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  HOMILIES
  by St. John Chrysostom
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Chrysostom's renowned homilies on the Gospel of Matthew, presenting detailed
biblical commentary and spiritual instruction from the golden-mouthed preacher
of the fourth-century church. These sermons combine exegetical precision with
practical application for the Christian life.

  Chapters: 54

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  TABLE OF CONTENTS
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    0. Homilies
    1. 1: Introduction to the Holy Gospels
    2. 2: MT 1:1 - The Genealogy of Jesus Christ
    3. 3: MT 1:1-16 - The Genealogy of Jesus Christ
    4. 4: MT 1:17-21 - The Wondrous Birth; Righteous Joseph
    5. 5: MT 1:22-25 - The Virgin Birth
    6. 6: MT 2:1-3 - The Star and the Magi
    7. 7: MT 2:4-10 - The Star and the Magi continued 
    8. 8: MT 2:11-15 - The Flight into Egypt
    9. 9: MT 2:16-23 - The Slaughter of the Innocents 
   10. 10: MT 3:1-6 - St John the Baptist
   11. 11: MT 3:7-12 - The Teaching of St John the Baptist
   12. 12: MT 3:13-17 - The Baptism of Jesus Christ
   13. 13: MT 4:1-11 - The Temptation of Jesus Christ
   14. 14: MT 4:12-25 - The Calling of the First Disciples 
   15. 15, Part 1 - MT 5:1-12: On the Beatitudes
   16. 15, Part 2 - MT 5:13-16: On the Salt of the Earth and the Light of the World
   17. 16, Part 1 - MT 5:17-20: On Christ, the Fulfillment of the Law
   18. 16, Part 2 - MT 5:21-26: On Anger and Reconciliation
   19. 17 - MT 5:27-37: On Integrity
   20. 18 - MT 5:38-48: On Love and Perfection
   21. 19, Part 1 - MT 6:1-8: On Practicing Righteousness Secretly
   22. 19, Part 2 - MT 6:9-15: On the Lord's Prayer
   23. 20 - MT 6:16-23: On Treasures in Heaven
   24. 21 - MT 6:24-27: On Worrying 
   25. 22 - MT 6:28-34: On Worrying, continued 
   26. 23, Part 1 - MT 7:1-12: On Judging Others
   27. 23, Part 2 - MT 7:13-20: On the Narrow Gate
   28. 24 - MT 7:21-27: On Putting These Teachings into Practice
   29. 25: Mt 7:28 - 8:4
   30. 26: Mt 8:5 - 13
   31. 27: Mt 8:14 - 22
   32. 28: Mt 8:23 - 34
   33. 29: Mt 9:1 - 8
   34. 30: Mt 9:9 - 17
   35. 31: Mt 9:18 - 26
   36. 32: Mt 9:27 - 10:15
   37. 33: Mt 10:16 - 22
   38. 34: Mt 10:23 - 33 
   39. 35: Mt 10:34 - 42
   40. 36: Mt 11:1 - 6
   41. 37: Mt 11:7 - 24
   42. 38: Mt 11:25 - 30
   43. 39: Mt 12:1 - 8
   44. 40: Mt 12:9 - 24
   45. 41: Mt 12:25 - 32 
   46. 42: Mt 12:33 - 37 
   47. 43: Mt 12:38 - 45 
   48. 44 MT 12:46-13:9
   49. 45 MT 13:10-23
   50. 46 MT 13:24-33
   51. 47 MT 13:34-52
   52. 48 MT 13:53-14:12
   53. 49 MT 14:13-22

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  CHAPTER 0: HOMILIES
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  CHAPTER 1: 1: INTRODUCTION TO THE HOLY GOSPELS
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St. John Chrysostom, Homilies I-XIV, on the Gospel according to St. Matthew, the
Birth, Baptism, Temptation, and Early Ministry of the Lord Jesus Christ. This is
a LibriVox recording. All LibriVox recordings are in the public domain.

For more information or to volunteer, please visit LibriVox.org. St. John
Chrysostom, Homilies I-XIV, on the Gospel of St. Matthew, translated by the Rev.
Sir George Prevost, M.A. Homily I It were indeed meet for us not at all to
require the aid of the written word, but to exhibit a life so pure that the
grace of the Spirit should be, instead of books, to our souls. And that as these
are inscribed with ink, even so should our hearts be with the Spirit. But since
we have utterly put away from us this grace, come, let us at any rate embrace
the second best course.

For that the former was better, God hath made manifest, both by His words and by
His doings. Since unto Noah, and unto Abraham, and unto his offspring, and unto
Job, and unto Moses too, he discoursed not by writings, but himself by himself,
finding their mind pure. But after the whole people of the Hebrews had fallen
into the very pit of wickedness, then and thereafter was a written word, and
tables, and the admonition which is given by these.

And this, one may perceive, was the case, not of the saints in the Old Testament
only, but also of those in the New. For neither to the apostles did God give
anything in writing, but instead of written words He promised that He would give
them the grace of the Spirit. For He, saith our Lord, shall bring all things to
your remembrance.

And that thou mayest learn that this was far better, hear what He saith by the
prophet, I will make a new covenant with you, putting my laws into their mind,
and in their heart I will write them, and they shall be taught of God. And Paul
too, pointing out the same superiority, said that they had received a law not in
tables of stone, but in fleshy tables of the heart. But since in process of time
they made shipwreck, some with regard to doctrines, others as to life and
manners, there was again need that they should be put in remembrance by the
written word.

Reflect, then, how great an evil it is for us, who ought to live so purely as
not even to need written words, but to yield up our hearts as books to the
Spirit. Now that we have lost that honor, and are come to have need of these, to
fail again in duly employing even this second remedy. For if it be a blame to
stand in need of written words, and not to have brought down on ourselves the
grace of the Spirit, consider how heavy the charge of not choosing to profit
even after this assistance, but rather treating what is written with neglect, as
if it were cast forth without purpose, and at random, and so bringing down upon
ourselves our punishment with increase.

But that no such effect may ensue, let us give strict heed unto the things that
are written, and let us learn how the old law was given on the one hand, how on
the other the new covenant. How, then, was that law given in time past, and
when, and where? After the destruction of the Egyptians, in the wilderness, on
Mount Sinai, when smoke and fire were rising up out of the mountain, a trumpet
sounding, thunders and lightnings, and Moses entering into the very depth of the
cloud. But in the new covenant not so, neither in the wilderness, nor in a
mountain, nor with smoke and darkness and cloud and tempest, but at the
beginning of the day, in a house, while all were sitting together, with great
quietness, all took place.

For to those being more unreasonable and hard to guide, there was need of
outward pop, as of a wilderness, a mountain, a smoke, a sound of trumpet, and
the other like things. But they who were of a higher character and submissive,
and who had risen above mere corporeal imaginations, yea, for it was removal of
punishment, and remission of sins, and righteousness, and sanctification, and
redemption, and adoption, and an inheritance of heaven, and a relationship unto
the Son of God, which He came declaring unto all, to enemies, to the perverse,
to them that were sitting in darkness. What then could ever be equal to these
good tidings? God on earth, man in heaven.

And all became mingled together. Angels joined the choirs of men, men had
fellowship with the angels, and with the other powers above. And one might see
the long war brought to an end, and reconciliation made between God and our
nature.

The devil brought to shame, demons in flight, death destroyed, paradise opened,
the curse blotted out, sin put out of the way, error driven off, truth
returning, the word of Godliness everywhere sown, and flourishing in its growth,
the polity of those above planted on the earth, those powers in secure
intercourse with us, and on earth angels continually haunting, and hope abundant
touching things to come. Therefore he hath called the history good tidings,
forasmuch as all other things surely are words only without substance, as, for
instance, plenty of wealth, greatness of power, kingdoms and glories and honors,
and whatever other things among men are accounted to be good. But those which
are published by the fishermen would be legitimately and properly called good
tidings, not only as being sure and immovable blessings, and beyond our deserts,
but also as being given to us with all facility.

For not by laboring and sweating, not by fatigue and suffering, but merely as
being beloved of God, we received what we have received. And why can it have
been that when there were so many disciples, two right only from among the
apostles, and two from among their followers, for one that was a disciple of
Paul, and another of Peter, together with Matthew and John, wrote the Gospels?
It was because they did nothing for vain glory, but all things for use. What,
then, was not one evangelist sufficient to tell all? One indeed was sufficient,
but if there before that right, not at the same times, nor in the same places,
neither after having met together and conversed one with another.

And then they speak all things, as it were, out of one mouth. This becomes a
very great demonstration of the truth. But the contrary, it may be said, has
come to pass, for in many places they are convicted of discordance.

Nay, this very thing is a very great evidence of their truth. For if they had
agreed in all things exactly, even to time and place and to the very words, none
of our enemies would have believed but that they had met together, and had
written what they wrote by some human compact. Because such entire agreement as
this cometh not of simplicity.

But now even that discordance which seems to exist in little matters delivers
them from all suspicion, and speaks clearly in behalf of the character of the
writers. But if there be anything touching times or places which they have
related differently, this nothing injures the truth of what they have said. And
these things, too, so far as God shall enable us, we will endeavor as we proceed
to point out, requiring you, together with what we have mentioned, to observe
that in the chief heads, those which constitute our life and furnish out our
doctrine, nowhere is any of them found to have disagreed.

No, not ever so little. But what are these points? Such as follow. That God
became man.

That he wrought miracles. That he was crucified. That he was buried.

That he rose again. That he ascended. That he will judge.

That he hath given commandments tending to salvation. That he hath brought in a
law not contrary to the Old Testament. That he is a son.

That he is only begotten. That he is a true son. That he is of the same
substance with the Father.

And as many things as are like these, for touching these we shall find that
there is in them a full agreement. And if amongst the miracles they have not all
of them mentioned all, but one these, the other those, let not this trouble
thee. For if on the one hand one had spoken of all, the number of the rest would
have been superfluous.

And if again all had written fresh things, and different one from another, the
proof of their agreement would not have been manifest. For this cause they have
both treated of many in common, and each of them hath also received and declared
something of his own. That, on the one hand, he might not seem superfluous, and
cast on the heap to no purpose.

On the other, he might make our test of the truth of their affirmations perfect.
Now Luke tells us also the cause wherefore he proceeds to write. That thou
mayest hold, saith he, the certainty of the words wherein thou hast been
instructed.

That is, that being continually reminded thou mayest hold to the certainty, and
abide in certainty. But as to John, he hath himself kept silence touching the
cause. Yet, as it tradition saith, which hath come down to us from the first,
even from the fathers.

Neither did he come to write without purpose. But forasmuch as it had been the
care of the three to dwell upon the account of the dispensation, and the
doctrines of the Godhead were near being left in silence, he, moved by Christ,
then, and not till then, set himself to compose his gospel. And this is manifest
both from the history itself, and from the opening of his gospel.

For he doth not begin like the rest, from beneath, but from above, from the same
point in which he was aiming. And it was with a view to this that he composed
the whole book. And not in the beginning only, but throughout all the gospel, he
is more lofty than the rest.

Of Matthew again it is said, that when those who from amongst the Jews had
believed came to him, and besought him to leave to them in writing those same
things which he had spoken to them by word, he also composed his gospel in the
language of the Hebrews. And Mark, too, in Egypt, is said to have done this
selfsame thing at the entreaty of the disciples. For this cause then Matthew, as
writing to Hebrews, sought to show nothing more than that he was from Abraham
and David.

But Luke, as discoursing to all in general, traces up the account higher, going
on even to Adam. And the one begins with his generation, because nothing was so
soothing to the Jew, as to be told that Christ was the offspring of Abraham and
David. The other doth not so, but mentions many other things, and then proceeds
to the genealogy.

But the harmony between them we will establish, both by the whole world which
hath received their statements, and by the very enemies of the truth. For many
sects have had birth, since their time, holding opinions opposed to their words,
whereof some have received all that they have said, while some have cut off from
the rest certain portions of their statements, and so retain them for
themselves. But if there were any hostility in their statements, neither would
the sects who maintain the contrary part have received all, but only so much as
seem to harmonize with themselves.

Nor would those which have parted off a portion be utterly refuted by that
portion, so that the very fragments cannot be hid, but declare aloud their
connection with the whole body. And like as if thou shouldst take any part from
the side of an animal, even in that part thou wouldst find all the things out of
which the whole is composed, nerves and veins, bones, arteries and blood, and a
sample, as one might say, of the whole lump. So likewise with regard to the
scriptures, in each portion of what is there stated, one may see the connection
with the whole clearly appearing.

Whereas, if they were in discord, neither could this have been pointed out, and
the doctrine itself had long since been brought to naught. For every kingdom,
saith he, divided against itself shall not stand. But now even in this shines
forth the might of the spirit, namely, in that it prevailed on these men,
engaged as they were in those things which are more necessary and very urgent,
to take no hurt at all from these little matters.

Now, where each one was abiding when he wrote, it is not right for us to affirm
very positively. But that they are not opposed to each other, this we will
endeavour to prove, throughout the whole work. And thou, in accusing them of
disagreement, are doing just the same as if thou wert to insist upon their using
the same words and forms of speech.

And I do not yet say, that those likewise who glory greatly in rhetoric and
philosophy, having many of them written many books touching the same matters,
have not merely expressed themselves differently, but have even spoken in
opposition to one another. For it is one thing to speak differently, and another
to speak at variance. None of these things do I say.

Far be it from me to frame our defense from the frenzy of those men, neither am
I willing out of falsehood to make recommendations for the truth. But this I
would be glad to inquire. How were the differing accounts believed? How did they
prevail? How was it that, while saying opposite things, they were admired, were
believed, were celebrated everywhere in the world? And yet the witnesses of what
they said were many, and many too were the adversaries and enemies thereof.

For they did not write these things in one corner and bury them, but everywhere,
by sea and by land, they unfolded them in the ears of all. And these things were
read in the presence of enemies, even as they are now, and none of the things
which they said offended anyone, and very naturally, for it was a divine power
that pervaded all and made it to prosper with all men. For if it had not been
so, how could the publican and the fisherman and the unlearned have attained to
such philosophy? For things which they that are without have never been able to
imagine, no, not in a dream, are by these men with great certainty both
published and made convincing, and not in their lives only, but even after
death, neither to two men, nor twenty men, nor one hundred, nor a thousand, nor
ten thousand, but to cities, nations, and people, both to land and sea, in the
land both of Greeks and barbarians, both inhabited and desert, and all
concerning things far beyond our nature.

For leaving the earth, all their discourse is concerning the things in heaven,
while they bring in unto us another principle of life, another manner of living,
both wealth and poverty, freedom and slavery, life and death, our world and our
polity, all changed. Not like Plato, who composed that ridiculous republic, or
Zeno, or if there be any one else that hath written a polity or hath framed
laws. For, indeed, touching all these, it hath been made manifest by themselves,
that an evil spirit and some cruel demon at war with our race, a foe to modesty
and an enemy to good order, oversetting all things, hath made his voice to be
heard in their soul.

When, for example, they make their women common to all, and stripping virgins
naked in the palestra bring them into the gaze of men, and when they establish
secret marriages, mingling all things together and confounding them, and
overturning the limits of nature, what else is there to say? For that these
their sayings are all in vengeance of devils, and contrary to nature, even
nature herself would testify, not tolerating what we have mentioned, and this
though they write not amidst persecutions, nor dangers, nor fightings, but in
all security and freedom, and deck it out with many ornaments from many sources.
But these doctrines of the fishermen, chaste as they were, scourged and in
jeopardy, both learned and unlearned, both bond and free, both kings and private
soldiers, both barbarians and Greeks, have received with all good will. And thou
canst not say, that it was because these things were trifling and low, that they
were easily to be received by all men.

Nay, for these doctrines are far higher than those. For as to virginity, they
never imagined even the name thereof, so much as in a dream, nor yet of
voluntary poverty, nor of fasting, nor of any of those other things that are
high. But they that are of our part not only exterminate lust, they chastise not
only the act, but even an unchaste look, and insulting language, and disorderly
laughter, and dress, and gait, and clamor, and they carry on their exactness
even to the smallest things, and have filled the whole earth with the plant of
virginity.

And touching God, too, and the things in heaven, they persuade men to be wise
with such knowledge as no one of those hath at any time been able so much as to
conceive in his mind. For how could they, who made for God images of beasts, and
of monsters that crawl on the earth, and of other things still more vile? Yet
these high doctrines were both accepted and believed, and they flourish every
day and increase, but the others have passed away and perished, having
disappeared more easily than spiders' webs. And very naturally, for they were
demons that published these things, wherefore besides their uncleanness their
obscurity is great, and the labor they require greater.

For what could be more ridiculous than that republic, in which, besides what I
have mentioned, the philosopher, when he hath spent lines without number, that
he may be able to show what justice is, hath over and above this prolixity
filled his discourse with much indistinctness? This, even if it did contain
anything profitable, must needs be very useless for the life of man. For if the
husbandman and the smith, the builder and the pilot, and every one who subsists
by the labor of his hands, is to leave his trade and his honest toils, and is to
spend such and such a number of years in order to learn what justice is, before
he has learned he will oftentimes be absolutely destroyed by hunger, and perish
because of this justice, not having learned anything else useful to be known,
and having ended his life by a cruel death. But our lessons are not such.

Rather Christ hath taught us what is just, and what is seemly, and what is
expedient, and all virtue in general, comprising it in few and plain words, at
one time saying that On two commandments hang the law and the prophets, that is
to say, on the love of God, and on the love of our neighbor. At another time,
whatsoever he would that men should do to you, do he also to them, for this is
the law and the prophets. And these things even to a laborer, and to a servant,
and to a widow woman, and to a child, and to him that appeareth to be
exceedingly slow of understanding, are all plain to comprehend and easy to
learn.

For the lessons of the truth are like this, and the actual result bears witness
thereto. All at least have learned what things they are to do, and not learned
only, but been amulets also of them, and not in the cities alone, nor in the
midst of the marketplaces, but also in the summits of the mountains. Yea, for
there wilt thou see true wisdom abounding, and choirs of angels shining forth in
a human body, and the commonwealth of heaven manifested here on earth.

For a commonwealth did these fishermen too write for us, not with commands that
it should be embraced from childhood, like those others, nor making it a law
that the virtuous man must be so many years old, but addressing their discourse
generally to every age. For those lessons are children's toys, but these are the
truth of things. And as a place for this their commonwealth they have assigned
heaven, and God they have brought in as the framer thereof, and as lawgiver of
the statutes there set, as indeed was their duty.

And the rewards in their commonwealth are not leaves of bay nor olive, nor an
allowance of meat in the public hall, nor statues of brass, these cold and
ordinary things, but a life which hath no end, and to become children of God, to
join the angels' choir, and to stand by the royal throne, and to be always with
Christ. And the popular guides of this commonwealth are publicans and fishermen
and tentmakers, not such as have lived for a short time, but such as are now
living for ever. Therefore even after their death they may possibly do the
greatest good to the governed.

This republic is not at war with men, but with devils, in those incorporeal
powers, wherefore also their captain is no one of men, nor of angels, but God
Himself. And the armor too of these warriors suits the nature of the warfare,
for it is not formed of hides and steel, but of truth and of righteousness, and
faith, and all true love of wisdom. Since the aforesaid republic is both a
subject on which this book was written, and it is now proposed for us to speak
thereof, let us give careful heed to Matthew, discoursing plainly concerning
this.

For what he saith is not his own, but all Christ's, who hath made the laws of
this city. Let us give heed, I say, that we may be capable of enrollment
therein, and of shining forth among those that have already become citizens
thereof, and are awaiting those incorruptible crowns. To many, however, this
discourse seems to be easy, while the prophetic writings are difficult.

But this again is the view of men who know not the depth of the thoughts laid up
therein. Wherefore I entreat you to follow us with much diligence, so as to
enter into the very ocean of the things written, with Christ for our guide at
this our entering in. But in order that the word may be the more easy to learn,
we pray and entreat you, as we have done also with respect to the other
scriptures, to take up beforehand that portion of the scripture which we may be
going to explain, that your reading may prepare the way for your understanding,
as also was the case with the eunuch, and so may greatly facilitate our task.

And this because the questions are many and frequent. See, for instance, at once
in the beginning of his gospel, how many difficulties might be raised one after
the other. As first, wherefore the genealogy of Joseph is traced, who was not
father of Christ.

Secondly, whence may it be made manifest that he derives his origin from David,
while the forefathers of Mary, who bear him, are not known, for the virgin's
genealogy is not traced. Thirdly, on what account Joseph's genealogy is traced,
when he had nothing to do with the birth, while with regard to the virgin, who
was the very mother, it is not shown of what fathers, or grandfathers, or
ancestors, she is sprung. And, along with these things, this is also worthy of
inquiry.

Wherefore it can be that, when tracing the genealogy through the men, he hath
mentioned women also. And why, since he determined upon doing this, he yet did
not mention them all, but passing over the more eminent, such as Sarah, Rebecca,
and as many as are like them, he hath brought forward only them that are famed
for some bad thing, as, for instance, if any was a harlot, or an adulteress, or
a mother by an unlawful marriage, if any was a stranger, or barbarian. For he
hath made mention of the wife of Uriah, and of Thamer, and of Rahab, and of
Ruth, of whom one was of a strange race, another an harlot, another was defiled
by her near kinsmen, and with him not in the form of marriage, but by a stolen
intercourse, when she had put on herself the mask of an harlot.

And touching the wife of Uriah no one is ignorant, by reason of the notoriety of
the crime. And yet the evangelist hath passed by all the rest, and inserted in
the genealogy these alone, whereas if women were to be mentioned, all ought to
be so, if not all, but some, than those famed in the way of virtue, not for evil
deeds. See you how much care is required of us straightway in the first
beginning, and yet the beginning seems to be plainer than the rest, to many
perhaps even superfluous as being a mere numbering of names.

After this another point again is worth inquiry. Wherefore hath he omitted three
kings? For if, because they were exceedingly ungodly, he therefore passed by
their names in silence, neither should he have mentioned the others that were
like them. And this again is another question.

Why, after having spoken of fourteen generations, he hath not in the third
division maintained the number? And wherefore Luke hath made mention of other
names, and not only not all of them the same, but also many more of them? While
Matthew hath both fewer and different, though he too hath ended with Joseph,
with whom Luke likewise concluded. See ye how much wakeful attention is needed
on our part, not only for explanation, but even that we may learn what things we
have to explain. For neither is this a little matter, to be able to find out the
difficulties.

There being also this other hard point, how Elizabeth, who was of the Levitical
tribe, was Kinswoman to Mary. But that we may not overload your memory by
stringing many things together, here let us stay our discourse for a time. For
it is enough for you, in order that ye be thoroughly roused, that you learn the
questions only.

But if ye long for their solution also, this again depends on yourselves, before
we speak. For if I see you thoroughly awakened and longing to learn, I will
endeavor to add the solution also. But if gaping and not attending, I will
conceal both the difficulties and their solution, in obedience to a divine law.

For, saith he, give not the holy things to the dogs, neither cast ye your pearls
before swine, lest they trample them under their feet. But who is he that
tramples them underfoot? He that doth not account these things precious and
venerable. And who, it may be asked, is so wretched as not to esteem these
things venerable and more precious than all.

He who doth not bestow on them so much leisure is on the harlot women in the
theatres of Satan. For there the multitude pass the whole day, and give up not a
few of their domestic concerns for the sake of this unseasonable employment, and
they retain with exactness whatever they have heard, and this though it be to
the injury of their souls, that they keep it. But here, where God is speaking,
they will not bear to tarry even a little time.

Therefore let me warn you, we have nothing in common with heaven, but our
citizenship goes no further than words. And yet because of this God hath
threatened even hell, not in order to cast us therein, but that he might
persuade us to flee this grievous tyranny. But we do the opposite, and run each
day the way that leads thither, and while God is commanding us not only to hear,
but also to do what he saith, we do not submit so much as to hearken.

When then, I pray thee, are we to do what is commanded, and to put our hand to
the works, if we do not endure so much as to hear the words that relate to them,
but are impatient and restless about the time we stay here, although it be
exceedingly short. And besides, when we are talking of indifferent matters, if
we see those that are in company do not attend, we call what they do an insult.
But do we consider that we are provoking God, if, while he is discoursing of
such things as these, we despise what is said, and look another way? Why, he
that is grown old, and hath travelled over much country, reports to us with all
exactness the number of stadia, and the situations of cities, their plans, and
their harbours and markets.

But we ourselves know not even how far we are from the city that is in heaven.
For surely we should have endeavoured to shorten the space, had we known the
distance, that city being not only as far from us as heaven is from the earth,
but even much farther, if we be negligent. Like as, on the other hand, if we do
our best, even in one instant we shall come to the gates thereof.

For not by local space, but by moral disposition, are these distances defined.
But thou knowest exactly the affairs of the world, as well new as old, and such
too as are quite ancient. Thou canst number the princes unto whom thou hast
served in time past, and the rulers of the games, and them that gained the
prize, and the leaders of armies, matters that are of no concern to thee.

But who hath become ruler in this city, the first or the second or the third,
and for how long each of them, and what each hath accomplished and brought to
pass, thou hast not imagined even as in a dream. And the laws that are set in
this city thou wilt not endure to hear, nor attend to them, even when others
tell thee of them. How then, I pray thee, dost thou expect to obtain the
blessings that are promised, when thou dost not even attend to what is said? But
though never before, now at any rate, let us do this.

Yea, for we are on the point of entering into a city, if God permit, of gold,
and more precious than any gold. Let us then mark her foundations, her gates
consisting of sapphires and pearls. For indeed we have in Matthew an excellent
guide.

For through his gate we shall now enter in, and much diligence is required on
our part. For should he see any were not attentive, he cast him out of the city.
Yes, for the city is most kingly and glorious, not as the cities with us,
divided into a marketplace and the royal courts.

For there all is the court of the king. Let us open therefore the gates of our
mind, let us open our ears, and with great trembling, when on the point of
setting foot on the threshold, let us worship the king that is therein. For
indeed the first approach hath power straightway to confound the beholder.

For the present we find the gates closed, but when we see them thrown open, for
this is the solution of the difficulties, then we shall perceive the greatness
of the splendor within. For there also, leading thee with the eyes of the
spirit, is one who offers to show thee all, even this publican, where the king
sitteth, and who of his host stand by him, where are the angels, where are the
archangels, and what place is set apart for the new citizens in this city, and
what kind of way it is that leads thither, and what manner of portion they have
received, who first were citizens therein, and those next after them, and such
as followed these, and how many are the orders of these tribes, how many those
of the senate, how many the distinctions of dignity. Let us not therefore with
noise or tumult enter in, but with a mystical silence.

For if in a theatre, when a great silence has been made, then the letters of the
king are read. Much more in this city must all be composed, and stand with soul
and ear erect. For it is not the letters of any earthly master, but of the lord
of angels, which are on the point of being read.

If we would order ourselves on this wise, the grace itself of the Spirit will
lead us in great perfection, and we shall arrive at the very royal throne, and
attain to all the good things, by the grace and love towards man, of our Lord
Jesus Christ, to whom be glory and might, together with the Father and the Holy
Ghost, now and always, even for ever and ever. Amen. End of Homily 1


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  CHAPTER 2: 2: MT 1:1 - THE GENEALOGY OF JESUS CHRIST
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HOMILIES ON THE GOSPEL OF SAINT MATTHEW. HOMILIES ON THE GOSPEL OF SAINT
MATTHEW. MATTHEW 1.1. THE BOOK OF THE GENERATION OF JESUS CHRIST, THE SON OF
DAVID, THE SON OF ABRAHAM.

Do ye indeed remember the charge which we lately made you, entreating you to
hearken unto all the things that are said with all silence and mystical
quietness? For we are to-day to set foot within the Holy Vestibule, wherefore I
have also put you in mind of the charge. Since if the Jews, when they were to
approach a mountain that burned, and fire and blackness and darkness and
tempest, or rather when they were not so much as to approach, but both to see
and to hear these things from afar, were commanded for three days before to
abstain from their wives, and to wash their garments, and were in trembling and
fear, both themselves and Moses with them. Much more we, when we are to hearken
to such words, and are not to stand far from a smoking mountain, but to enter
into Heaven itself, ought to show forth a greater self-denial, not washing our
garments, but wiping clean the robe of our soul, and ridding ourselves of all
mixture with worldly things.

For it is not blackness that ye shall see, nor smoke nor tempest, but the King
Himself sitting on the throne of that unspeakable glory, and angels and
archangels standing by Him, and the tribes of the saints, with those
interminable myriads. For such is the city of God, having the church of the
firstborn, the spirits of the just, the general assembly of the angels, the
blood of sprinkling, whereby all are knit into one, and Heaven hath received the
things of earth, and earth the things of Heaven, and that peace hath come which
was of old longed for, both by angels and by saints. Herein stand the trophy of
the cross, glorious and conspicuous, the spoils won by Christ, the firstfruits
of our nature, the booty of our King.

All these, I say, we shall out of the Gospels know perfectly. If thou follow in
becoming quietness, we shall be able to lead thee about everywhere, and to show
where death is set forth crucified, and where sin is hanged up, and where are
the many and wondrous offerings from this war, from this battle. Thou shalt see
likewise the tyrant here bound, and the multitude of the captives following, and
the citadel from which that unholy demon overran all things in time past.

Thou wilt see the hiding-places, and the dens of the robber, broken up now, and
laid open, for even there also was our King present. But be not thou weary,
beloved, if any one were describing a visible war, and trophies, and victories,
wouldst thou feel no satiety at all, nay, thou wouldst not prefer either drink
or meat to this history. But if that kind of narrative be welcome, much more
this, for consider what a thing it is to hear how on the one side God from
heaven, arising out of the royal thrones, leaped down unto the earth, and even
unto hell itself, and stood in the battle array, and how the devil, on the other
hand, set himself in array against him, or rather not against God unveiled, but
God hidden in man's nature.

And what is marvellous, thou wilt see death destroyed by death, and curse
extinguished by curse, and the dominion of the devil put down by those very
things whereby he did prevail. Let us therefore rouse ourselves thoroughly, and
let us not sleep, for, lo, I see the gates opening to us. But let us enter in
with all seemly order, and with trembling, setting foot straight way within the
vestibule itself.

But what is this vestibule? The book of the generation of Jesus Christ, son of
David, son of Abraham. What sayest thou? Didst thou not promise the discourse of
the only begotten Son of God? And dost thou make mention of David, a man born
after a thousand generations, and say that he is both father and ancestor? Stay,
seek not to learn all at once, but gently and by little and little. Why, it is
in the vestibule that thou art standing, by the very porch.

Why then dost thou hasten towards the inner shrine? As yet thou hast not well
marked all without, for neither for a while do I declare unto thee that other
generation, or rather not even this which cometh after, for it is unutterable
and unspeakable. And before me the prophet Isaiah hath told thee this,
wherewhen, proclaiming his passion and his great care for the world, in admiring
who he was and what he became, and whither he descended, he cried out loud and
clear, saying thus, Who shall declare his generation? It is not then of that we
are now to speak, but of this beneath, this which took place on earth, which was
amongst ten thousand witnesses. And concerning this again we will relate in such
wise as it may be possible for us, having received the grace of the Spirit.

For not even this may any one set forth altogether plainly, for as much as this,
too, is most awing. Think not, therefore, it is of small things thou art
hearing, when thou hearest of this birth, but rouse up thy mind in straightway
tremble, being told that God hath come upon earth. For so marvellous was this,
and beyond expectation, that because of these things the very angels formed a
choir, and in behalf of the world offered up their praise for them.

And the prophets from the first were amazed at this, that he was seen upon earth
and conversed with men. Yea, for it is far beyond all thought to hear that God
the Unspeakable, the Unutterable, the Incomprehensible, and He that is equal to
the Father, hath passed through a virgin's womb, and hath vouchsafed to be born
of a woman, and to have Abraham and David for forefathers. But why do I say
Abraham and David? For what is even more amazing, there are those women, whom we
have lately mentioned.

Hearing these things, arise and surmise nothing low, but even because of this
very thing most of all shouldst thou marvel, that being son of the unoriginate
God, and His true Son, He suffered Himself to be called also son of David, that
He might make thee son of God. He suffered a slave to be father to Him, that He
might make the Lord father to thee, a slave. Seest thou at once from the
beginning of what nature are the Gospels, if thou doubt concerning the things
that pertain to thee, from what belongs to Him believe these also.

For it is far more difficult, judging by human reason, for God to become man,
than for a man to be declared a son of God. When therefore thou art told that
the Son of God is the Son of David and of Abraham, doubt not any more that thou
too, the son of Adam, shall be son of God. For not at random, nor in vain, did
He abase Himself so greatly, only He was minded to exalt us.

Thus He was born after the flesh, that thou mightest be born after the Spirit.
He was born of a woman, that thou mightest cease to be the son of a woman.
Wherefore the birth was twofold, both made like unto us, and also surpassing
ours.

For to be born of a woman indeed was our lot, but to be born not of blood, nor
of the will of flesh, nor of man, but of the Holy Ghost, was to proclaim
beforehand the birth surpassing us, the birth to come, which He was about freely
to give us of the Spirit. And everything else too was like this. Thus His
baptism also was of the same kind, for it partook of the old, and it partook
also of the new.

To be baptized by the prophet marked the old, but the coming down of the Spirit
shadowed out the new. And like as though any one were to place himself in the
space between any two persons that were standing apart, and stretching forth
both his hands were to lay hold on either side and tie them together, even so
hath He done, joining the old covenant with the new, God's nature with man's,
the things that are His with ours. Seeest thou the flashing brightness of the
city, with how great a splendor it hath dazzled thee from the very beginning!
How it hath straightway shone the king in thine own form, as though in a camp!
For neither there doth the king always appear bearing his proper dignity, but
laying aside the purple and the diadem, he often disguises himself in the garb
of a common soldier.

But there it is, lest by being known he should draw the enemy upon himself. But
here, on the contrary, lest if he were known, he should cause the enemy to fly
from the conflict with him, and lest he should confound all his own people. For
his purpose was to save, not to dismay.

For this reason he hath also straightway called him by his title, naming him
Jesus. For this name, Jesus, is not Greek, but in the Hebrew language it is thus
called Jesus, which is, when interpreted into the Greek tongue, a saviour. And
he is called a saviour from his saving his people.

Seest thou how he hath given wings to the hearer, at once speaking things
familiar, and at the same time by these indicating to us things beyond all hope?
I mean that both these names were well known to the Jews. For because the things
that were to happen were beyond expectation, the types even of the names went
before, in order that from the very first all the unsettling power of novelty
might be taken away. Thus he is called Jesus, who after Moses brought the people
into the land of promise.

Hast thou seen the type? Behold the truth. That led into the land of promise,
this into heaven, and to the good things in the heavens. That, after Moses was
dead, this, after the law had ceased, that as a leader, this as a king.

However, lest having heard the word Jesus, thou shouldst by reason of the
identity of the name be perplexed, he hath added, Jesus Christ, son of David.
But that other was not of David, but of another tribe. But wherefore doth he
call it a book of the generation of Jesus Christ? While yet this book hath not
the birth only, but the whole dispensation.

Because this is the sum of the whole dispensation, and is made in origin and
root of all our blessings. As then Moses calleth it the book of heaven and
earth, although he hath not discoursed of heaven and earth only, but also of all
things that are in the midst thereof. So also this man hath named his book from
that which is the sum of all the great things done.

For that which teems with astonishment, and is beyond hope and all expectation,
is that God should become man. But this having come to pass, all afterwards
follows in reasonable consequence. But wherefore did he not say, The son of
Abraham, and then the son of David? It is not, as some suppose, that he means to
proceed upward from the lower point, since then he would have done the same as
Luke, but now he doth the contrary.

Why then hath he made mention of David? The man was in the mouths of all, both
from his distinction and from the time, for he had not been so very long since
dead, like Abraham. And though God made promises to both, yet the one, as old,
was passed over in silence, while the other, as fresh and recent, was repeated
of all. Themselves, for instance, say, Doth not Christ come of the seed of
David, and out of Bethlehem, the town where David was? And no man called him son
of Abraham, but all son of David.

And that because this last was more in the recollection of all, both on account
of the time, as I have already said, and because of his royalty. On this
principle again all the kings whom they had in honor after his time were named
from him, both by the people themselves and by God. For both Ezekiel and other
prophets besides speak of David as coming and rising again, not meaning him that
was dead, but them who were emulating his virtue.

And to Hezekiah he saith, I will defend this city for mine own sake and for my
servant David's sake. And to Solomon too he said, that for David's sake he rent
not the kingdom during his lifetime, for great was the glory of the man, both
with God and with men. On account of this he makes the beginning at once from
him who was more known, and then runs up to his father, accounting it
superfluous as far as regards the Jews, to carry the genealogy higher up.

For these were principally the persons held in admiration. The one is a prophet
and a king, the other is a patriarch and a prophet. But whence is it manifest
that he is of David, one may say? For if he was not sprung of a man, but from a
woman only, and the virgin hath not her genealogy traced, how shall we know that
he was of David's race? Thus there are two things inquired, both why his
mother's genealogy is not recited, and wherefore it can be that Joseph is
mentioned by them, who hath no part in the birth, since the latter seems to be
superfluous and the former a defect.

Of which then is it necessary to speak first? How the virgin is of David? How
then shall we know that she is of David? Hearken unto God, telling Gabriel to go
unto a virgin betrothed to a man whose name was Joseph, of the house and lineage
of David. What now wouldst thou have plainer than this, when thou hast heard
that the virgin was of the house and lineage of David? Hence it is evident that
Joseph also was of the same. Yes, for there was a law, which be that it should
not be lawful to take a wife from any other stock, but from the same tribe.

And the patriarch Jacob also foretold that he should arise out of the tribe of
Judah, saying on this wise, There shall not fail a ruler out of Judah, nor a
governor out of his loins, until he come for whom it is appointed, and he is the
expectation of the Gentiles. Well this prophecy doth indeed make it clear that
he was of the tribe of Judah, but not also that he was of the family of David.
Was there then in the tribe of Judah one family only, even that of David? Or
were there not also many others? And might it not happen for one to be of the
tribe of Judah, but not also of the family of David? Nay, lest thou shouldst say
this, the evangelist hath removed the suspicion of thine, by saying that he was
of the house and lineage of David.

And if thou wisht to learn this from another reason besides, neither shall we be
at a loss for another proof. For not only was it not allowed to take a wife out
of another tribe, but not even from another lineage, that is, from another
kindred. So that if either we connect with the virgin the words, Of the house
and lineage of David, what hath been said stands good.

Or if with Joseph, by that fact this also is proved. For if Joseph was of the
house and lineage of David, he would not have taken his wife from another than
that whence he himself was sprung. What, then, one may say, if he transgressed
the law? Why, for this cause he hath by anticipation testified that Joseph was
righteous, on purpose that thou mightest not say this.

But having been told his virtue, mightest be sure also that he would not have
transgressed the law. For he who is so benevolent and free from passion, is not
to wish, even when urged by suspicion, to attempt inflicting punishment on the
virgin. How should he have transgressed the law for lust? He that showed wisdom
and self-restraint beyond the law.

For to put her away, and that privily, was to act with self-restraint beyond the
law. How should he have done anything contrary to the law? And this when there
was no cause to urge him. Now that the virgin was of the race of David is indeed
from these things evident.

But wherefore he gave not her genealogy, but Joseph's, requires explanation. For
what cause was it, then? It was not the law among the Jews that the genealogy of
women should be traced. In order then that he might keep the custom, and not
seem to be making alterations from the beginning, and yet might make the virgin
known to us.

For this cause he hath passed over her ancestors in silence, and traced the
genealogy of Joseph. For if he had done this with respect to the virgin, he
would have seemed to be introducing novelties. And if he had passed over Joseph
in silence, we should not have known the virgin's forefathers.

In order therefore that we might learn, touching Mary, who she was, and of what
origin, and that the laws might remain undisturbed, he hath traced the genealogy
of her espoused husband, and shown him to be of the house of David. For when
this hath been clearly proved, that other fact is demonstrated with it, namely,
that the virgin likewise is sprung from thence by reason that this righteous
man, even as I have already said, would not have endured to take a wife from
another race. There is also another reason, which one might mention, of a more
mystical nature, because of which the virgin's forefathers were passed over in
silence, but this it were not seasonable now to declare, because so much has
been already said.

Wherefore, let us stay at this point our discourse concerning the questions, and
in the meanwhile let us retain with accuracy what hath been revealed to us. As
for instance, why he mentioned David first, wherefore he called the book a book
of the generation, on what account he said of Jesus Christ, how the birth is
common and not common, whence it was that Mary was shown to be from David, and
wherefore Joseph's genealogy is traced, while her ancestors are passed over in
silence. For if ye retain these things, ye will the more encourage us with
respect to what is to come.

But if ye reject and cast them from your mind, we shall be the more backward as
to the rest. Just as no husbandman would care to pay attention to a soil which
had destroyed the former seed. Wherefore I entreat you to revolve these things,
for from taking thought concerning such matters there springs in the soul some
great good, tending unto salvation.

For by these meditations we shall be able to please God himself, and our mouths
will be pure from insults and filthy talking and reviling, while they are
exercising themselves in spiritual sayings. And we shall be formidable to the
devils while arming our tongue with such words, and we shall draw unto ourselves
God's grace the more, and it will render our eye more piercing. For, indeed,
both eyes and mouth and hearing he set in us to this intent, that all our
members may serve him, that we may speak his words and do his deeds, that we may
sing unto him continual hymns, that we may offer up sacrifices of thanksgiving,
and by these may thoroughly purify our consciences.

For as a body will be the more in health when enjoying the benefits of a pure
air, even so will a soul be more endued with practical wisdom when nourished in
such exercises as these. Seest thou not even the eyes of the body, that when
they abide in smoke they are always weeping, but when they are in clean air and
in a meadow and in fountains and gardens they become more quick-sighted and more
healthy? Like this is the soul's eye also, for should it feed in the meadow of
spiritual oracles, it will be clear and piercing and quick of sight, but should
it depart into the smoke of the things of this life, it will weep without end,
and wail both now and hereafter. For indeed the things of this life are like
smoke.

On this account also one hath said, My days have failed like smoke. He indeed
was referring to their shortness of duration, and to their unsubstantial nature.
But I would say that we should take what is said, not in this sense alone, but
also as to their turbid character.

For nothing doth so hurt and dim the eye of the soul as the crowd of worldly
anxieties and the swarm of desires, for these are the wood that feedeth this
smoke, and as fire, when it lays hold of any damp and saturated fuel, kindles
much smoke, so likewise this desire, so vehement and burning, when it lays hold
of a soul that is, so to speak, damp and dissolute, produces also in its way
abundance of smoke. For this cause there is need of the dew of the spirit, and
of that air, that it may extinguish the fire, and scatter the smoke, and give
wings to our thoughts. For it cannot, it cannot be, that one weighed down with
so great evils should soar up to heaven.

It is well if being without impediment we can cleave our way thither, or rather
it is not possible even so, unless we obtain the wing of the spirit. Now, if
there be need both of an unencumbered mind and of spiritual grace, that we may
mount up to that height, what if there be none of these things, but we draw to
ourselves whatever is opposite to them, even a satanical weight? How shall we be
able to soar upwards when dragged down by so great a load? For indeed, should
any one attempt to weigh our words as it were in just balances, in ten thousand
talents of worldly talk he will scarcely find a hundred pence of spiritual
words, or rather, I should say, not even ten farthings. Is it not then a
disgrace, and an extreme mockery, that if we have a servant we make use of him
for the most part in things necessary? But being possessed of a tongue, we do
not deal with our members so well even as with a slave, but on the contrary make
use of it for things unprofitable, and mere make-weights.

And would it were only for make-weights! But now it is for what are contrary and
hurtful, and to no respect advantageous to us. For if the things that we spoke
were profitable to us, they would assuredly be also pleasing to God. But as it
is, whatever the devil may suggest, we speak it all, now laughing, and now
speaking wittily, now cursing and insulting, and now swearing, lying, and taking
false oaths, now murmuring, and now making vain babblings, and talking trifles
more than old wives, uttering all things that are of no concern to us.

For tell me, who of you that stand here, if he were required, could repeat one
psalm, or any other portion of the divine scriptures? There is not one. And it
is not this only that is the grievous thing, but that while ye are become so
backward with respect to things spiritual, yet in regard of what belongs to
Satan ye are more vehement than fire. Thus should any one be minded to ask of
you songs of devils, and impure effeminate melodies, he will find many that know
these perfectly, and repeat them with much pleasure.

But what is the answer to these charges? I am not, you will say, one of the
monks, but I have both a wife and children, and the care of a household. Why,
this is what hath ruined all. You are supposing that the reading of the divine
scriptures appertains to those only.

When ye need it much more than they. For they that dwell in the world, and each
day receive wounds, these have most need of medicines. So that it is far worse
than not reading, to account the thing even superfluous.

For these are the words of diabolical invention. Hear ye not Paul saying, that
all these things are written for our admonition? And thou, if thou hast to take
up a gospel, wouldst not choose to do so with hands unwashed? But the things
that are laid up within it, dost thou not think to be highly necessary? It is
because of this that all things are turned upside down. For if thou wouldst
learn how great is the profit of the scriptures, examine thyself, wouldst thou
become us by hearing psalms, and what by listening to a song of Satan? And how
thou art disposed when staying in a church, and how when sitting in a theatre?
And thou wilt see that great is the difference between this soul and that,
although both be one.

Therefore Paul said, Evil communications corrupt good manners. For this cause we
have need continually of those songs, which serve as charms from the Spirit.
Yes, for this it is whereby we excel the irrational creatures, since with
respect to all other things we are even exceedingly inferior to them.

This is a soul's food. This its ornament, its security. Even as not to hear is
famine and wasting.

For I will give them, saith he, not a famine of bread, nor a thirst of water,
but a famine of hearing the word of the Lord. What then can be more wretched?
When the very evil which God threatens in the way of punishment, this thou art
drawing upon thine head of thine own accord, bringing into thy soul a sort of
grievous famine, and making it the feeblest thing in the world. For it is its
nature both to be wasted and to be saved by words.

Yea, this leads it on to anger, and the same kind of thing again makes it meek.
A filthy expression is wont to kindle it to lust, and it is trained to
temperance by speech full of gravity. But if a word merely have such great
power, tell me, how is it thou dost despise the Scriptures? And if an admonition
can do such great things, far more when the admonitions are with the spirit.

Yes, for a word from the divine Scriptures, made to sound in the ear, doth more
than fire soften the hardened soul, and renders it fit for all good things. In
this way too did Paul, when he had found the Corinthians puffed up and inflamed,
compose them, and make them more considerate. For they were priding themselves
on those very things, touching which they ought to have been ashamed, and to
have hid their face.

But after they had received the letter, hear the change in them, of which the
teacher himself hath borne witness for them, saying on this wise, For this very
thing, that ye sorrowed after a godly sort, what carefulness it wrought in you,
yea, what clearing of yourselves, yea, what indignation, yea, what zeal, yea,
what revenge. In this way do we bring to order servants and children, wives and
friends, and make our enemies friends. In this way the great men too, they that
were dear to God, became better.

David, for instance, after his sin, when he had had the benefit of certain
words, then it was that he came unto that most excellent repentance. And the
apostles also by this mean became what they did become, and drew after them the
whole world. And what is the prophet one may say, when any one hears, but doeth
not what is said? No little will the prophet be even from hearing, for he will
go on to condemn himself, and to groan inwardly, and will come in time also to
do the things that are spoken of.

But he that doth not even know that he hath sinned, when will he cease from his
negligence? When will he condemn himself? Let us not, therefore, despise the
hearing of the divine scriptures, for this is of Satan's devising, not suffering
us to see the treasure, lest we should gain the riches. Therefore he saith that
the hearing the divine laws is nothing, lest he should see us from the hearing,
acquiring the practice also. Knowing then this his evil art, let us fortify
ourselves against him on all sides, that being fenced with this armor we may
both abide unconquered ourselves, and smite him on the head.

And thus, having crowned ourselves with the glorious wreaths of victory, we may
attain unto the good things to come, by the grace and love towards man of our
Lord Jesus Christ, to whom be glory and might for ever and ever. Amen. End of
Homily 2


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  CHAPTER 3: 3: MT 1:1-16 - THE GENEALOGY OF JESUS CHRIST
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HOMILIES ON THE GOSPEL OF SAINT MATTHEW 1.1-16 THE BOOK OF THE GENERATION OF
JESUS CHRIST, THE SON OF DAVID, THE SON OF ABRAHAM BEHOLD, A THIRD DISCOURSE,
AND WE HAVE NOT YET MADE AN END OF THE PREFATORY MATTER. IT WAS NOT THEN FOR NOT
THAT I SAID, IT IS THE NATURE OF THESE THOUGHTS TO HAVE A GREAT DEPTH. COME
THEN, LET US SPEAK TO-DAY WHAT REMAINS.

WHAT IS IT THEN THAT IS NOW REQUIRED? WHY JOSEPH'S GENEOLOGY IS TRACED, WHO HAD
NO PART IN THE BIRTH. AND ONE CAUSE WE HAVE MENTIONED ALREADY, BUT IT IS
NECESSARY TO MENTION LIKEWISE THE OTHER, THAT WHICH IS MORE MYSTICAL AND SECRET
THAN THE FIRST. WHAT THEN IS THIS? HE WOULD NOT THAT IT SHOULD BE MANIFEST TO
THE JEWS, AT THE TIME OF THE BIRTH, THAT CHRIST WAS BORN OF A VIRGIN.

Nay, be not troubled the strangeness of the saying. For it is no statement of
mine, but of our father's, wonderful and illustrious man. For if he disguised
many things from the first, calling himself son of man, and hath not everywhere
clearly unfolded to us even his equality with the father, why dost thou wonder
at his having for a time disguised this also, taking order as he was for a
certain great and marvelous purpose, and would have condemned her for adultery?
For if in regard to the other matters, for which they had frequent precedence
likewise in the old dispensation, they were quite shameless in their obstinacy,
for so, because he had cast out devils, they called him possessed, and because
he healed on the Sabbath day, they supposed him to be an adversary of God, and
yet oftentimes even before this had the Sabbath been broken.

What would they not have said, if this had been told them, especially as they
had all time before this on their side, and that it never had produced any such
thing? For if after so many miracles they still called him son of Joseph, how
before the miracles would they have believed that he was born of a virgin? It is
then for this reason that both Joseph has his genealogy traced, and the virgin
betrothed to him. For if even he, who was both a just and wondrous man, required
many things, in order that he should receive that which had come to pass, an
angel, and the vision in dreams, and the testimony from the prophets, how could
the Jews, being both dull and depraved, and of so unfriendly spirit towards him,
have admitted this idea into their minds? For the strangeness and novelty
thereof would be sure greatly to disturb them, and the fact that they had never
so much as heard of such a thing having happened in the times of their
forefathers. For as the man who was once persuaded that he is son of God, would
after that have no cause to doubt concerning this too.

So he who was accounting him to be a deceiver and an adversary of God, how could
he but have been yet more offended by this, and have been led on unto the
opposite notion? For this cause neither do the apostles of the first directly
say this, but while of his resurrection they discourse much and often. For as
much as of this there were examples in the times before, although not such as
this. That he was born of a virgin they do not say always, nay, not even his
mother herself ventured to utter this.

See, for instance, what saith the virgin even to himself, Behold, thy father and
I have sought thee. For if this suspicion had been entertained, neither would he
any longer have been accounted to be a son of David, and this opinion not being
held, many other evils besides would have arisen. For this cause neither do the
angels say these things to all, but to Mary only, and Joseph.

But when showing to the shepherds the glad tidings of that which was come to
pass, they no longer added this. But why is it, that having mentioned Abraham,
and having said that he begat Isaac, and Isaac Jacob, and not having made any
mention of his brother, when he is come to Jacob, he remembers both Judah and
his brethren? Now there are some that say, It was because of the perverseness of
Esau, and of the rest that came before. But I should not say this, for if it
were so, how is it that he a little after mentions such women? It being out of
contraries in this place, that his glory is manifested, not by having great
forefathers, but low and of little account.

For to the lofty one it is a great glory to be able to abase himself
exceedingly. Wherefore then did he not mention them? Because Saracens and
Ishmaelites and Arabians, and as many as are sprung from those ancestors, have
nothing in common with the race of the Israelites. For this cause then he passes
over those in silence, and hastens on to his forefathers, and those of the
Jewish people.

Wherefore he saith, And Jacob begat Judas and his brethren. For at this point
the race of the Jews begins to have its peculiar mark. And Judas begat Pharaoh
and Zerah of Thamar.

What doest thou, O man, putting us in remembrance of a history that contains an
unlawful intercourse? But why is this said? Since if we were recounting the race
of a mere man, one might naturally have been silent touching these things. But
if of God incarnate, so far from being silent, one ought to make a glory of
them, showing forth his tender care and his power. Yea, it was for this cause he
came, not to escape our disgraces, but to bear them away.

Therefore is he is the more admired in that he not only died, but was even
crucified, though the thing be approprious, yet the more approprious, the more
doth it show him full of love to man. So likewise may we speak touching his
birth. It is not only because he took flesh upon him, and became man, that we
justly stand amazed at him, but because he vouchsafed to have also such
kinsfolk, being in no respect ashamed of our evils.

In this he was proclaiming, from the very beginnings of his birth, that he is
ashamed of none of those things that belong to us. While he teaches us also
hereby, never to hide our face at our forefather's wickedness, but to seek after
one thing alone, even virtue. For such a man, though he have an alien for his
ancestor, though he have a mother who is a prostitute, or what you will, can
take no hurt thereby.

For if the whoremonger himself, being changed, is nothing disgraced by his
former life, much more would the wickedness of his ancestry have no power to
bring to shame him that is sprung of an harlot or an adulteress, if he be
virtuous. But he did these things not only to instruct us, but also to bring
down the haughtiness of the Jews. For since they, negligent about virtue in
their own souls, were parading the name of Abraham, thinking they had for a plea
their forefather's virtue, he shows from the very beginning that it is not in
these things men ought to glory, but in their own good deeds.

Besides this, he is establishing another point also, to show that all are under
sin, even their forefathers themselves. At least their patriarch and namesake is
shown to have committed no small sin. Prathamer stands against him, to accuse
his whoredom.

And David too had Solomon by the wife whom he corrupted. But if by the great
ones the law was not fulfilled, much more by the less. And if it was not
fulfilled, all have sinned, and Christ's coming is become necessary.

For this cause he made mention also of the twelve patriarchs, by this again
bringing down their pride at the noble birth of their fathers. Because many of
these also were born of women that were slaves, but nevertheless the difference
of the parents did not make a difference in the children. For all were equally
both patriarchs and heads of tribes.

For this is the precedence of the church, this the prerogative of the nobility
that is among us, taking its type from the beginning. So that whether thou be
bond or free, thou hast from thence nothing more nor less. But the question is
all about one thing only, namely, the mind, and the disposition of the soul.

But besides what we have said, there is another cause also, wherefore he hath
mentioned even this history. For to be sure, Zerus' name was not cast at random
on that of Ferus. For indeed it was irrelevant and superfluous, when he had
mentioned Ferus, from whom he was to trace Christ's genealogy, to mention Zeru
also.

Wherefore then did he mention him? When Thamer was on the point of giving birth
to them, the pangs having come upon her, Zeru put forth his hand first, then the
midwife, when she saw this, in order that the first should be known, bound his
hand with scarlet. But the child, when he was bound, drew in his hand, and when
he had drawn it in, Ferus came forth first, and then Zeru. The midwife, when she
saw this, said, Why was the hedge broken up for thee? Seest thou the dark
expression of mysteries? For it was not without purpose that these things were
recorded for us, since neither was it worth our study to learn what it might be
that the midwife said, nor worth a narrative to know that he who came out second
put forth his hand first.

What then is the mysterious lesson? First, from the name of the child we learn
what is inquired, for Ferus is a division and a breach, and moreover from the
thing itself which took place, for it was not in the order of nature that,
having thrust out his hand, he should draw it in again when bound. These things
neither belonged to a movement directed by reason, nor did they take place in
the way of natural consequence. For after the hand had found its way out, that
another child should come forth before was perhaps not unnatural.

But that he should draw it back, and give a passage for another, was no longer
after the manner of children at the birth, but the grace of God was present with
the children, ordering these things, and sketching out for us by them a sort of
image of the things that were to come. What then? Some of those who have
examined these things accurately say that these children are a type of the two
nations. And so in order that thou mightest learn that the polity of the latter
people shone forth previously to the origin of the former.

The child that hath the hand stretched forth doth not show itself entire, but
draws even it in again, and after his brother had glided forth whole, then he
too appears entire. And this took place also with regard to the two nations. I
mean that after the polity of the church had been manifested in the times of
Abraham, and then had been withdrawn in the midst of its course, the Jewish
people came, and the legal polity, and then the new people appeared entire with
their own laws.

Wherefore also the midwife saith, Why was the hedge broken up for thee? Because
the law coming in had broken in upon the freedom of the polity. For indeed the
Scriptures ever want to call the law a hedge, as the prophet saith, Thou hast
broken down her hedge, so that all they which pass by the way do pluck off her
grapes. And I have set a hedge about it, and Paul, having broken down the middle
wall of the hedge.

But others say that the saying, Why was the hedge broken up for thee? was spoken
touching the new people. For this at its coming put down the law. Seest thou
that it was not for few nor small causes that he brought to our remembrance the
whole history concerning Judah? For this end he hath mentioned Ruth also, and
Rahab, the one in Aelion, the other in Harlot, that thou mayest learn that he
came to do away with all our ills.

For he hath come as a physician, not as a judge. Therefore in like manner as
those of old took harlots for wives, even so God too espoused unto himself the
nature which had played the harlot. And this also prophets from the beginning
declared to have taken place with respect to the synagogue.

But that spouse was ungrateful towards him who had been in husband to her.
Whereas the church, when once delivered from the evils received from our
fathers, continued to embrace the bridegroom. See for instance what befell Ruth,
how like it is to the things which belong to us.

For she was both of a strange race and reduced to the utmost poverty, yet Boaz,
when he saw her, neither despised her poverty nor abhorred her mean birth, as
Christ having received the church, being both in Aelion and in much poverty,
took her to be partaker of the great blessings. But even as Ruth, if she had not
before left her father, in renounced household and race, country and kindred,
would not have attained unto this alliance. So the church too, having forsaken
the customs which men had received from their fathers, then, and not before,
became lovely to the bridegroom.

Of this therefore the prophet discourses unto her, and saith, Forget thy people
and thy father's house, so shall the king have pleasure in thy beauty. This Ruth
did too, and because of this she became a mother of kings, even as the church
did likewise. For of her David himself sprung.

So then to shame them by all these things, and to prevail on them not to be
high-minded, he hath both composed the genealogy, and brought forward these
women. Yes, for this last, through those who intervened, was parent to the great
king. And of these David is not ashamed.

For it cannot, nay, it cannot be, that a man should be good or bad, obscure or
glorious, either by the virtue or by the vice of his forefathers. But if one
must say somewhat even paradoxical, he shines forth the more, who not being of
worthy ancestors, has yet become excellent. Let no one therefore be high-minded
on account of these matters, but let him consider the forefathers of the Lord,
and put away all his haughtiness, and let good actions be his pride, or rather
not even these.

For thus it was that the Pharisee came to be inferior to the publican. Thus if
thou wouldst show the good work to be great, have no high thought, and thou hast
proved it so much the greater. Make account that thou hast done nothing, and
then thou hast done all.

For if, being sinners, when we account ourselves to be what we are, we become
righteous, as indeed the publican did, how much more, when being righteous, we
account ourselves to be sinners. Since if out of sinners men are made righteous
by a lowly mind, although this were not to be lowly-minded, but to be
right-minded. If, then, to be right-minded avails so much in the case of
sinners, consider what will not lowliness of mind do with respect to righteous
men.

Do not, then, mar thy labors, nor cast away from thee the fruits of thy toils.
Neither run thou in vain, making frustrated all thy labor after the many courses
thou hast run. Nay, for thy Lord knows thy good works better than thou dost.

Though thou give but a cup of cold water, not even this doth he overlook. Though
thou contribute but a farthing, though thou shouldst utter a sigh only, he
receives it all with great favor, and is mindful thereof, and assigns for it
great rewards. But wherefore dost thou search out thine own doings, and bring
them out before us continually? Knowest thou not that if thou praise thyself,
God will no more praise thee? Even as if thou bewail thyself, he will not cease
proclaiming thee before all.

For it is not at all his will that thy labors should be disparaged. Why do I say
disparaged? Nay, he is doing and contriving all things, so that even for little
he may crown thee, and he goes about seeking excuses whereby thou mayest be
delivered from hell. For this cause, though thou shouldst work but the eleventh
hour of the day, he gives thy wages entire.

And though thou afford no ground of salvation, he saith, I do it for mine own
sake that mine aim be not profaned. Though thou shouldst sigh only, though thou
shouldst only weep, all these things he quickly catches hold of, for an occasion
of saving thee. Let us not, therefore, lift up ourselves, but let us declare
ourselves unprofitable, that we may become profitable.

For if thou call thyself approved, thou art become unprofitable, though thou
wert approved. But if useless, thou art become profitable, even though thou wert
reprobate. Wherefore it is necessary to forget our good actions.

Yet how is it possible, one may say, not to know these things with which we are
well acquainted? How sayest thou? Offending thy Lord perpetually, thou livest
delicately, and laughest, and dost not so much as know that thou hast sinned,
but is consigned all to oblivion. And of thy good actions canst thou not put
away the memory? And yet fear is a stronger kind of thing. But we do the very
contrary.

On the one hand, whilst each day we are offending, we do not so much as put it
before our mind. On the other, if we give a little money to a poor person, this
we are ever revolving. This kind of conduct comes of utter madness, and it is a
very great loss to him who so makes his reckoning.

For the secure storehouse of good works is to forget our good works. And as with
regard to raiment and gold, when we expose them in a marketplace, we attract
many ill-meaning persons. But if we put them by at home and hide them, we shall
deposit them all in security, even so with respect to our good deeds.

If we are continually keeping them in memory, we provoke the Lord, we arm the
enemy, we invite him to steal them away. But if no one know of them, besides him
who alone ought to know, they will lie in safety. Be not there for forever
parading them, lest some one should take them away.

As was the case with the Pharisee for bearing them about on his lips, whence
also the devil caught them away. And yet it was with thanksgiving he made
mention of them, and referred the whole to God. But not even did this suffice
him.

For it is not thanksgiving to revile others, to be vainglorious before many, to
exalt oneself against them that have offended. Rather, if thou art giving thanks
to God, be content with him only, and publish it not unto men, neither condemn
thy neighbor. For this is not thanksgiving.

Wouldst thou learn words of thanksgiving? Hearken unto the three children,
saying, We have sinned, we have transgressed. Thou art righteous, O Lord, in all
that thou hast done unto us, because thou hast brought all things upon us by a
true judgment. For to confess one's own sins, this is to give thanks with
confession unto God, a kind of thing which implies one to be guilty of
numberless offenses, yet not to have the due penalty exacted.

This man most of all is the giver of thanks. Let us beware, therefore, of saying
anything about ourselves. For this renders us both odious with men, and
abominable to God.

For this reason, the greater the good works we do, the less let us say of
ourselves. This being the way to reap the greatest glory, both with men and with
God. Or rather, not only glory from God, but a reward, yea, a great recompense.

Demand not, therefore, a reward, that thou mayest receive a reward. Confess
thyself to be saved by grace, that he may profess himself a debtor to thee, and
not for thy good works only, but also for such rightness of mind. For when we do
good works, we have him debtor for our good works only.

But when we do not so much as think we have done any good work, then also for
this disposition itself, and more for this than for the other things, so that
this is equivalent to our good works. For should this be absent, neither will
they appear great. For in the same way, we too, when we have servants, do then
most approve them when, after having performed all their service with good will,
they do not think they have done anything great.

Wherefore if thou wouldst make thy good deeds great, do not think them to be
great, and then they will be great. It was in this way that the centurion also
said, I am not fit that thou shouldst enter under my roof. Because of this he
became worthy, and was marveled at above all Jews.

On this wise again Paul saith, I am not meet to be called an apostle. Because of
this he became even first of all. So likewise John, I am not meet to loose the
latchet of his shoe.

Because of this he was the friend of the bridegroom, and the hand which he
affirmed to be unworthy to touch his shoes, this did Christ draw unto his own
head. So Peter too said, Depart from me, for I am a sinful man. Because of this
he became a foundation of the church.

For nothing is so acceptable to God as to number one self with the last. This is
a first principle of all practical wisdom. For he that is humbled, and bruised
in heart, will not be vainglorious, will not be wrathful, will not envy his
neighbor, will not harbor any other passion.

For neither when a hand is bruised, though we strive ten thousand times, shall
we be able to lift it up on high. If therefore we were thus to bruise our heart
likewise, though it were stirred by ten thousand swelling passions, it could not
be lifted up, no, not ever so little. For if a man, by mourning for things
pertaining to this life, drives out all the diseases of his soul, much more will
he who mourns for sins enjoy the blessing of self-restraint.

But who, one may say, will be able thus to bruise his own heart? Listen to
David, who became illustrious chiefly because of this, and see the contrition of
his soul. How after ten thousand good works, when he was on the point of being
deprived of country and home and life itself, at the very season of his
calamity, seeing a vile and outcast common soldier trample on the turn of his
fortunes and revile him! So far from reviling him again, he utterly forbade one
of his captains, who was desirous to have slain him, saying, Let him alone, for
the Lord hath bidden him. And again, when the priest desired to carry about the
ark of God with him, he did not permit it.

But what doth he say? Let me set it down in the temple, and if God deliver me
from the dangers that are before me, I shall see the beauty thereof. But if he
say to me, I have no delight in thee, behold, here I am, let him do to me as
seemeth good unto him. And that which was done with regard to Saul again and
again, even oftentimes, what excellence of self-restraint doth it not show? Yea,
for he even surpassed the old law, and came near to the apostolic injunctions.

For this cause he bore with contentedness all that came from the Lord's hands,
not contending against what befell him, but aiming at one object alone, namely,
in everything to obey and follow the laws set by him. And when, after so many
noble deeds on his part, he saw the tyrant, the parasite, the murderer of his
own brother, that injurious, that frenzied one, possessing in his stead his own
kingdom, not even so was he offended. But if this please God, saith he, that I
should be chased, and wander, and flee, and that he should be in honour, I
acquiesce, and accept it, and do thank God for his many afflictions.

Not like many of the shameless and impudent ones, who when they have not done,
know not the least part of his good works, yet if they see any in prosperity,
and themselves enduring a little discouragement, ruin their own souls by ten
thousand blasphemies. But David was not such an one, rather he showed forth all
modesty. Wherefore also God said, I have found David, the son of Jesse, a man
after mine own heart.

Such a spirit as this led us to acquire, and whatever we may suffer we shall
bear it easily, and before the kingdom. We shall reap here the gain accruing
from lowliness of mind. Thus learn, saith he, of me, for I am meek and lowly in
heart, and ye shall find rest unto your souls.

Therefore in order that we may enjoy rest both here and hereafter, let us with
great diligence implant in our souls the mother of all things that are good, I
mean humility. For thus we shall be enabled both to pass over the sea of this
life without waves, and to end our voyage in that calm harbor. By the grace and
love towards man of our Lord Jesus Christ, to whom be glory and might for ever
and ever.

Amen. End of Homily 3


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  CHAPTER 4: 4: MT 1:17-21 - THE WONDROUS BIRTH; RIGHTEOUS JOSEPH
========================================================================

HOMILY IV MATTHEW 1. SEVENTEEN THROUGH TWENTY-ONE So all the generations from
Abraham to David are fourteen generations, and from David until the carrying
away into Babylon are fourteen generations, and from the carrying away into
Babylon unto Christ are fourteen generations. He hath divided all the
generations into three portions, to indicate that not even when their form of
government was changed did they become better, but alike under an aristocracy,
and under a king, and under an oligarchy, they were in the same evil ways, and
whether popular leaders or priests or kings controlled them, it was no advantage
to them in the way of virtue. But wherefore hath he in the middle portion passed
over three kings, and in the last, having set down twelve generations, confirmed
them to be fourteen? The former question I leave for you to examine, for neither
is it needful for me to explain all things to you, lest ye should grow indolent,
but the second we will explain.

To me, then, he seems in this place to be putting in the place of a generation
both the time of the captivity and Christ Himself, by every means connecting Him
with us. And well doth he put us in mind of that captivity, making it manifest
that not even when they went down thither did they become more sober-minded, in
order that from everything His coming may be shown to be necessary. Why, then,
one may say, doth not Mark do this, nor trace Christ's genealogy, but utter
everything briefly? It seems to me that Matthew was before the rest in entering
on the subject, wherefore he both sets down the genealogy with exactness, and
stops at those things which require it.

But that Mark came after him, which is why he took a short course, as putting
his hand to what had been already spoken and made manifest. How is it, then,
that Luke not only traces the genealogy, but doth it through a greater number?
As was natural, Matthew having led the way, he seeks to teach us somewhat in
addition to former statements, and each too in like manner imitated his master,
the one Paul who flows fuller than any river, the other Peter who studies
brevity. And what may be the reason that Matthew said not at the beginning, in
the same way as the prophet, the vision which I saw, and the word which came
unto me? Because he was writing unto men well disposed, and exceedingly
attentive to him.

For both the miracles that were done cried aloud, and they who received the word
were exceeding faithful. But in the case of the prophets there were neither so
many miracles to proclaim them, and besides, the tribe of the false prophets, no
small one, was riotously breaking in upon them, to whom the people of the Jews
gave even more heed. This kind of opening, therefore, was necessary in their
case.

And if ever miracles were done, they were done for the alien's sake, to increase
the number of the proselytes, and for manifestation of God's power. If happily
their enemies, having taken them captive, fancied they prevailed, because their
own gods were mighty, like as in Egypt, out of which no small mixed multitude
went up, and after that in Babylon, what befell touching the furnace and the
dreams. And miracles were wrought also when they were by themselves in the
wilderness.

As also in our case. For among us too, when we had just come out of error, many
wonderful works were shown forth. But afterwards they stayed, when in all
countries true religion had taken root.

And what took place at a later period were few and at intervals. For example,
when the sun stood still in its course, and started back in the opposite
direction. And this one may see to have occurred in our case also.

For so even in our generation, in the instance of him who surpassed all in
ungodliness, I mean Julian, many strange things happened. Thus when the Jews
were attempting to raise up again the temple at Jerusalem, fire burst out from
the foundations, and utterly hindered them all. And when both his treasurer and
his uncle and namesake made the sacred vessels the subject of their open
insolence, the one was eaten with worms, and gave up the ghost, the other burst
asunder in the midst.

Moreover, the fountains failing, when sacrifices were made there, and the
entrance of the famine into the cities together with the emperor himself, was a
very great sign. For it is usual with God to do such things, when evils are
multiplied, and he sees his own people afflicted, and their adversaries greatly
intoxicated with their dominion over them, than to display his own power, which
he did also in Persia with respect to the Jews. Wherefore that he was not acting
without an object or by chance, when he distributed Christ's forefathers into
three portions, it is plain from what has been said.

And mark, too, whence he begins and where he ends. From Abraham to David, from
David to the captivity of Babylon, from this unto Christ himself. For both at
the beginning he put the two in close succession, David and Abraham, and also in
summing up he mentions both in the same way.

And this because, as I have already said, it was to them that the promises were
made. But why can it be, that as he mentioned the captivity of Babylon, he did
not mention also the descent into Egypt? Because they had ceased to be any
longer afraid of the Egyptians, but the Babylonians they dreaded still. And the
one thing was ancient, but the other fresh and had taken place of late, and to
the one they were carried down for no sins, but to the other transgressions were
the cause of their being removed.

And also with regard to the varying names, if any one were attempt to translate
their etymologies, even thence would he derive great matter of divine
speculation, and such as is of great importance with regard to the New
Testament. As, for instance, from Abraham's name, from Jacob's, from Solomon's,
from Zerubbabel's. For it was not without purpose that these names were given
them.

But lest we should seem to be wearisome by running out a great length, let us
pass these things by, and proceed to what is urgent. Having then mentioned all
his forefathers, and ending with Joseph, he did not stop at this, but added,
Joseph the husband of Mary. Intimating that it was for her sake he traced his
genealogy also.

Then, lest when thou hast heard of the husband of Mary, thou shouldst suppose
that Christ was born after the common law of nature, mark how he sets it right
by that which follows. Thou hast heard, saith he, of an husband, thou hast heard
of a mother, thou hast heard a name assigned to the child. Therefore hear the
manner too of the birth.

The birth of Jesus Christ was on this wise. Of what kind of birth art thou
telling me I pray thee, since thou hast already mentioned his ancestors? I still
wish to tell thee the manner also of his birth. Seest thou how he wakens up the
hearer? For as though he were about to speak of something unusual, he promises
to tell also the manner thereof.

And observe a most admirable order in the things he hath mentioned. For he did
not proceed directly to the birth, but puts us in mind first how many
generations he was from Abraham, how many from David, and from the captivity of
Babylon. And thus he sets the careful hearer upon considering the times, to show
that this is the Christ who was preached by the prophets.

For when thou hast numbered the generations, and hast learnt by the time that
this is he, thou wilt readily receive likewise the miracle which took place in
his birth. Thus being about to tell of a certain great thing, his birth of a
virgin, he first shadows over the statement, until he hath numbered the
generations, by speaking of an husband of Mary, or rather he doth even put in
short space the narration of the birth itself, and then proceeds to number also
the years, reminding the hearer that this is he, of whom the patriarch Jacob had
said, he should then at length come, when the Jewish rulers had come to an end,
of whom the prophet Daniel had proclaimed beforehand, that he should come after
those many weeks. And if any one, counting the years spoken of to Daniel by the
angel in a number of weeks, would trace down the time from the building of the
city to his birth, by reckoning he will perceive the one to agree with the
other.

How then was he born, I pray thee? When, as his mother Mary was espoused, he
saith not virgin, but merely mother, so that his account is easy to be received,
and so having beforehand prepared the hearer to look for some ordinary piece of
information, and by this laying hold of him, after all he amazes him by adding
the marvellous fact, saying, Before they came together she was found with child
of the Holy Ghost. He saith not, Before she was brought to the bridegroom's
house, for indeed she was therein, it being the way of the ancients for the most
part to keep their espoused wives in their house, in those parts, at least,
where one may see the same practised even now. Thus also lot sons-in-law were in
his house with him.

Mary then herself likewise was in the house with Joseph. And wherefore did she
not conceive before her espousal? It was, as I said at first, that what had been
done might be concealed awhile, and that the virgin might escape every evil
suspicion. For when he, who had most right of all to feel jealousy, so far from
making her a show or degrading her, is found even receiving and cherishing her
after her conception, it was quite clear that, unless he had fully persuaded
himself that what was done was of the operation of the Holy Spirit, he would not
have kept her with him, and ministered to her in all other things.

And most properly hath he said that she was found with child, the sort of
expression that is wont to be used with respect to things strange, and such as
happen beyond all expectation, and are unlooked for. Proceed therefore no
further, neither require anything more than what hath been said, neither say
thou, but how was it that the Spirit wrought this of a virgin? For if, when
nature is at work, it is impossible to explain the manner of the formation. How,
when the Spirit is working miracles, shall we be able to express these? Unless
thou shouldst weary the evangelist, or disturb him by continually asking these
things.

He hath said who it was that wrought the miracle, and so withdrawn himself. For
I know, saith he, nothing more, but that what was done was the work of the Holy
Ghost. Shame on them who busied themselves touching the generation on high! For
if this birth, which hath witnesses without number, and had been proclaimed so
long a time before, was manifested and handled with hands, can by no man be
explained.

Of what excess of madness do they come short who make themselves busy and
curious touching that unutterable generation? For neither Gabriel nor Matthew
was able to say anything more, but only that it was of the Spirit. But how of
the Spirit, or in what manner, neither of them hath explained, for neither was
it possible. Nor think that thou hast learnt all by hearing of the Spirit.

Nay, for we are ignorant of many things, even when we have learnt this. As, for
instance, how the Infinite is in a womb, how He that contains all things is
carried as unborn by a woman, how the Virgin bears and continues a virgin, how,
I pray thee, did the Spirit frame that temple, how did He take not all the flesh
from the womb, but a part thereof, and increased it, and fashioned it? For that
He did come forth of the Virgin's flesh, He hath declared by speaking of that
which was conceived in her. And Paul, by saying, Made of a woman, whereby he
stops the mouths of them that say, Christ came among us as through some conduit.

For if this were so, what need of the womb? If this were so, He hath nothing in
common with us, but that flesh is of some other kind, and not of the mass which
belongs to us. How then was He of the root of Jesse? How was He a rod? How, son
of God, was He a son of man? How was Mary His mother? How was He of David's
seed? How did He take the form of a servant? How was the Word made flesh? And
how saith Paul to the Romans, Of whom is concerning the flesh Christ came, who
is God over all? Therefore that He was of us, and of our substance, and of the
Virgin's womb, is manifest from these things, and from others beside. But how is
not also manifest? Do not either thou then inquire, but receive what is
revealed, and be not curious about what is kept secret.

And Joseph her husband being, saith he, a just man, and not willing to make her
a public example, was minded to put her away privily. Having said that it was of
the Holy Ghost, and without cohabitation, he establishes his statement in
another way again. Lest any one should say, Whence doth this appear? Who hath
heard? Who hath seen any such thing ever come to pass? Or lest you should
suspect the disciple is inventing these things to favour his master, he
introduces Joseph as contributing, by what he underwent, to the proof of the
things mentioned, and by his narrative all but says, If thou doubt me, and if
thou suspect my testimony, believe her husband.

For Joseph, saith he, her husband being a just man. By a just man in this place
he means him that is virtuous in all things. For both freedom from covetousness
is justice, and universal virtue is also justice.

And it is mostly in this latter sense that the Scripture uses the name of
justice, as when it saith, A man that was just and true. And again, they were
both just. Being then just, that is, good and considerate, he was minded to put
her away privily.

For this intent he tells what took place before Joseph's being fully informed,
that thou mightest not mistrust what was done after he knew. However, such a one
was not liable to be made a public example only, but that she should also be
punished was the command of the law. Whereas Joseph remitted not only that
greater punishment, but the less likewise, namely the disgrace.

For so far from punishing, he was not minded even to make an example of her.
Seest thou a man under self-restraint, and freed from the most tyrannical of
passions? For ye know how great a thing jealousy is, and therefore, he said, to
whom these things are clearly known. For full of jealousy is the rage of a
husband.

He will not spare in the day of vengeance. And jealousy is cruel as the grave.
And we too know of many that have chosen to give up their lives, rather than
fall under the suspicion of jealousy.

But in this case it was not so little as suspicion, the burden of the womb
entirely convicting her. But nevertheless he was so free from passion as to be
unwilling to grieve the virgin even in these least matters. Thus, whereas to
keep her in his house seemed like a transgression of the law, but to expose and
bring her to trial would constrain him to deliver her to die, he doth none of
these things, but conducts himself now by a higher rule than the law.

For grace being come, there must needs henceforth be many tokens of that exalted
citizenship. For as the sun, though as yet he show not his beams, doth from afar
by his light illumine more than half the world. So like wise Christ, when about
to rise from that womb, even before he came forth shone over all the world.

Wherefore, even before her travail, prophets danced for joy, and women foretold
what was to come. And John, when he had not yet come forth from the belly,
leaped from the very womb. Hence also this man exhibited great self-command, in
that he neither accused nor upbraided, but only set about putting her away.

The matter then being in this state, and all at their wits end, the angel comes
to solve all their difficulties. But it is worth inquiring why the angel did not
speak sooner, before the husband had such thoughts, but when he thought on it,
not until then he came. For it is said, While he thought on these things the
angel comes, and yet to her he declares the good tidings, even before she
conceived.

And this again contains another difficulty. For even though the angel had not
spoken, wherefore was the virgin silent, who had been informed by the angel? And
why, when she saw her betrothed husband in trouble, did she not put an end to
his perplexity? Wherefore then did not the angel speak before Joseph became
troubled? For we must needs explain the former difficulty first. For what reason
then did he not speak? Lest Joseph should be unbelieving, and the same happen to
him as to Zacharias.

For when the thing was visible, belief was thenceforth easy. But when it had not
a beginning, it was not equally easy to receive his saying. For this reason the
angel spake not at the first, and through the same cause the virgin too held her
peace.

For she did not think to obtain credit with her betrothed husband, in declaring
to him a thing unheard of, but rather that she should provoke him the more, as
though she were cloaking a sin that had been committed. Since if she herself,
who was to receive so great a favor, is affected somewhat after the manner of
man, and saith, How shall this be, seeing I know not a man? Much more would he
have doubted, and especially when hearing it from the woman who was under
suspicion. Wherefore the virgin saith nothing to him, but the angel, the time
demanding it, presents himself to him.

Why, then, it may be asked, did he not so in the virgin's case also, and declare
the good tidings to her after the conception? Lest she should be in agitation,
in great trouble. For it were likely that she, not knowing the certainty, might
have even devised something amiss touching herself, and have gone on to strangle
or to stab herself, not enduring the disgrace. For wondrous indeed was that
virgin, and Luke points out Her Excellency, saying, that when she heard the
salutation, she did not straightway pour herself out, neither did she accept the
saying, but was troubled, seeking what manner of salutation this might be.

Now she who was of such perfect delicacy would even have been distracted with
dismay at the thought of her shame, not expecting, by whatever she might say, to
convince anyone who should hear of it, but that what had happened was adultery.
Therefore to prevent these things the angel came before the conception. Besides
that, it was meet that womb should be free from trouble which the maker of all
things entered, and the soul rid of all perturbation, which was thought worthy
to become the minister of such mysteries.

For these reasons he speaks to the virgin before the conception, but to Joseph
at the time of travail. And this many of the simpler sort, not understanding,
have said there is a discordance, because Luke saith it was Mary to whom he
declared the good tidings, but Matthew that it was Joseph, not knowing that both
took place. And this sort of thing it is necessary to bear in mind throughout
the whole history, for in this way we shall solve many seeming discordances.

The angel then comes when Joseph is troubled, for in addition to the causes
mentioned, with a view also to the manifestation of his self-command, he defers
his coming. But when the thing was on the point of taking place, then at last he
presents himself. While he thought on these things an angel appeareth to Joseph
in a dream.

Seest thou the mildness of the husband? So far from punishing, he did not even
declare it to any one. No, not even to her whom he suspected, but was thinking
it over with himself, as aiming to conceal the cause even from the virgin
herself. For neither is it said that he was minded to cast her out, but to put
her away.

So very mild and gentle was the man. But while he is thinking on these things
the angel appeareth in a dream. And why not openly, as to the shepherds, and to
Zacharias, and to the virgin? The man was exceedingly full of faith, and needed
not this vision.

Whereas the virgin, as having declared to her very exceeding good tidings,
greater than to Zacharias, and this before the event, needed also a marvellous
vision. And the shepherds, as being by disposition rather dull and clownish. But
this man, after the conception, and wide the interval between the two men,
wherefore neither was there need of rebuke.

But by saying, Fear not, he signifies him to have been afraid, lest he should
give offence to God, as retaining an adulteress. Since, if it had not been for
this, he would not have even thought of casting her out. In all ways, then, he
points out that the angel came from God, bringing forward and setting before him
all, both what he thought to do, and what he felt in his mind.

Now having mentioned her name, he stayed not at this, but at it also thy wife.
Whereas he would not have called her so, if she had been corrupted. And here he
calls her that is espoused a wife, as indeed the scriptures want to call
betrothed husbands sons-in-law even before marriage.

But what means to take unto thee? To retain her in his house, for in intention
she had been now put away by him. Her being put away, do thou retain, saith he,
as committed unto thee by God, not by her parents. And he commits her not for
marriage, but to dwell with thee, and by my voice doth he commit her.

Much as Christ himself afterwards committed her to his disciple. So even now
unto Joseph. Then, having obscurely signified the matter in hand, he mentioned
not the evil suspicion, but in a manner more reverent and seemly, by telling the
cause of travail he removed this also, implying that the very thing which had
made him afraid, and for which he would have cast her out, this very thing, I
say, was a just cause why he should take her and retain her in his house.

Thus more than entirely doing away with his distress. For she is not only free,
saith he, from unlawful intercourse, but even above all nature is her
conception. Not only therefore put away thy fear, but even rejoice more
exceedingly, for that which is conceived in her is of the Holy Ghost.

A strange thing it was which he spake of, surpassing man's reason, and above all
the laws of nature. How then is he to believe, to whom such tidings are
altogether new? By the things that are past, saith he, by the revelations. For
with this intent he laid open all things that were in his mind, what he felt,
what he feared, what he was resolved to do, that by these he might assure
himself of this point.

Or rather, not by things past only, but likewise by things to come he wins him
over. And she shall bring forth, saith he, a son, and thou shalt call his name
Jesus. For do not thou, because he is of the Holy Ghost, imagine that thou art
an alien to the ministry of this dispensation.

Since although in the birth thou hast no part, but the virgin abode untouched,
nevertheless what pertains to a father, not injuring the honour of virginity,
that do I give thee, to set a name on that which is born. For thou shalt call
him. For though the offspring be not thine, yet shalt thou exhibit a father's
care towards him.

Wherefore I do straightway, even from the giving of the name, connect thee with
him that is born. Then lest on the other hand any one should from this suspect
him to be the father, hear what follows, with what exact care he states it. She
shall bring forth, he saith, a son.

He doth not say, Bring forth to thee, but merely, She shall bring forth, putting
it indefinitely, since not to him did she bring forth, but to the whole world.
For this cause too the angel came bringing his name from heaven, hereby again
intimating that this is a wondrous birth, it being God himself who sends the
name from above by the angel to Joseph. For neither was this without an object,
but a treasure of ten thousand blessings.

Wherefore the angel also interprets it, and suggests good hopes, in this way
again leading him to belief. For to these things we are wont to be more
inclined, and therefore are also fonder of believing them. So having established
his faith by all, by the past things, by the future, by the present, by the
honor given to himself, he brings in the prophet also in good time, to give his
suffrage in support of all these.

But before introducing him, he proclaims beforehand the good things which were
to befall the world through him. And what are these? Sins removed and done away.
For he shall save his people from their sins.

Here again the thing is signified to be beyond all expectation. For not from
visible wars, neither from barbarians, but what was far greater than these, from
sins, he declares the glad tidings of deliverance, a work which had never been
possible to any one before. But wherefore one may ask, did he say, his people,
and not add the Gentiles also? That he might not startle the hearer yet a while.

For to him that listens with understanding, he darkly signifies the Gentiles
too. For his people are not the Jews only, but also all that draw nigh, and all
that receive the knowledge that is from him. In Mark how he hath by the way
discovered to us also his dignity, by calling the Jewish nation his people.

For this is the word of one implying not else, but that he who is born is God's
child, and that the king of those on high is the subject of his discourse. As
neither doth forgiving sins belong to any other power, but only to that single
essence. Forasmuch then as we have partaken of so great a gift, let us do
everything not to dishonor such a benefit.

For if even before this honor what was done was worthy of punishment, much more
now, after this unspeakable benefit. In this I say not now for no cause, but
because I see many after their baptism living more carelessly than the
uninitiated, and having nothing peculiar to distinguish them in their way of
life. It is, you see, for this cause, that neither in the market nor in the
church is it possible to know quickly who is a believer and who an unbeliever,
unless one be present to the time of the mysteries, and see the one sort put
out, the others remaining within.

Whereas they ought to be distinguished not by their place, but by their way of
life. For as men's outward dignities are naturally to be discovered by the
outward signs with which they are invested, so ours ought to be discernible by
the soul. That is, the believer ought to be manifest not by the gift only, but
also by the new life.

The believer ought to be the light and salt of the world. But when thou dost not
give light even to thyself, neither bind up thine own gangrene what remains
whereby we are to know thee. Because thou hast entered the holy waters, nay,
this to thee becomes a store of punishment, for greatness of honor is, to them
who do not choose to live worthy of the honor, an increase of vengeance.

Yea, the believer ought to shine forth, not only by what he hath received from
God, but also by what he himself hath contributed, and should be discernible by
everything, by his gait, by his look, by his garb, by his voice. In this I have
spoken of the world, and have said, not that display, but that the prophet of
beholders may be the rule by which we frame ourselves. But now, what thing
soever I might seek to recognize thee by, I find thee in all points
distinguished by the contraries of the same.

For whether by thy place I would fain discern thee, I see thee spending thy day
in horse races and theatres, and scenes of lawlessness, in the wicked assemblies
in the market-places, and in companies of depraved men. Or by the fashion of thy
countenance I see thee continually laughing to excess, and dissolute, as a
grinning and abandoned harlot. Or by thy clothes, I see thee in no better trim
than the people on the stage.

Or by thy followers, thou art leading about parasites and flatterers. Or by thy
words, I hear thee say nothing wholesome, nothing necessary, nothing of moment
to our life. Or by thy table, yet heavier from thence will the charge against
thee appear.

By what, then, tell me, am I to recognize the believer in thee, while all the
things I have mentioned give the contrary sentence? And why do I say the
believer? Since I cannot clearly make out whether thou art a man. For when thou
art like an ass kicking, and like a bull wantoning, and like a horse neighing
after women, when thou dost play the glutton like a bear, and pamper thy flesh
as the mule, and bear malice like the camel also. Further, if I were bidding
thee make another man gentle, not even so ought I to seem as one enjoining
impossible things.

However, thou mightest then object that thou hast not the control of another's
disposition, and that it doth not altogether rest with thee. But now it is thine
own wild beast, and a thing which absolutely depends on thee. What plea then
hast thou, or what fair excuse would thou be able to put forth? Turning is thou
art a lion into a man, and regardless that thou thyself art of a man becoming a
lion, upon the beast bestowing what is above nature, but for thyself not even
preserving what is natural.

Yea, while the wild beast are by thine earnest endeavors advanced into our noble
estate, thou art by thyself cast down from the throne of the kingdom, and thrust
out into their madness. Thus imagine, if thou wilt, thy wrath to be a kind of
wild beast, and as much zeal as others have displayed about lions, so much do
thou in regard of thyself, and cause that way of taking things to become gentle
and meek. Because this too hath grievous teeth and talons, and if thou tame it
not, it will lay waste all things.

For not even lion nor serpent hath such power to rend the vitals as wrath, with
its iron talons continually doing so. Since it mars, we see, not the body only,
but the very health likewise of the soul is corrupted by it, devouring, rending,
tearing to pieces all its strength, and making it useless for everything. For if
a man nourishing worms in his entrails shall not be able so much as to breathe
his inward parts all wasting away, how shall we, having so large a serpent
eating up all within us? It is wrath, I mean.

How, I say, shall we be able to produce anything noble? How, then, are we to be
freed from this pest? If we can, drink a potion that is able to kill the worms
within us and the serpents. And of what nature, it will be asked, may this
potion be, that has such power? The precious blood of Christ, if it be received
with full assurance, for this will have the power to extinguish every disease.
And together with this the divine scriptures carefully heard, and almsgiving
added to our hearing.

For by means of all these things we shall be enabled to mortify the affections
that mar our soul. And then only shall we live. For now surely we are in no
better state than the dead.

Forasmuch as it cannot be, that while those passions live, we should live too,
but we must necessarily perish. And unless we first kill them here, they will be
sure to kill us in the other life, or rather before that death they will exact
of us, even here, the utmost penalty. Yes, for every such passion is both cruel
and tyrannical and insatiable, and never ceases to devour us every day.

For their teeth are the teeth of a lion, or rather even far more fierce. For the
lion, as soon as ever he is satisfied, is wont to leave the carcass that hath
fallen in his way. But these passions neither are satisfied, nor do they leave
the man whom they have seized, until they have set him nigh the devil.

For so great is their power, that the very service which Paul showed forth to
Christ, despising both hell and the kingdom for his sake, even this same do they
require of them whom they have seized. For whether it be with the love of women,
or of riches, or of glory, that anyone is entangled, he laughs at hell
thenceforth, and despises the kingdom, that he may work the will of these. Let
us not then doubt Paul when he saith that he so loved Christ.

For when some are found so doing service to their passions, how should that
other afterward seem incredible? Yea, and this is the reason why our longing for
Christ is feebler, because all our strength is consumed on this love, and we rob
and defraud and are slaves to vainglory. Than which what can be more worthless?
For though thou shouldst become infinitely conspicuous, thou wilt be nothing
better than the base. Rather, for this selfsame cause thou wilt even be baser.

For when they who are willing to give thee glory, and make thee illustrious, do
for this very cause ridicule thee, that thou desirest the glory which comes of
them, how can such instances fail to turn the contrary way in regard of thee?
For indeed this thing is among those which attract censure. So that even as in
the case of one desiring to commit adultery or fornication, should any one
praise or flatter him, by this very act he becomes an accuser rather than a
commender of the person indulging such desires. So with regard to him whose
desire is of glory, when we all praise, it is accusation rather than praise
which we bestow on those who wish to be made glorious.

Why then bring upon thyself that from which the very opposite is wont to befall
thee? Yea, if thou wilt be glorified, despise glory, so shalt thou be more
illustrious than any. Why feel is Nebuchadnezzar felt? For he too set up an
image, thinking from wood and from a senseless figure, to procure to himself an
increase of fame, and the living would fain appear more glorious, by the help of
that which hath no life. Seest thou the excess of his madness, how thinking to
do honour he rather offered insult to himself? For when it appears that he is
relying rather on the lifeless thing than on himself and the soul that lives in
him, and when for this cause he advances the stock unto such high precedence,
how can he be other than ridiculous, endeavouring as he doth to adorn himself,
not by his way of living, but by planks of wood? Just as if a man should think
proper to give himself airs because of the pavement of his house and his
beautiful staircase, rather than because he is a man.

Him do many too amongst us imitate now. For as he for his image, so some men
claim to be admired for their clothes, others for their house, or for their
mules and chariots, and for the columns in their house. For inasmuch as they
have lost their being as men, they go about gathering to themselves from other
quarters such glory as is full of exceeding ridicule.

But as to the noble and great servants of God, not by these means, but by such
as best became them, even by such did they shine forth. For captives as they
were, and slaves, and youths, and strangers, and stripped of all resources of
their own, they proved at that time far more awing than he who was invested with
all these things. And while Nebuchadnezzar found neither so great an image, nor
satraps, nor captains of the host, nor endless legions, nor abundance of gold,
nor other pomp, enough to meet his desire and to show him great, to these, on
the other hand, stripped of all this, their high self-restraint alone was
sufficient, and showed him that were the diadem and the purple, as much inferior
in glory to those who had no such thing, as the sun is more glorious than a
pearl.

For they that were led forth in the midst of the whole world, being at once
youths, and captives, and slaves, in straight way on their appearance the king
darted fire from his eyes, and captains, and deputies, and governors, and the
whole amphitheatre of the devil, stood around, and a voice of pipes from all
sides, and of trumpets, and of music, born up to heaven, was sounding in their
ears, and the furnace burned up to a boundless height, and the flame reached the
very clouds, and all was full of terror and dismay. But none of these things
dismayed them, but they laughed at all to scorn, as they would children mocking
them, and exhibited their courage and meekness, and uttering a voice clearer
than those trumpets they said, ìBe it known unto thee, O king!î For they did not
wish to affront the king, not so much as by a word, but to declare their
religion only. For which cause neither did they extend their speech to any great
length, but set forth all briefly.

ìFor there is,î they say, ìa God in heaven, who is able to deliver us. Why
showest thou me the multitude? Why the furnace? Why the sharpened swords? Why
the terrible guards? Our Lord is higher and more mighty than all these.î Then
when they considered that it was possible, that God might be willing even to
permit them to be burnt, lest if this should come to pass they might seem to be
speaking falsehoods, they add this also and say, ìIf this happen not, be it
known unto thee, O king, that we serve not thy gods.î For had they said, ìSins
are the cause of his not delivering us, should he fail to deliver,î they would
not have been believed. Wherefore in this place they are silent on that subject,
though they speak of it in the furnace, again and again alleging their sins.

But before the king they say no such thing, only that though they were to be
burnt, they would not give up their religion. For it was not for rewards and
recompenses that they did what they did, but out of love alone. And yet they
were in captivity too, and in slavery, and had enjoyed no good thing.

Yea, they had lost their country and their freedom and all their possessions.
For tell me not of their honors in the kingís courts, for holy and righteous as
they were, they would have chosen ten thousand times rather to have been beggars
at home, and to have been partakers of the blessings in the temple. For I had
rather, it is said, be an outcast in the house of my God than to dwell in the
tents of sinners.

And one day in thy courts is better than thousands. They would have chosen then
ten thousand times rather to be outcasts at home than kings in Babylon. And this
is manifest from what they declare even in the furnace, grieving at their
continuance in that country.

For although themselves enjoyed great honors, yet seeing the calamities of the
rest they were exceedingly vexed. And this kind of thing is most especially
characteristic of saints, that no glory, nor honor, nor anything else should be
more precious to them than their neighborís welfare. See, for example, how even
when they were in a furnace they made their supplication for all the people.

But we not even when at large bear our brethren in mind. And again, when they
were inquiring about the dreams, they were looking not to their own but the
common good, for that they despised death they showed by many things afterwards.
But everywhere they put themselves forward, as wishing to prevail with God by
importunity.

Next, as not accounting themselves either to be sufficient, they fleed to the
fathers. But of themselves they said that they offered nothing more than a
contrite spirit. These men then let us also imitate, because now, too, there is
set up a golden image, even the tyranny of Mammon.

But let us not give heed to the timbrels, nor to the flutes, nor to the harps,
nor to the rest of the pomp of riches. Yea, though we must needs fall into a
furnace of poverty, let us choose it, rather than worship that idol, and there
will be in the midst a moist whistling wind. Let us not then shudder at hearing
of a furnace of poverty.

For so, too, at that time they that fell into the furnace were shown the more
glorious. But they that worshipped were destroyed. Only then all took place at
once.

But in this case some part will be accomplished here, some there, some both here
and in the day that is to come. For they that have chosen poverty, in order that
they might not worship Mammon, will be more glorious both here and then. But
they that have been rich unjustly here, shall then pay the utmost penalty.

From this furnace Lazarus, too, went forth, not less glorious than those
children. But the rich man who was in the place of them that worshipped the
image, was condemned to hell. For indeed what we have now mentioned was a type
of this.

Wherefore, as in this instance they who fell into the furnace suffered no hurt.
But they who sat without were lay hold of with great fierceness. So likewise
shall it be done.

The saints walking through the river of fire shall suffer no pain, nay they will
even appear joyous. But they that have worshipped the image shall see the fire
rest upon them fiercer than any wild beast, and draw them in. So that if anyone
disbelieves hell, when he sees this furnace, let him from the things present
believe things to come, and fear not the furnace of poverty, but the furnace of
sin.

For this is flame and torment, but that dew and refreshment. And by this stands
the devil, by that angels wafting aside the flame. These things let them hear
that are rich, that are kindling the furnace of poverty.

For though they shall not hurt those others, the dew coming to their aid, yet
themselves they will render an easy prey to the flame, which they have kindled
with their own hands. Then an angel went down with those children. Now let us go
down with them that are in the furnace of poverty.

And by all these deeds let us make a dewy air, and waft the flame quite aside,
that we may be partakers of their crowns also, that the flames of hell may
likewise be scattered by the voice of Christ saying, Ye saw me and hungered and
fed me. For that voice shall then be with us, instead of a moist wind whistling
through the midst of the flame. Let us then go down with almsgiving, unto the
furnace of poverty.

Let us behold them that in self-restraint walk therein, and trample on the
burning coals. Let us behold the marvel, strange and beyond thought, a man
singing praise in a furnace, a man giving thanks in fire, chained unto extreme
poverty, yet offering much praise to Christ, since they who bear poverty with
thankfulness really become equal to those children. For no flame is so terrible
as poverty, nor so apt to set us on fire.

But those children were not set on fire. Rather, on their giving thanks to the
Lord, their bonds too were at once loosed. So likewise now, if when thou hast
fallen into poverty, thou wert thankful, both the bonds are loosened, and the
flame extinguished.

Or though it be not extinguished, what is more marvelous, it becomes a fountain
instead of a flame. Which then likewise came to pass, and in the midst of a
furnace they enjoyed a pure dew. For the fire indeed quenched not, but the
burning of those cast in it altogether hindered.

This one may see in their case also, who live by the rules of wisdom, for they,
even in poverty, feel more secure than the rich. Let us not therefore sit down
without the furnace, feeling no pity towards the poor, lest the same befall us
as then befell those executioners. For if thou shouldst go down to them, and
take thy stand with the children, the fire will no longer work thee any harm.

But if thou shouldst sit above, and neglect them in the flame of their poverty,
the flame will burn thee up. Go down therefore into the fire, that thou mayest
not be burned up by the fire. Sit not down without the fire, lest the flame
catch hold of thee.

For if it should find thee amongst the poor, it will depart from thee. But if
alienated from them, it will run upon thee quickly, and catch thee. Do not
therefore stand off from them that are cast in.

But when the devil gives command to cast them that have not worshipped gold into
the furnace of poverty, be not thou of them that cast others in, but of them
that are cast in. That thou mayest be of the number of the saved, and not of the
burned. For indeed it is a most effectual do, to be held in no subjection by
desire of wealth, to be associate with poor persons.

These are wealthier than all, who have trampled underfoot the desire of riches.
Forasmuch as those children too, but despising the king at that time, became
more glorious than the king. And thou therefore, if thou despise the things of
the world, shalt become more honorable than all the world, like those holy men,
of whom the world was not worthy.

In order then to become worthy of the things in heaven, I bid thee laugh to
scorn things present. For in this way thou shalt both be more glorious here, and
enjoy the good things to come, by the grace and love towards man of our Lord
Jesus Christ, to whom be glory and might for ever and ever. Amen.

For more information visit www.fema.org


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  CHAPTER 5: 5: MT 1:22-25 - THE VIRGIN BIRTH
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Homily 5, St. John Chrysostom, Homilies on the Gospel of St. Matthew, translated
by the Rev. Sir George Prevost, M.A. This LibriVox recording is in the public
domain. Homily 5, Matthew 1, 22-25 Now all this was done, that it might be
fulfilled which was spoken of the Lord by the Prophet, saying, Behold, a virgin
shall be with child, and shall bring forth a son, and they shall call his name
Emmanuel. I hear many say, While we are here, and enjoying the privilege of
hearing, we are awed, but when we are gone out, we become altered men again, and
the flame of zeal is quenched.

What then may be done, that this may not come to pass? Let us observe whence it
arises. Whence then doth so great a change in us arise? From the unbecoming
employment of our time, and from the company of evil men. For we ought not, as
soon as we retire from the communion, to plunge into business unsuited to the
communion.

But as soon as ever we get home, to take our Bible into our hands, and call our
wife and children to join us in putting together what we have heard, and then,
not before, engage in the business of life. For if after the bath you would not
choose to hurry into the marketplace, lest by the business in the market you
should destroy the refreshment thence derived, much more ought we to act on this
principle after the communion. But as it is, we do the contrary, and in this
very way throw away all.

For while the profitable effect of what hath been said to us is not yet well
fixed, the great force of the things that press upon us from without, sweeps all
entirely away. That this then may not be the case, when you retire from the
communion, you must account nothing more necessary than that you should put
together the things that have been said to you. Yes, for it were the utmost
folly for us, while we give up five and even six days to the business of this
life, not to bestow on things spiritual so much as one day, or rather not so
much as a small part of one day.

See ye not your own children, that whatever lessons they are given, those they
study throughout the whole day. This then let us do likewise, since otherwise we
shall derive no profit from coming here, drawing water daily into a vessel with
holes, and not bestowing on the retaining of what we have heard even so much
earnestness as we plainly show with respect to gold and silver. For any one who
has received a few pence both puts them into a bag and sets a seal thereon, but
we, having given us oracles more precious than either gold or costly stones, and
receiving the treasures of the Spirit, do not put them away in the storehouses
of our soul, but thoughtlessly and at random suffer them to escape from our
minds.

Who then will pity us after all this, plotting against our own interests, and
casting ourselves into so deep poverty? Therefore, that this may not be so, let
us write it down in unalterable law for ourselves, for our wives, and for our
children, to give up this one day of the week entire to hearing, and to the
recollection of the things we have heard. For thus with greater aptness for
learning shall we approach what is next to be said. And to us the labor will be
less, and to you the profit greater, when, bearing in memory what hath been
lately spoken, ye hearken accordingly to what comes afterwards.

For no little doth this also contribute towards the understanding of what is
said, when ye know accurately the connection of the thoughts which we are busy
in weaving together for you. For since it is not possible to set down all in one
day, you must by continued remembrance make the things laid before you on many
days into a kind of chain, and so wrap it about your soul, that the body of the
Scriptures may appear entire. Therefore let us not either today go on to the
subject set before us, without first recalling what was lately said to our
memory.

But what are the things set before us to-day? Now all this was done, that it
might be fulfilled which was spoken of the Lord by the Prophet, saying, In a
tone worthy of the wonder, with all his might he hath uttered his voice, saying,
Now all this was done. For when he saw the sea and the abyss of the love of God
towards men, and that actually come to pass which never had been looked for, and
nature's laws broken, and reconciliations made, him who is above all come down
to him that is lower than all, and the middle walls of partition broken, and the
impediments removed, and many more things than these done besides, in one word
he hath put before us the miracle, saying, Now all this was done, that it might
be fulfilled which was spoken of the Lord. For think not, saith he, that these
things are now determined upon.

They were prefigured of old, which same thing Paul also everywhere labors to
prove. And the angel proceeds to refer Joseph to Isaiah, in order that even if
he should, when awakened, forget his own words as newly spoken, he might by
being reminded of those of the Prophet, with which he had been nourished up
continually, retain likewise the substance of what he had said. And to the woman
he mentioned none of these things, as being a damsel and unskilled in them.

But to the husband, as being a righteous man, and one who studied the Prophets,
from them he reasons. And before this he saith, Marry thy wife. But now, when he
hath brought the Prophet before him, he then trust him with the name of
virginity.

For Joseph would not have continued thus unshaken, when he heard from him of a
virgin, unless he had first heard it also from Isaiah. For indeed it was nothing
novel that he was to hear out of the Prophets but what was familiar to him, and
had been for a long time the subject of his meditations. For this cause the
angel, to make what is said easy to be received, brings in Isaiah.

And neither here doth he stop, but connects the discourse with God. For he doth
not call the saying Isaiah's, but that of the God of all things. For this cause
he said not, that it might be fulfilled which was spoken of Isaiah, but which
was spoken of the Lord.

For the mouth indeed was Isaiah's, but the oracle was wafted from above. What
then saith this oracle? Behold, a virgin shall be with child, and shall bring
forth a son, and they shall call his name Emmanuel. How was it then, one may
say, that his name was not called Emmanuel, but Jesus Christ? Because he said
not, Thou shalt call, but they shall call, that is, the multitude, and the issue
of events.

For here he puts the event as a name, and this is customary in Scripture, to
substitute the events that take place for names. Therefore, to say, They shall
call him Emmanuel, means nothing else than that they shall see God amongst men.
For he hath indeed always been amongst men, but never so manifestly.

But if Jews are obstinate, we will ask them, When was the child called? Make
speed to the spoil, hasten the prey. Why, they could not say. How is it then
that the prophet said, Call his name Mehershalal Hashbaz? Because when he was
born, there was a taking and dividing of spoils, therefore the event that took
place in his time is put as his name.

And the city too, it is said, shall be called the City of Righteousness, the
faithful city Zion. And yet we know we are fine that the city was called
Righteousness, but it continued to be called Jerusalem. However, inasmuch as
this came to pass in fact, when the city underwent a change for the better, on
that account he saith it is so called.

For when any event happens which marks out him who brings it to pass, or who is
benefited by it, more clearly than his name, the Scripture speaks of the truth
of the event as being a name to him. But if, when their mouths are stopped on
this point, they should seek another, namely, what is said touching Mary's
virginity, and should object to us other translators, saying, that they used not
the term virgin, but young woman. In the first place we will say this, that the
seventy were justly entitled to confidence above all the others.

For these made their translation after Christ's coming, continuing to be Jews,
and may justly be suspected as having spoken rather in enmity, and as darkening
the prophecies on purpose. But the seventy, as having entered upon this work an
hundred years or more before the coming of Christ, stand clear from all such
suspicion, and on account of the date, and of their number, and of their
agreement, would have a better right to be trusted. But even if they bring in
the testimony of those others, yet so the tokens of victory would be with us.

Because the Scripture is wont to put the word youth for virginity, and this with
respect not to women only, but also to men. For it is said, young men and
maidens, old men with younger ones. And again, speaking of the damsel who is
attacked, it saith.

If the young woman cry out, meaning the virgin. And what goes before also
establishes this interpretation. For he doth not merely say, Behold, the virgin
shall be with child.

But having first said, Behold, the Lord himself shall give you a sign. Then he
subjoins, Behold, the virgin shall be with child. Whereas, if she that was to
give birth was not a virgin, but this happened in the way of marriage, what sort
of sign would the event be? For that which is a sign must of course be beyond
the course of common events.

It must be strange and extraordinary, else how could it be a sign? Then Joseph,
being raised from sleep, did as the angel of the Lord had bid in him. Seest thou
obedience and a submissive mind? Seest thou a soul truly wakened, and in all
things incorruptible? For neither when he suspected something painful or amiss
could he endure to keep the virgin with him. Nor yet, after he was freed from
this suspicion, could he bear to cast her out.

But he rather keeps her with him, and ministers to the whole dispensation. And
took unto him Mary his wife. Seeest thou how continually the evangelist uses
this word, not willing that the mystery should be disclosed as yet, and
annihilating that evil suspicion? And when he had taken her, he knew her not,
till she had brought forth her firstborn son.

He hath here used the word till, not that thou shouldst suspect that afterwards
he did know her, but to inform thee that before the birth the virgin was wholly
untouched by man. But why then, it may be said, hath he used the word till?
Because it is usual in Scripture often to do this, and to use this expression
without reference to limited times. For so with respect to the ark likewise it
is said, The raven returned not till the earth was dried up, and yet it did not
return even after that time.

And when discoursing also of God, the Scripture saith, From age until age thou
art. Not its fixing limits in this case. And again when it is preaching the
gospel beforehand, and saying, In his days shall righteousness flourish, and
abundance of peace, till the moon be taken away.

It doth not set a limit to this fair part of creation. So then here likewise it
uses the word till to make certain what was before the birth, but as to what
follows, it leaves thee to make the inference. Thus what it was necessary for
thee to learn of him, this he himself hath said, that the virgin was untouched
by man until the birth.

But that which both was seen to be a consequence of the former statement, and
was acknowledged, this in its turn he leaves for thee to perceive. Namely that
not even after this, she having so become a mother, and having been counted
worthy of a new sort of travail, and a child bearing so strange, could that
righteous man ever have endured to know her. For if he had known her, and had
kept her in the place of a wife, how is it that our Lord commits her as
unprotected, and having no one, to his disciple, and commands him to take her to
his own home? How then, one may say, are James and the others called his
brethren? In the same kind of way as Joseph himself was supposed to be the
husband of Mary.

For many were the veils provided, that the birth, being such as it was, might be
for a time screened. Wherefore even John so called them, saying, For neither did
his brethren believe in him. Nevertheless they, who did not believe at first,
became afterwards admirable and illustrious.

At least when Paul and they that were of his company were come up to Jerusalem
about to Crees, they went in straightway unto James. For he was so admired as
even to be the first to be entrusted with the bishop's office. And they say he
gave himself up to such great austerity, that even his members became all of
them as dead.

And that from his continual praying, and his perpetual intercourse with the
ground, his forehead became so callous as to be in no better state than a
camel's knees, simply by reason of his striking itself against the earth. This
man gives directions to Paul himself, when he was after this come up again to
Jerusalem, saying, Thou seest, brother, how many thousands there are of them
that are come together. So great was his understanding and his zeal, or rather
so great the power of Christ.

For they that mock him when living, after his death are so filled with awe as
even to die for him with exceeding readiness. Such things most of all show the
power of his resurrection. For this, you see, was the reason of the more
glorious things being kept till afterwards, that is to say, that this proof
might become indisputable.

For seeing that even those who are admired amongst us in their life, when they
are gone, are apt to be forgotten by us. How was it that they, who made light of
this man living, afterwards thought him to be God, if he was but one of the
many? How was it that they consented even to be slain for his sake, unless they
received his resurrection on clear proof? And these things we tell you, that ye
may not hear only, but imitate also his manly severity, his plainness of speech,
his righteousness in all things. So that no one may despair of himself, though
hitherto he have been careless, that he may set his hopes on nothing else, after
God's mercy, but on his own virtue.

For if these were nothing the better for such kindred, though they were of the
same house and lineage with Christ, until they gave proof of virtue, what favor
can we possibly receive, when we plead righteous kinsmen and brethren, unless we
be exceeding dutiful and have lived in virtue? As the prophet, too, said,
intimating the self-same thing, A brother redeemeth not, shall a man redeem? No,
not although it were Moses, Samuel, Jeremiah. Here for example would God sayeth
unto this last, Pray not thou for this people, for I will not hear thee. And why
marvelest thou, if I hear not thee? Though Moses himself and Samuel stood before
me, I would not receive their supplication for these men.

Yea, if it be Ezekiel who entreats, he will be told. Though Noah stand forth,
and Job, and Daniel, they shall deliver neither sons nor daughters. Though the
patriarch Abraham be supplicating for them that are most incurably diseased, and
change not, God will leave him and go his way, that he may not receive his cry
in their behalf.

Though again it be Samuel who is doing this, he sayeth unto him, Mourn not thou
for Saul. Though for his own sister one entreat, when it is not fitting, he
again shall have the same sort of answer as Moses, if her father had but spit in
her face. Let us not then be looking open-mouthed towards others, for it is true
the prayers of the saints have the greatest power, on condition, however, of our
repentance and amendment.

Since even Moses, who had rescued his own brother and six hundred thousand men
from the wrath that was then coming upon them from God, had no power to deliver
his sister. And yet the sin was not equal, for whereas she had done despite but
to Moses, in that other case it was plain impiety, which they ventured on. But
this difficulty I leave for you, while that which is yet harder I will try to
explain.

For why should we speak of his sister, since he who stood forth the advocate of
so great a people had not the power to prevail for himself? But after his
countless toils and sufferings, and his assiduity for forty years, was
prohibited from setting foot on that land, touching which there had been so many
declarations and promises, what then was the cause? To grant this favor would
not be profitable, but would, on the contrary, bring with it much harm, and
would be sure to prove a stumbling block to many of the Jews. For if when they
were merely delivered from Egypt, they forsook God, and sought after Moses and
imputed all to him, had they seen him also lead them into the land of promise,
to what extent of impiety might they not have been cast away? And for this
reason also, let me add, neither was his tomb made known. And Samuel again was
not able to save Saul from the wrath from above, yet he oftentimes preserved the
Israelites.

And Jeremiah prevailed not for the Jews, but some one else he did happily cover
from evil by his prophecy. And Daniel saved the barbarians from slaughter, but
he did not deliver the Jews from their captivity. And in the Gospels, too, we
shall see both these events come to pass, not in the case of different persons,
but of the same, and the same man now prevailing for himself and now given up.

For he who owed the ten thousand talents, though he had delivered himself from
the danger by entreaty, yet again he prevailed not, and another on the contrary,
who had before thrown himself away, afterwards had power to help himself in the
greatest degree. But who was this? He that devoured his father's substance. So
that on the one hand, if we be careless, we shall not be able to obtain
salvation, no, not even by the help of others.

If on the other hand we be watchful, we shall be able to do this by ourselves,
and by ourselves rather than by others. Yes, for God is more willing to give His
grace to us than to others for us, that we by endeavoring ourselves to do away
His wrath, may both enjoy confidence towards Him and become better men. Thus he
had pity on the Canaanite woman, thus he saved the harlot, thus the thief, when
there was none to be mediator or advocate.

And this I say, not that we may omit supplicating the saints, but to hinder our
being careless and entrusting our concerns to others only, while we fall back
and slumber ourselves. For so when he said, Make to yourselves friends, he did
not stop at this only, but he added, of the unrighteous mammon, that so again
the good work may be thine own, for it is nothing else but almsgiving which he
hath here signified. And what is marvellous, neither doth he make a strict
account with us, if we withdraw ourselves from injustice.

For what he saith is like this, Hast thou gained ill? Spend well. Hast thou
gathered by unrighteousness? Scatter abroad in righteousness. And yet, what
manner of virtue is this, to give out of such gains? God, however, being full of
love to man, condescends even to this, and if we thus do, promises us many good
things.

But we are so past all feeling, as not to give even of our unjust gain, but
while plundering without end, if we contribute the smallest part, we think we
have fulfilled all. Hast thou not heard Paul saying, He which soweth sparingly,
shall reap also sparingly? Wherefore then dost thou spare? What is the act an
outlay? Is it an expense? Nay, it is gain and good merchandise. Where there is
merchandise, there is also increase.

Where there is sowing, there is also reaping. But thou, if thou hadst to till a
rich and deep soil, and capable of receiving much seed, wouldst spend what thou
hadst, and wouldst borrow of other men, accounting parsimony, in such cases to
be loss. But when it is heaven which thou art to cultivate, which is exposed to
no variation of weather, and will surely repay thine outlay with abundant
increase, thou art slow and backward, and considerest not that it is possible by
sparing to lose, and by not sparing to gain.

Disperse, therefore, that thou mayst not lose. Keep not, that thou mayst keep.
Lay out, that thou mayst save.

Spend, that thou mayst gain. If thy treasures are to be hoarded, do not thou
hoard them, for thou wilt surely cast them away. But entrust them to God, for
thence no man may spoil of them.

Do not thou traffic, for thou knowest not at all how to gain. But lend unto Him
who giveth an interest greater than the principle. Lend where is no envy, no
accusation, nor evil design, nor fear.

Lend unto Him who wants nothing, yet hath need for thy sake, who feeds all men,
yet is not hungered, that thou mayst not suffer famine, who is poor, that thou
mayst be rich. Lend there, where thy return cannot be death, but life instead of
death. For this usury is the harbinger of a kingdom, that of hell, the one
coming of covetousness, the other of self-denial, the one of cruelty, the other
of humanity.

What excuse then will be ours, when having the power to receive more, in that
with security, and in due season, and in great freedom, without either
reproaches or fears or dangers, we let go these gains, and follow after that
other sort, base and vile as they are, insecure and perishable, and greatly
aggravating the furnace for us. For nothing, nothing is baser than the usury of
this world, nothing more cruel. Why, other persons' calamities are such a man's
traffic.

He makes himself gain of the distress of another, and demands wages for
kindness, as though he were afraid to see merciful, and under the cloak of
kindness he digs the pitfall deeper by the act of help galling a man's poverty,
and in the act of stretching out the hand thrusting him down, and when receiving
him as in a harbor, involving him in shipwreck, is on a rock, or shoal, or reef.
But what dost thou require, saith one, that I should give another for his use
that money which I have got together, and which is to me useful, and demand a
recompense? Far from it, I say not this. Yea, I earnestly desire that thou
shouldst have a recompense, not however a mean nor a small one, but far greater.

For in return for gold I would that thou wouldst receive heaven for usury. Why
then shut thyself up in poverty, crawling about the earth, and demanding little
for great? Nay, this is the part of one who knows not how to be rich. For when
God in return for a little money is promising thee the good things that are in
heaven, and thou sayest, Give me not heaven, but instead of heaven the gold that
perishes, this is for one who wishes to continue in poverty, even as he surely
who desires wealth and abundance will choose things abiding rather than things
perishing.

The inexhaustible rather than such as waste away, much rather than little, the
incorruptible rather than the corruptible. For so the other sort, too, will
follow. For as he who seeks earth before heaven will surely lose earth also, so
he that prefers heaven to earth shall enjoy both in great excellency.

And that this may be the case with us, let us despise all things here, and
choose the good things to come. For thus shall we obtain both the one and the
other, by the grace and love towards man of our Lord Jesus Christ, to whom be
glory and might for ever and ever. Amen.

End of Homily 5


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  CHAPTER 6: 6: MT 2:1-3 - THE STAR AND THE MAGI
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Homily 6 St. John Chrysostom Homilies on the Gospel of St. Matthew. Translated
by the Rev. Sir George Prevest, M. A. This LibriVox recording is in the public
domain. Homily 6 Matthew 2, 1-3 History When Jesus was born in Bethlehem of
Judea in the days of Herod the king, behold, there came wise men from the east
to Jerusalem, saying, Where is he that is born King of the Jews? For we have
seen his star in the east, and are come to worship him.

We have need of much wakefulness and many prayers, that we may arrive at the
interpretation of this passage now before us, and that we may learn who these
wise men were, and whence they came, and how, and at whose persuasion, and what
was the star. Or rather, if ye will, let us first bring forward what the enemies
of the truth say, because the devil hath blown upon them with so violent a
blast, as even from this passage try to arm them against the words of truth.
Then what do they allege? Behold, say they, even when Christ was born a star
appeared, which is a sign that astrology may be depended on.

How then, if he had his birth according to that law, did he put down astrology,
and take away fate, and stop the mouths of demons, and cast out error, and
overthrow all such sorcery? And what, moreover, do the wise men learn from the
star of itself? That he was king of the Jews? And yet he was not king of this
kingdom, even as he said also to Pilate, My kingdom is not of this world. At any
rate he made no display of this kind. Pri had neither guards armed with spear or
shield, nor horses, nor chariots of mules, nor any other such thing around him.

But he followed this life of meanness and poverty, carrying about with him
twelve men of mean estate. And even if they knew him to be a king, for what
intent are they come? For surely this is not the business of astrology, to know
from the stars who are born, but from the hour when men are born to predict what
shall befall them, so it is said. But these were neither present with the mother
in her pangs, nor did they know the time when he was born, neither did they,
beginning at that moment, from the motion of the stars compute what was to
happen.

But conversely, having a long time before seen a star appear in their own
country, they come to see him that was born. Which circumstance in itself would
afford a still greater difficulty even than the former? For what reason induced
them, or the hope of what benefits, to worship one who was king so far off? Why,
had he been to reign over themselves, most assuredly not even so would the
circumstance be capable of a reasonable account. To be sure, if he had been born
in royal courts, and with his father, himself a king, present by him, any one
would naturally say that they, from a wish to pay court to the father, had
worshipped the child that was born, and in this way were laying up for
themselves beforehand much ground of patronage.

But now indeed did not so much as expect him to be their own king, but of a
strange nation, far distant from their country, neither seeing him as yet grown
to manhunt. Wherefore do they set forth on so long a journey, and offer gifts,
and this when dangers were sure to beset their whole proceeding? For both Herod,
when he heard it, was exceedingly troubled, and the whole people was confounded
on being told of these things by them. But these men did not foresee this, nay,
this is not reasonable, for let them have been ever so foolish, of this they
could not be ignorant, that when they came to a city under a king, and
proclaimed such things as these, and set forth another king besides him who then
reigned, they must needs be bringing down on themselves a thousand deaths.

And why did they at all worship one who was in swaddling clothes? For if he had
been a grown man, one might say, that in expectation of the succor they should
receive from him, they cast themselves into a danger which they foresaw. A
thing, however, to the utmost degree unreasonable, that the Persian, the
barbarian, and one that had nothing in common with the nation of the Jews,
should be willing to depart from his home, to give up country, and kindred, and
friends, and that they should subject themselves to another kingdom. But if this
be foolish, what follows is much more foolish.

Of what nature then is this, that after they had entered on so long a journey,
and worshipped and thrown all into confusion, they went away immediately? And
what sign at all of royalty did they behold, when they saw a shed, and a manger,
and a child in swaddling clothes, and a poor mother? And to whom, moreover, did
they offer their gifts? And for what intent? Was it then usual and customary
thus to pay court to the kings that were born in every place? And did they
always keep going about the whole world, worshipping them who they knew should
become kings out of a low and mean estate, before they ascended the royal
throne? Nay, this no one can say. And for what purpose did they worship him at
all? If for the sake of things present, then what did they expect to receive
from an infant, and a mother of mean condition? If for things future, then
whence did they know that the child whom they had worshipped in swaddling
clothes would remember what was then done? But if his mother was to remind him,
not even so were they worthy of honour, but of punishment, as bringing him into
danger which they must have foreseen. Thence at any rate it was that Herod was
troubled, and sought, and pried, and took in hand to slay him.

And indeed everywhere, he who makes known the future king, supposing him in his
earliest age in a private condition, doth nothing else than betray him to
slaughter, and kindle against him endless warfare. Seeest thou how manifold the
absurdities appear, if we examine these transactions according to the course of
human things and ordinary custom? For not these topics only, but more than these
might be mentioned, containing more matter for questions than what we have
spoken of. But lest, stringing questions upon questions, we should bewilder you,
come let us now enter upon the solution of the matters inquired of, making a
beginning of our solution with the star itself.

For if ye can learn what the star was, and of what kind, and whether it were one
of the common stars, or new and unlike the rest, and whether it was a star by
nature, or a star in appearance only, we shall easily know the other things
also. Whence then would these points be manifest? From the very things that are
written. Thus, that this star was not of the common sort, or rather not a star
at all, as it seems at least to me, but some invisible power transformed into
this appearance, is in the first place evident from its very course.

For there is not, there is not any star that moves by this way, but whether it
be the sun you mention, or the moon, or all the other stars, we see them going
from east to west, but this was wafted from north to south. For so is Palestine
situated with respect to Persia. In the second place, one may see this from the
time also.

For it appears not in the night, but in midday, while the sun is shining. And
this is not within the power of a star, nay, not of the moon, for the moon that
so much surpasses all, when the beams of the sun appear, straightway hides
herself, and vanishes away. But this by the excess of its own splendor overcame
even the beams of the sun, appearing brighter than they, and in so much light
shining out more illustriously.

In the third place, from its appearing, and hiding itself again. For on their
way as far as Palestine it appeared leading them, but after they set foot within
Jerusalem it hid itself. Then again, when they had left Herod, having told him
on what account they came, and were on the point of departing, it chose itself.

All which is not like the motion of a star, but of some power highly endued with
reason. For it had not even any course at all of its own, but when they were to
move, it moved, when to stand, it stood, dispensing all as need required, in the
same kind of way as the pillar of the cloud, now halting and now rousing up the
camp of the Jews, when it was needful. In the fourth place, one may perceive
this clearly, from its mode of pointing him out.

For it did not, remaining on high, point out the place, it not being possible
for them so to ascertain it, but it came down and performed this office. For ye
know that a spot of so small dimensions, being only as much as a shed would
occupy, or rather as much as the body of a little infant would take up, could
not possibly be marked out by a star, for by reason of its immense height it
could not sufficiently distinguish so confined a spot, and discover it to them
that were desiring to see it. In this any one may see by the moon, which being
so far superior to the stars seems to all that dwell in the world, and are
scattered over so great an extent of earth, seems, I say, near to them every
one.

How then, tell me, did the star point out a spot so confined, just the space of
a manger and shed, unless it left that height and came down, and stood over the
very head of the young child? And at this the evangelist was hinting when he
said, Lo, the star went before them, till it came and stood over where the young
child was. Seest thou, by what store of proofs this star is shown, not to be one
of the many, nor to have shown itself according to the order of the outward
creation? For what intent did it appear? To reprove the Jews for their
insensibility, and to cut off from them all occasion of excuse for their willful
ignorance. For since he who came was to put an end to ancient polity, and to
call the world to the worship of himself, and to be worshipped in all land and
sea, straightway, from the beginning, he opened the doors to the Gentiles,
willing through strangers to admonish his own people.

Thus, because the prophets were continually heard speaking of his advent, and
they gave no great heed, he made even barbarians come from a far country, to
seek after the king that was among them. And they learned from a Persian tongue
first of all, what they would not submit to learn from the prophets, that, if on
the one hand they were disposed to be candid, they might have the strongest
motive for obedience, if, on the other hand, they were contentious, they might
henceforth be deprived of all excuse. For what could they have to say, who did
not receive Christ after so many prophets, when they saw that wise men, at the
sight of a single star, had received this same, and had worshipped him who was
made manifest? Much in the same way, then, as he acted in the case of the
Ninevites, when he sent Jonas, and as in the case of the Samaritan and the
Canaanite woman, so did he likewise in this instance of the Magi.

For this cause he also said, The men of Nineveh shall rise up and shall condemn,
and the queen of the south shall rise up and shall condemn this generation,
because these believe the lesser things, but the Jews not even the greater. And
wherefore, one may say, did he attract them by such a vision? Why, how should he
have done? Sent prophets? But the Magi would not have submitted to prophets.
Uttered a voice from above? Nay, they would not have attended.

Sent an angel? But even him they would have hurried by. And so for this cause,
dismissing all those means, God called them by the things that are familiar, in
exceeding condescension, and he shows a large and extraordinary star, so as to
astonish them, both at the greatness and beauty of its appearance, and the
manner of its course. In imitation of this, Paul also reasons with the Greeks
from an heathen altar, and brings forward testimonies from the poets.

And not without circumcision doth he harangue the Jews. Sacrifices he makes the
beginning of his instruction to them that are living under the law. For, since
to every one what is familiar is dear, both God and the men that are sent by him
manage things on this principle with a view to the salvation of the world.

Think it not therefore unworthy of him to have called them by a star, since by
the same rule thou wilt find fault with all the Jewish rites also, the
sacrifices and the purifications and the new moons, and the ark and the temple
to itself, for even these derived their origin from Gentile grossness. Yet for
all that, God, for the salvation of them that were in error, endured to be
served by these things, whereby those without were used to serve devils. Only he
slightly altered them, that he might draw them off by degrees from their
customs, and lead them towards the highest wisdom.

Just so he did in the case of the wise men also, not disdaining to call them by
sight of a star, that he might lift them higher ever after. Therefore after he
hath brought them, leading them by the hand, and hath set them by the manger, it
is no longer by a star, but by an angel that he now discourses unto them. Thus
did they by little and little become better men.

This did he also with respect to them of Ascalon and of Gaza. For those five
cities, too, when at the coming of the ark they had been smitten with a deadly
plague, and found no deliverance from the ills under which they lay. The men of
them called their prophets, and gathered an assembly, and sought to discover an
escape from this divine scourge.

Then when their prophets said that they should yoke to the ark heifers unteamed,
and having their first calves, and let them go their way, with no man to guide
them. For so it would be evident whether the plague was from God, or whether it
was any accident which brought the disease. For if, it is said, they break the
yoke in pieces for want of practice, or turn where their calves are lowing, it
is a chance that hath happened.

But if they go on right, and err not from the way, and neither the lowing of
their young, nor their ignorance of the way, have any effect on them, it is
quite plain that it is the hand of God that hath visited those cities. When I
say, on these words of their prophets, the inhabitants of those cities obeyed
and did as they were commanded. God also followed up the counsel of the
prophets, showing condescension in that instance also, and counted it not
unworthy of Himself to bring to effect the prediction of the prophets, and to
make them seem trustworthy in what they had then said.

For so the good achieved was greater, in that His very enemies themselves bore
witness to the power of God, yea, their own teachers gave their voice concerning
Him. And one may see many other such things brought about by God. For what took
place with respect to the witch is again like this sort of dispensation, which
circumstance also you will now be able to explain from what hath been said.

With respect to the star we have said these things, and yet more perhaps may be
said by you. For it is said, Give occasion to a wise man, and he will be yet
wiser. But we must now come to the beginning of what hath been read.

And what is the beginning? When Jesus was born in Bethlehem of Judea, in the
days of Herod the king, behold, there came wise men from the east to Jerusalem.
While wise men followed under the auspices of a star, these believed not, with
prophets even sounding in their ears. But wherefore doth He mention to us both
the time and the place, saying, In Bethlehem, and in the days of Herod the king?
And for what reason doth He add His rank also? His rank, because there was also
another Herod, he who slew John.

But that was a Tetrarch, this a king. And the place likewise, and the time, He
puts down, to bring to our remembrance ancient prophecies. Wherefore one was
uttered by Micah, saying, And thou, Bethlehem, in the land of Judah, are by no
means the least among the princes of Judah.

And the other by the patriarch Jacob, distinctly marking out to us the time, and
setting forth the great sign of His coming. For a ruler, saith he, shall not
fail out of Judah, nor a leader out of his loins, until he come for whom it is
appointed, and he is the expectation of the Gentiles. And this again is worth
inquiry, whence it was that they came to entertain such a thought, and who it
was that stirred them up to this.

For it doth not seem to me to be the work of the star only, but also of God, who
moved their soul, which same kind of thing He did also in the case of Cyrus,
disposing him to let the Jews go. He did not, however, so do this as to destroy
their free will, since even when he called Paul from above by a voice, he
manifested both his own grace and Paul's obedience. And wherefore, one may ask,
did he not reveal this to all the wise men of the east? Because all would not
have believed.

But these were better prepared than the rest. Since also there were countless
nations that perished, but it was to the Ninevites only that the prophet was
sent. And there were two thieves on the cross, but one only was saved.

See at least the virtue of these men, not only by their coming, but also by
their boldness of speech. For so that they may not seem to be a sort of
impostors, they tell who showed them the way, and the length of their journey,
and being come they had boldness of speech. For we are come, that is their
statement, to worship Him.

And they were afraid neither of the people's anger, nor of the tyranny of the
king. Whence to me at least they seem to have been at home also teachers of
their countrymen. For they who hear did not shrink from saying this.

Much more would they speak boldly in their own country, as having received both
the oracle from the angel, and the testimony from the prophet. But when Herod,
saith the scripture, had heard, he was troubled, and all Jerusalem with him.
Herod naturally is being king, and afraid both for himself and for his children.

But why Jerusalem? Surely the prophets had foretold him a Saviour, and
Benefactor, and a Deliverer from above. Wherefore then was Jerusalem troubled?
From the same feeling which caused them before also to turn away from God, when
pouring His benefits on them, and to be mindful of the flesh pots of Egypt,
while in the enjoyment of great freedom. But mark, I pray thee, the accuracy of
the prophets.

For this selfsame thing also had the prophet foretold from the first, saying,
They would be glad if they had been burnt with fire, for unto us a child is
born, unto us a son is given. But nevertheless, although troubled, they seek not
to see what hath happened, neither do they follow the wise men, nor make any
particular inquiry. To such a degree were they at once both contentious and
careless above all men.

For when they had reason rather to pride themselves, that the king was born
amongst them, and had attracted to him the land of the Persians, and they were
on the point of having all subject to them, as though their affairs had advanced
towards improvement, and from the very outset his empire had become so glorious,
nevertheless they do not even for this become better. And yet they were but just
delivered from their captivity there, and it was natural for them to think, even
if they knew none of those things that are high and mysterious, but formed their
judgment from what is present only. If they thus tremble before our king at his
birth, much more when grown up will they fear and obey him, and our estate will
be more glorious than that of the barbarians.

But none of these things thoroughly awakens them, so great was their dullness,
and with this their envy also. Both which we must with exact care root out of
our mind, and he must be more fervent in fire who is to stand in such an array.
Wherefore also Christ said, I am come to send fire on earth, and I would it were
already kindled.

In the same lot with it, even so godly tears are a germ of perpetual and
unfading joy. In this way the very harlot became more honorable than virgins
when seized by this fire. That is, being thoroughly warmed by repentance, she
was thenceforth carried out of herself by her longing desire toward Christ,
loosing her hair, and drenching with her tears his holy feet, and wiping them
with her own tresses, and exhausting the ointment.

And all these were outward results, but those wrought in her mind were far more
fervent than these, which things God himself alone beheld. And therefore
everyone, when he hears, rejoices with her and takes delight in her good works,
and acquits her of every blame. But if we that are evil pass this judgment,
consider what sentence she obtained from that God who is a lover of mankind, and
how much, even before God's gifts, her repentance caused her to reap in the way
of blessing.

For much as after a violent burst of rain there is a clear open sky, so likewise
when tears are pouring down, a calm arises, and serenity, and the darkness that
ensues on our sins quite disappears. And like as by water and the spirit, so by
tears and confession are we cleansed the second time, unless we be acting thus
for display and vanity. For as to a woman whose tears were of that sort, I
should call her justly condemnable, more than if she had decked herself out with
lines and coloring.

For I seek those tears which are shed not for display, but in compunction, those
which trickle down secretly and in closets, and in sight of no man, softly and
noiselessly, those which arise from a certain depth of mind, those shed in
anguish and in sorrow, those which are for God alone, such as were Hannah's, for
her lips moved, it is said, but her voice was not heard. However, her tears
alone uttered a cry more clear than any trumpet. And because of this God also
opened her womb, and made the hard rock a fruitful field.

If thou also weep thus, thou art become a follower of thy Lord. Yea, for he also
wept, both over Lazarus and over the city. And touching Judas he was greatly
troubled.

And this indeed one may often see him do, but know or laugh, nay, nor smile but
a little. No one at least of the evangelists hath mentioned this. Therefore also
with regard to Paul, that he wept, that he did so three years night and day,
both he hath said of himself, and others say this of him.

But that he laughed, neither hath he said himself anywhere, neither hath so much
as one other of the saints, either concerning him, or any other like him. But
this is said of Sarah only, when she is blamed, and of the son of Noah, when for
a free man he became a slave. And these things I say, not to suppress all
laughter, but to take away dissipation of mind.

For wherefore, I pray thee, art thou luxurious and dissolute, while thou art
still liable to such heavy charges, and art to stand at a fearful judgment seat,
and to give a strict account of all that hath been done here? Yes, for we are to
give an account both of what we have sinned willingly, and what against our
will. For whoever shall deny me, saith he, before men, him will I also deny
before my father. And surely such a denial is against our will, but nevertheless
it doth not escape punishment, but of it too we have to give account, both of
what we know, and of what we do not know.

For I know nothing by myself, saith one, yet am I not hereby justified, both for
what we have done in ignorance, and what in knowledge. For I bear them record,
it is said, that they have a zeal of God, but not according to knowledge. But
yet this doth not suffice for an excuse for them.

And when writing to the Corinthians also, he saith, For I fear, lest by any
means, as the serpent beguiled Eve through his subtlety, so your mind should be
corrupted from the simplicity that is in Christ. The things then being so great,
for which thou art to give account, dost thou sit laughing and talking wittily,
and giving thyself up to luxury? Why, one may say, if I did not so, but mourned,
what would be the profit? Very great indeed, even so great, as it is not
possible so much as to set it forth by word. For while, before the temporal
tribunals, be thy weeping ever so abundant, thou canst not escape punishment
after this sentence.

Here, on the contrary, shouldst thou only sigh, thou hast annulled the sentence,
and hast obtained pardon. Therefore it is that Christ discourses to us much of
mourning, and blesses them that mourn, and pronounces them that laugh wretched.
For this is not the theatre for laughter, neither did we come together for this
intent, that we may give way to immoderate mirth, but that we may groan, and by
this groaning inherit a kingdom.

But thou, when standing by a king, dost not endure so much as merely to smile,
having then the Lord of the angels dwelling in thee, dost thou not stand with
trembling, and all do self-restraint, but rather laughest oftentimes when he is
displeased? And dost thou not consider that thou provokest him in this way more
than by thy sins? For God is not wont to turn himself away so much from them
that sin, as from those that are not awestruck after their sin. But for all this
some are of so senseless a disposition as even after these words to say, Nay,
far be it from me to weep at any time, but may God grant me to laugh and to play
all my days. And what can be more childish than this mind? For it is not God
that grants to play, but the devil.

At least hear what was the portion of them that played. The people, it is said,
sat down to eat and drink, and rose up to play. Such were they at Sodom, such
were they at the time of the deluge.

For touching them of Sodom likewise it is said, that in pride and in plenty and
in fullness of bread they waxed wanton. And they who were in Noah's time, seeing
the ark a-preparing for so many years, lived on in senseless mirth, foreseeing
not of what was coming. For this cause also the flood came and swept them all
away, and wrought in that instant the common shipwreck of the world.

Ask not then of God these things, which thou receivest of the devil. For it is
God's part to give a contrite and humbled heart, sober, self-possessed, and
awestruck, full of repentance and compunction. These are his gifts, forasmuch as
it is also of these things that we are most in need.

Yes, for a grievous conflict is at hand, and against the powers unseen is our
wrestling, against the spiritual wickedness our fight, against principalities,
against powers our warfare. And it is well for us, if when we are earnest and
sober and thoroughly awakened, we can be able to sustain that savage phalanx.
But if we are laughing and sporting, and always taking things easily, even
before the conflict, we shall be overthrown by our own remissness.

It becometh not us, then, to be continually laughing, and to be dissolute and
luxurious. But it belongs to those upon the stage, the harlot women, the men
that are trimmed for this intent, parasites and flatterers, not them that are
called unto heaven, not them that are enrolled into the city above, not them
that bear spiritual arms, but them that are enlisted on the devil's side. For it
is he, yea, it is he, that even made the thing an art, that he might weaken
Christ's soldiers and soften the nerves of their zeal.

For this cause he also built theatres in the cities, and having trained those
buffoons by their pernicious influence, he causes that kind of pestilence to
light upon the whole city, persuading men to follow those things which Paul bade
us flee, foolish talking and jesting. And what is yet more grievous than these
things is the subject of the laughter. For when they that act those absurd
things utter any word of blasphemy or filthiness, then many among the more
thoughtless laugh and are pleased, applauding in them what they ought to stone
them for, and drawing down on their own heads by this amusement the furnace of
fire.

For they who praise the utterers of such words, it is these above all who induce
men so to speak, wherefore they must be more justly accountable for the penalty
allotted to these things. For were there no one to be a spectator in such cases,
neither would there be one to act. But when they see you forsaking your
workshops and your crafts and your income from these, and in short everything,
for the sake of continuing there, they derive hence a greater forwardness and
exert a greater diligence about these things.

In this I say, not freeing them from reproof, but that ye may learn that it is
you chiefly who supply the principle and root of such lawlessness. Ye who
consume your whole day on these matters, and profanely exhibit the sacred things
of marriage, and make an open mock of the great mystery. For not even he who
acts these things is so much the offender, as thou art before him.

Thou who biddest him make play on these things, or rather who not only biddest
him, but art even zealous about it, taking delight in laughing, in praising what
is done, and in every way gaining strength for such workshops of the devil. Tell
me, then, with what eyes wilt thou after this look upon thy wife at home, having
seen her insulted there? Or how dost thou not blush being put in mind of the
partner of thy home, when thou seest nature herself put to an open shame? Nay,
tell me not that what is done is acting, for this acting hath made many
adulterers, and subverted many families. And it is for this most especially that
I grieve, that what is done doth not so much as seem evil, but there is even
applause and clamor, and much laughter, at commission of so foul adultery.

What sayest thou, that what is done is acting? Why, for this selfsame reason
they must be worthy of ten thousand deaths. That what things all laws command
men to flee, they have taken pains to imitate. For if the thing itself be bad,
the imitation thereof also is bad.

And I do not yet say how many adulterers they make who act these scenes of
adultery. How they render the spectators of such things bold and shameless, for
nothing is more full of whoredom and boldness than an eye that endures to look
at such things. And thou in a market-place wouldst not choose to see a woman
stripped naked, or rather not even in a house, but call as such a thing an
outrage? And goest thou up into the theatre to insult the common nature of men
and women, and disgrace thine own eyes? For say not this, that she that is
stripped is an harlot, but that the nature is the same, and they are bodies
alike, both that of the harlot and that of the free woman.

For if this be nothing amiss, what is the cause that if thou wert to see this
done in a market-place, thou wouldst both hasten away thyself, and drive thence
her who was behaving herself unseemly? Or is it that when we are apart, then
such a thing is outrageous, but when we are assembled and all sitting together,
it is no longer equally shameful? Nay, this is absurdity and a disgrace, and
words of the utmost madness, and it were better to besmear the eyes all over
with mud and mire, than to be a spectator of such a transgression. For surely
mire is not so much an hurt to an eye, as an unchaste sight, and the spectacle
of a woman stripped naked. Hear for example what it was that caused nakedness at
the beginning, and read the occasion of such disgrace.

What then did cause nakedness? Our disobedience and the devil's counsel. Thus
from the first, even from the very beginning, this was his contrivance. Yet they
were at least ashamed when they were naked, but ye take pride in it, having,
according to that saying of the apostle, your glory in your shame.

How then will thy wife thenceforward look upon thee, when thou art returned from
such wickedness? How receive thee, how speak to thee, after thou hast so
publicly put to shame the common nature of women, and art made by such a sight
the harlot's captive and slave? Now if ye grieve at hearing these things, I
thank you much. For who is he that maketh me glad, but he which is made sorry by
me? Do not then ever cease to grieve and be vexed for them, for the sorrow that
comes of such things will be to you a beginning of a change for the better. For
this cause I also have made my language the stronger, that by cutting deeper I
might free you from the venom of them that intoxicate you, that I might bring
you back to a pure health of soul, which God grant we may all enjoy by all
means, and attain unto the rewards laid up for these good deeds, by the grace
and love towards men of our Lord Jesus Christ, to whom be glory and dominion for
ever and ever.

Amen. End of Homily 6 © Osho International Foundation www.osho.com


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  CHAPTER 7: 7: MT 2:4-10 - THE STAR AND THE MAGI CONTINUED 
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HOMILIES VII. MATTHEW II. IV-X And when he had gathered all the chief priests
and scribes of the people together, he demanded of them where Christ should be
born, and they said unto him, In Bethlehem of Judea.

Seest thou how all things are done to convict the Jews? How, as long as he was
out of their sight, the envy had not yet laid hold of them, and they rehearsed
the testimonies of him with truth. But when they saw the glory that arose from
the miracles, a grudging spirit possessed them, and thenceforth they betrayed
the truth. However, the truth was exalted by all things, and strength was the
more gathered for it even by its enemies.

See, for example, in this very case, how wonderful and beyond expectation are
the results secretly provided for. For both the barbarians and the Jews do the
same time alike learn something more of one another, and teach one another. Thus
the Jews, for their part, heard from the wise men, that a star also had
proclaimed him in the land of the Persians.

And the wise men in their turn were informed by the Jews, that this man, whom
the star proclaimed, profits also had made known from a long time of old. And
the ground of their inquiry was made to both an occasion of setting forth
clearer and more perfect instruction. And the enemies of the truth are compelled
even against their will to read the writings in favor of the truth, and to
interpret the prophecy, although not all of it.

For having spoken of Bethlehem, and how that out of it he shall come that should
rule Israel, they proceed not afterwards to add what follows, out of flattery to
the king. And what was this? That his goings forth are from of old, from
everlasting. But why, one may say, if he was to come from thence, did he live in
Nazareth after the birth, and obscure the prophecy? Nay, he did not obscure it,
but unfolded it the more.

For the fact, that while his mother had her constant residence in the one place,
he was born in the other, shows the thing to have been done by a divine
dispensation. And for this cause, let me add, neither did he remove from thence
straightway after his birth, but abode forty days, giving opportunity to them
that were disposed to be inquisitive to examine all things accurately. Because
there were in truth many things to move them to such an inquiry, at least if
they had been disposed to give heed to them.

Thus at the coming of the wise men the whole city was in a flutter, and together
with the city the king, and the prophet was brought forward, and a court of high
authority was summoned, and many other things, too, were done there, all which
Luke relates minutely. Such were what concerns Anna, and Simeon, and Zacharias,
and the angels, and the shepherds, all which things were to the attentive
sufficient to give hints for ascertaining what had taken place. For if the wise
men who came from Persia were not ignorant of the place, much more might they,
whose abode it was, acquaint themselves with these things.

He manifested himself then from the beginning by many miracles. But when they
would not see, he hid himself for a while, to be again revealed from another
more glorious beginning. For it was no longer the wise men nor the star, but the
Father from above that proclaimed him at the streams of Jordan.

And the Spirit likewise came upon him, guiding that voice to the head of him
just baptized. And John, with all plainness of speech, cried out everywhere in
Judea, till inhabited and waste country alike were filled with that kind of
doctrine, and the witness too of the miracles, and earth, and sea, and the whole
creation, uttered in his behalf a distinct voice. But at the time of the birth
just so many things happened as were fitted quietly to mark out him that was
come.

Thus in order that the Jews might not say, We know not when he was born, nor
whereabouts, both all these events in which the wise men were concerned were
brought about by God's providence, and the rest of the things which we have
mentioned, so that they would have no excuse to plead, for not having inquired
into that which had come to pass. But mark also the exactness of the prophecy,
for it does not say, He will abide in Bethlehem, but He will come out thence, so
that this too is a subject of prophecy, his being simply born there. Some of
them, however, being past shame, say that these things were spoken of
Zerubbabel.

But how can they be right? For surely his goings forth were not from of old,
from everlasting. And how can that suit him which is said at the beginning, Out
of thee shall he come forth? Zerubbabel not having been born in Judea, but in
Babylon, whence also he was called Zerubbabel, because he had his origin there?
And as many as know the Syrians' language know what I say. And together with
what hath been said, all the time, also, since these things, is sufficient to
establish the testimony.

For what saith he? Thou art not the least among the princes of Judah. And he
adds the cause of the preeminence, saying, Out of thee shall he come. But no one
else hath made that place illustrious or eminent, excepting him alone.

For example, since that birth, men come from the ends of the earth to see the
manger, and the sight of the shed. And this the prophet foretold aloud from the
first, saying, Thou art not the least among the princes of Judah, that is, among
the heads of tribes. By which expression he comprehended even Jerusalem.

But not even so have they given heed, although the advantage passes on to
themselves. Yea, and because of this the prophets at the beginning discoursed
nowhere so much of his dignity, as touching the benefit which accrued to them by
him. For so, when the virgin was bearing the child, he saith, Thou shalt call
his name Jesus.

And he gives the reason, saying, For he shall save his people from their sins.
And the wise men too said not, Where is the Son of God? But, He that is born
King of the Jews. And here again it is not affirmed, Out of thee shall come
forth the Son of God, but a governor, that shall feed my people Israel.

For it was needful to converse with them at first, setting out in a tone a very
exceeding condescension, lest they should be offended, and to preach what
related to their salvation in particular, that hereby they might be the rather
won over. At any rate, all the testimonies that are first cited, for which it
was the season immediately at the time of the birth, say nothing great nor lofty
concerning him, nor such as those subsequent to the manifestation of the
miracles, for these discourse more distinctly concerning his dignity. For
instance, when after many miracles children were singing hymns unto him, here
would saith the prophet, Out of the mouth of babes and sucklings thou hast
perfected praise.

And again, I will consider the heavens, the works of thy fingers, which
signifies him to be maker of the universe. And the testimony too, which was
produced after the ascension, manifest his equality with the Father, thus
saying, The Lord said unto my Lord, Sit thou on my right hand. And Isaiah too
saith, He that riseth up to rule over the Gentiles, in him shall the Gentiles
trust.

But how saith he that Bethlehem is not the least among the princes of Judah? For
not in Palestine alone, but in the whole world, the village hath become
conspicuous. Why, so far he was speaking to Jews. Wherefore also he added, He
shall feed my people Israel.

And yet he fed the whole world. But as I have said, he is fain not to offend as
yet, by revealing what he hath to say touching the Gentiles. But how was it, one
may say, that he did not feed the Jewish people? I answer, First, this too is
accomplished.

For by the term Israel in this place, he figuratively meant such as believed on
him from among the Jews. And Paul interpreting this saith, For they are not all
Israel, which are of Israel. But as many as have been born by faith and promise.

And if he did not feed them all, this is their own fault and blame. For when
they ought to have worshipped with the wise men, and have glorified God, that
such a time was come, doing away all their sins. For not a word was spoken to
them of judgment set, or of accounts to be given, but of a mild and meek
shepherd.

They for their part do just the contrary, and are troubled, and make
disturbance, and go on continually framing plots without end. Then Herod, when
he had privily called the wise men, inquired of them diligently, what time the
star appeared. Attempting to slay that which was born, an act of extreme idiocy,
not of madness only, since what had been said and done was enough to have
withholden him from any such attempt.

For those occurrences were not after the manner of man. A star, I mean, calling
the wise men from on high, and barbarians making so long a pilgrimage, to
worship him that lay in swaddling clothes and a manger, and prophets too from of
old, proclaiming beforehand all this. These and all the rest were more than
human events, but nevertheless none of these things restrained him.

For such a thing is wickedness, it falls foul of itself, and is ever attempting
impossibility s, and mark his utter folly. If on the one hand he believed the
prophecy, and accounted it to be unchangeable, it was quite clear that he was
attempting impossibility s. If again he disbelieved, and did not expect that
those sayings would come to pass, he need not have been in fear and alarm, nor
have formed any plot on that behalf, so that in either way his craft was
superfluous. And this, too, came of the utmost folly, to think that the wise men
would make more account of him than of the child that was born, for the sake of
which they had come so long a journey.

For if, before they saw, they were so inflamed with longing for him, after they
had seen with their eyes, and been confirmed by the prophecy, how hoped he to
persuade them to betray the young child to him? Nevertheless, many as were the
reasons to withhold him, he made the attempt, and having privily called the wise
men, he inquired of them. Because he thought that Jews would be concerned in
favor of the child, and he never could expect that they would fall away into
such madness as to be willing to give up to his enemies their protector and
savior, and him who was come for the deliverance of their nation. On account of
this he both calls them privily, and seeks the time not of the child, but of the
star, thereby marking out the object of his chase, so as to include far more
than it.

For the star, I think, must have appeared a long time before. It was a long time
which the wise men had to spend on their journey, in order, therefore, that they
might present themselves just after his birth, it being meet for him to be
worshipped in his very swaddling clothes, that the marvelous and strange nature
of the thing might appear. The star, a long time before, makes itself visible.

Whereas, if at the moment of his birth in Palestine, and not before, it had been
seen by them in the east, they, consuming a long time in their journey, would
not have seen him in swaddling clothes on their arrival. As to his slaying the
children from two years old and under, let us not marvel. For his wrath and
dread, for the sake of a fuller security, added very much to the time, so that
not one might escape.

Having therefore called them, he saith, Go and search diligently for the young
child, and when ye have found him, bring me word again, that I may come and
worship him also. Seest thou his extreme folly? Why, if thou sayest these things
in sincerity, wherefore dost thou inquire privily? But if intending to plot
against him, how is it thou dost not perceive that from the fact of their being
asked secretly the wise men will be able to perceive thy craft? But, as I have
already said, a soul taken captive by any wickedness becomes more utterly
senseless than anything. And he said not, Go and learn concerning the king, but
concerning the young child, for he could not even endure to call him by the name
of his dominion.

But the wise men perceiving nothing of this, by reason of their exceeding
reverence, for they never could have expected that he could have gone on to so
great wickedness, and would have attempted to form plots against the
dispensation so marvellous. And they depart suspecting none of these things, but
from what was in themselves auguring all that would be in the rest of mankind.
And lo, the star, which they saw in the east, went before them.

For therefore only was it hidden, that having lost their guide, they might come
to be obliged to make inquiry of the Jews, and so the matter might be made
evident to all. Since after they have made inquiries, and have had as enemies
for informants, it appears to them again. And mark how excellent was the order!
How in the first place after the star the people of the Jews receives them, and
the king, and these bring in the prophecy to explain what it appeared! How next,
after the prophet, an angel again took them up and taught them all things! But
for a time they journeyed from Jerusalem to Bethlehem by the guidance of the
star, the star again journeying with them from that place also.

That hence, too, thou mightest learn, that this was not one of the ordinary
stars, for there is not so much as one star that hath this nature. And it not
merely moved, but went before them, drawing and guiding them on in midday. But
what need of this star any more, one may ask, when the place was ascertained? In
order that the child also might be seen.

For there was not anything to make him manifest, since the house was not
conspicuous, neither was his mother glorious or distinguished. There was need
then of the star, to set them by the place. Wherefore it reappears on their
coming out of Jerusalem, and stays not before it hath reached the manger.

And marvel was linked on to marvel, for both were strange things, as well the
magi worshipping, as the star going before them, and enough to attract even such
as were made all of stone. For if the wise men had said they had heard prophets
say these things, or that angels had discoursed with them in private, they might
have been disbelieved. But now, when the vision of the star appeared on high,
even they that were exceeding shameless had their mouth stopped.

Moreover, the star, when it stood over the young child, stayed its course again,
which thing itself also was of a greater power than belongs to a star, now to
hide itself, now to appear, and having appeared, to stand still. Hence they too
received an increase of faith. For this cause they rejoiced also, that they had
found what they were seeking, that they had proved messengers of truth, that not
without fruit had they come so great a journey.

So great a longing, so to speak, had they for Christ. For first it came and
stood over his very head, showing that what is born is divine. Next, standing
there, it leads them to worship him, being not simply barbarians, but the wiser
sort amongst them.

Seest thou with how great fitness the star appeared? Why? Because even after the
prophecy, and after the interpretation of the chief priest and scribes, they
still had their minds turned towards it. Shame upon Marcian! Shame upon Paul of
Samosata, for refusing to see what those wise men saw. The forefathers of the
church! For I am not ashamed so to call them.

Let Marcian be ashamed, beholding God worshipped in the flesh. Let Paul be
ashamed, beholding him worshipped as not being merely a man. As to his being in
the flesh, that first is signified by the swaddling clothes in the manger.

As to their not worshipping him as a mere man, they declare it, by offering him,
at that unripe age, such gifts as were made to be offered to God. And together
with them let the Jews also be ashamed, seeing themselves anticipated by
barbarians and magi, whilst they submit not so much as to come after them. For
indeed what happened then was a type of the things to come, and from the very
beginning it was shown that the Gentiles would anticipate their nation.

But how was it, one may ask, that not at the beginning but afterwards he said,
Go ye and make disciples of all nations. Because the occurrence was a type, as I
said, of the future, and a sort of declaration of it beforehand. For the natural
order was that Jews should come unto him first, but forasmuch as they of their
own choice gave up their proper benefit, the order of things was inverted.

Since not even in this instance should the wise men have come before the Jews,
nor should persons from so great a distance have anticipated those who were
settled about the very city, nor should those who had heard nothing have
prevented them that were nurtured in so many prophecies. But because they were
exceedingly ignorant of their own blessings, those from Persia anticipate those
at Jerusalem. And this indeed is what Paul also saith.

It was necessary that the word of the Lord should first have been spoken to you.
But seeing ye have judged yourselves unworthy, lo, we turn to the Gentiles. For
even though before they did not obey, at any rate when they heard it from the
wise men, they ought to have made all haste, but they would not.

Therefore, while those are slumbering, these run before. Let us then also follow
the Magi. Let us separate ourselves from our barbarian customs, and make our
distance therefrom great, that we may see Christ, since they too, had they not
been far from their own country, would have missed seeing him.

Let us depart from the things of earth. For so the wise men, while they were in
Persia, saw but the star, but after they had departed from Persia, they beheld
the sun of righteousness. Or rather, they would not have seen so much as the
star, unless they had readily risen up from thence.

Let us then also rise up. Though all men be troubled, let us run to the house of
the young child. Though kings, though nations, though tyrants, interrupt this
our path, let not our desire pass away.

For so shall we thoroughly repel all the dangers that beset us. Since these too,
except they had seen the young child, would not have escaped their danger from
the king. Before seeing the young child, fears and dangers and troubles pressed
upon them from every side.

But after the adoration, it is calm and security, and no longer a star, but an
angel receives them, having become priests from the act of adoration, for we see
that they offer gifts also. Do thou therefore likewise leave the Jewish people,
the troubled city, the bloodthirsty tyrant, the pomp of the world, and hasten to
Bethlehem? Where is the house of the spiritual bread? For though thou be a
shepherd, and come hither, thou wilt behold the young child in an inn. Though
thou be a king, and approach not here, thy purple robe will profit thee nothing.

Though thou be one of the wise men, this will be no hindrance to thee. Only let
thy coming be to honor and adore, not to spurn the Son of God. Only do this with
trembling and joy, for it is possible for both of these to concur in one.

But take heed that thou be not like Herod, and say, That I may come and worship
him, and when thou art come, be minded to slay him. For him do they resemble,
who partake of the mysteries unworthily, it being said, that such a one shall be
guilty of the body and blood of the Lord. Yes, for they have in themselves the
tyrant who was grieved at Christ's kingdom, him that is more wicked than Herod
of old, even Mammon.

For he would fain have the dominion, and sends them that are his own to worship
in appearance, but slaying while they worship. Let us fear then, lest at any
time, while we have the appearance of suppliants and worshippers, we should
indeed show forth the contrary. And let us cast everything out of our hands when
we are to worship.

Though it be gold that we have, let us offer it unto him and not bury it. For if
those barbarians then offered it for honor, what will become of thee, not giving
even to him that hath need? If those men journeyed so far to see him newly born,
what sort of excuse wilt thou have, not going out of thy way one alley's length,
that thou mayest visit him sick or in bonds? And yet when they are sick or in
bonds, even our enemies have our pity. Thine is denied even to thy benefactor
and Lord.

And they offered gold, thou hardly givest bread. They saw the star, and were
glad. Thou, seeing Christ himself a stranger and naked, art not moved.

For which of you, for Christ's sake, hath made so long a pilgrimage? You have
received countless benefits as these barbarians, or rather these wiser than the
wisest philosophers. And why say I so long a journey? Nay, many of our women are
so delicate, that they go not over so much as one crossing of the streets to
behold him on the spiritual manger, unless they can have mules to draw them. And
others being able to walk, yet prefer to their attendance here, some a crowd of
worldly business, some the theatres.

Whereas the barbarians accomplish so great a journey for his sake, before seeing
him. Thou not even after thou hast seen him dost emulate them, but forsakest him
after seeing him, and runnest to see the stage-player. For I touch again on the
same subjects, as I did also of late.

And seeing Christ lying in the manger, thou leavest him, that thou mayest see
women on the stage. What thunderbolts do not these things deserve? For tell me,
if any one were to lead thee into a palace, and show thee the king on his
throne, wouldst thou indeed choose to see the theatre instead of those things?
And yet even in the palace there is nothing to gain. But here a spiritual well
of fire gushes up out of this table.

And thou leavest this, and runnest down to the theatre, to see women swimming,
and nature put to open dishonour, leaving Christ sitting by the well? Yes, for
now, as of old, he sits down by the well, not discoursing to a Samaritan woman,
but to a whole city, or perchance now too with a Samaritan woman only. For
neither now is any one with him, but some with their bodies only, and some not
even with these. But nevertheless he retires not, but remains, and asks of us to
drink, not water, but holiness, for his holy things he gives unto the holy.

For it is not water that he gives us from this fountain, but living blood, and
it is indeed a symbol of death, but it is become the cause of life. But thou,
leaving the fountain of blood, the awful cup, goest thy way unto the fountain of
the devil, to see a harlot swim, and to suffer shipwreck of the soul. For that
water is a sea of lasciviousness, not drowning bodies, but working shipwreck of
souls.

And whereas she swims with naked body, thou beholding, art sunk into the deep of
lasciviousness. For such is the devil's net. It sinks not them that go down into
the water itself, but them that sit above more than such as wallow therein.

And it chokes them more grievously than Pharaoh, who was of old sunk in the sea
with his horses and his chariots. And if souls could but be seen, I could show
you many floating on these waters, like the bodies of the Egyptians at that
time. But what is still more grievous is this, that they even call such utter
destruction a delight, and they term the sea of perdition a channel for a
pleasure voyage.

Yet surely one might easier pass over in safety the Aegean or the Tuscan sea
than this spectacle. For in the first place, though a whole night the devil
preoccupies their souls with the expectation of it, then, having shown them the
expected object, he binds them at once and makes them captives. For think not,
because thou hast not been joined unto the harlot, thou art clean from the sin.

For in the purpose of thine heart thou hast done it all. Since if thou be taken
by lust, thou hast kindled the flame up higher. If thou feel nothing at what
thou seest, thou disservest a heavier charge for being a scandal to others, by
encouraging them in these spectacles, and for polluting thine own eyesight, and
together with thine eyesight thy soul.

However, not merely to find fault, come let us devise a mode of correction too.
What, then, will the mode be? I would commit you to your own wives, and I would
that they may instruct you. It is true, according to Paul's law, you ought to be
the teachers.

But since that order is reversed by sin, and the body has come to be above, and
the head beneath, let us even take this way. But if thou art ashamed to have a
woman for thy teacher, fly from sin, and thou wilt quickly be able to mount up
on the throne which God hath given thee. Since so long as thou sinnest the
Scripture sends thee not to a woman only, but even to things irrational, and
those of the viler sort, yea, it is not a shame to send thee who art honoured
with reason, as a disciple to the end.

Plainly this is no charge against the Scripture, but against them that so betray
their own nobility of race. This then we will do likewise, and for the present
we will commit thee to thy wife. But if thou despise her, we will send thee away
to the school of the very brutes, and will point out to thee how many birds,
fishes, four-footed beasts, and creeping things are found more honourable and
chaster than thou.

If now thou art ashamed, and dost blush at the comparison, mount up to thine own
nobility, and fly the sea of hell, and the flood of fire, I mean the pool in the
theatre. For this pool introduces to that sea, and kindles that abyss of flame.
Since if he that looketh on a woman to lust after her hath already committed
adultery, he who is forced even to see her naked, how doth he not become ten
thousandfold a captive? The flood in the days of Noah did not so utterly destroy
the race of men as these swimming women drown all that are there with great
disgrace.

For as to that rain, though it wrought indeed a death of the body, yet did it
repress the wickedness of the soul. But this hath the contrary effect. While the
bodies remain, it destroys the soul.

And ye, when there is a question of precedence, claim to take place of the whole
world, forasmuch as our city first crowned itself with the name of Christian.
But in the competition of chastity, ye are not ashamed to be behind the rudest
cities. Well, saith one, and what dost thou require us to do? To occupy the
mountains and become monks? Why, it is this which makes me sigh, that ye think
them alone to be properly concerned with decency and chastity.

And yet assuredly Christ made his laws common to all. Thus when he saith, If any
one look on a woman to lust after her, he speaks not to the solitary, but to him
also that hath a wife, since in fact that mount was at the same time filled with
all kinds of persons of that description. Form then in thy mind an image of that
amphitheater, and hate thou this which is the devil's.

Neither do thou condemn the severity of my speech, for I neither forbid to
marry, nor hinder thy taking pleasure, but I would have this be done in
chastity, not with shame and reproach and the imputations with that end. I do
not make it a law that you are to occupy the mountains and the deserts, but to
be good and considerate and chaste, dwelling in the midst of the city. For in
fact all our laws are common to the monks also, except marriage.

Yea, rather, even with respect to this, Paul commands us to put ourselves
altogether on a level with them, saying, For the fashion of this world passeth
away, that they that have wives be as though they had none. Wherefore, so he
speaks, I do not bid you take possession of the summits of the mountains. It is
true I could wish it, since the cities imitate the things that were done in
Sodom.

Nevertheless I do not enforce this. Abide, having house and children and wife.
Only do not insult thy wife, nor put thy children to shame, neither bring into
thine house the infection from the theatre.

Hearest thou not Paul saying, The husband hath not power of his own body, but
the wife, and setting down laws common to both? But thou, if thy wife be
continually thrusting herself into a public assembly, art severe in blaming her.
But thyself, spending whole days on public shows, thou dost not account worthy
of blame. Yea, touching thy wife's modesty, thou art so strict as even to go
beyond necessity or measure, and not to allow her so much as indispensable
absences.

But to thyself thou deemest all things lawful. Yet Paul allows thee not, who
gives the wife likewise the same authority, for thus he speaks, Let the husband
render unto his wife due honour. What sort of honour, then, is this, when thou
insultest her in the chiefest things, and givest up her body to harlots? For thy
body is hers.

When thou bringest tumults and wars into thine house, when thou doest in the
marketplace such things, as being related by thyself to thy wife at home,
overwhelm her with shame, and put to shame also thy daughter if present, and
more than them, surely, thyself. For thou must necessarily either be silent, or
behave thyself so unseemly, that it would be just for thy very servants to be
scourged for it. What plea, then, wilt thou have, I pray thee, beholding, as
thou dost, with great eagerness, things which even to name is disgraceful,
preferring to all sights these, which even to recount is intolerable? Now, then,
for a season, in order not to be too burdensome, I will here bring my discourse
to an end.

But if ye continue in the same courses, I will make the knife sharper and the
cut deeper. And I will not cease till I have scattered the theatre of the devil,
and so purified the assembly of the church. For in this way we shall both be
delivered from the present disgrace, and shall reap the fruit of the life to
come, by the grace and love towards men of our Lord Jesus Christ, to whom be
glory and might for ever and ever.

Amen.


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  CHAPTER 8: 8: MT 2:11-15 - THE FLIGHT INTO EGYPT
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HOMILY VIII. MATTHEW II. XI-XV.

And when they were come into the house, they saw the young child with Mary his
mother. How, then, saith Luke, that he was lying in the manger? Because at the
birth indeed she presently laid him there, for as was not unlikely, in that
large assemblage for the taxing, they could buy no house, which Luke also
signifies by saying, Because there was no room, she laid him there. But
afterwards she took him up and held him on her knees.

For no sooner was she arrived at Bethlehem than she brought her pangs to an end,
that thou mayest thence also learn the whole dispensation, and that these things
were not done at random or by chance, but that they all were in course of
accomplishment, according to some divine foreknowledge and prophetic order. But
what was it that induced them to worship? For neither was the virgin
conspicuous, nor the house distinguished, nor was any other of the things which
they saw apt to amaze or attract them. Yet they not only worship, but also open
their treasures, and offer gifts, and gifts not as to a man, but as to God.

For the frankincense and the myrrh were a symbol of this. What then was their
inducement? That which wrought upon them to set out from home and to come so
long a journey. And this was both the star and the illumination wrought of God
in their mind, guiding them by little and little to the more perfect knowledge.

For surely, had it not been so, all that was in sight being ordinary, they would
not have shown so great honour. Therefore none of the outward circumstances was
great in that instance, but it was a manger, and a shed, and a mother in poor
estate, to set before thine eyes, naked and bare, those wise men's love of
wisdom, and to prove to thee that not as mere man they approached him, but as
God and benefactor. Wherefore neither were they offended by aught of what they
saw outwardly, but even worshipped and brought gifts, gifts not only free from
Judaical grossness, and that they sacrificed not sheep and calves, but also
coming nigh to the self-devotion of the church, for it was knowledge and
obedience and love that they offered unto him.

And being warned of God in a dream that they should not return unto Herod, they
departed into their own country in another way. See from this also their faith,
how they were not offended, but are docile and considerate. Neither are they
troubled, nor reason with themselves, saying, And yet, if this child be great,
and hath any might, what need of flight, and of clandestine retreat? And
wherefore can it be, that when we have come openly and with boldness, and have
stood against so greeted people, and against a king's madness, the angel sends
us out of the city as runaways and fugitives? But none of these things did they
either say or think, for this most especially belongs to faith, not to seek an
account of what is enjoined, but merely to obey the commandments laid upon us.

And when they were departed, behold, an angel appeareth to Joseph in a dream,
saying, Arise, and take the young child and his mother, and flee into Egypt.
There is something here worth inquiring into, both touching the magi and
touching the child. For if even they were not troubled, but received all with
faith, it is worthy of examination on our part, why they and the young child are
not preserved, continuing there, but they as fugitives go into Persia, he with
his mother into Egypt.

But what? Should he have fallen into the hands of Herod, and having fallen, not
have been cut off? Nay, he would not have been thought to have taken flesh upon
him. The greatness of the economy would not have been believed. For if, while
these things are taking place, and many circumstances are being ordered
mysteriously after the manner of men, some have dared to say that his assumption
of our flesh is a fable, in what degree of impiety would they not have been
wrecked, had he done all in a manner becoming his godhead, and according to his
own power? As to the wise men, he sends them off quickly, at once both
commissioning them as teachers to the land of the Persians, and at the same time
intercepting the madness of the king, that he might learn that he was attempting
things impossible, and might quench his wrath, and desist from this his vain
labor.

For not alone openly to subdue his enemies, but also to deceive them with ease,
is worthy of his power. Thus, for example, he deceived the Egyptians also in the
case of the Jews, and having power to transfer their wealth openly into the
hands of the Hebrews, he bids them do this secretly and with craft, and this
surely, not less than the other miracles, made him an object of terror to his
enemies. At least, they of Ascalon, and all the rest, when they had taken the
ark, and being smitten, did after that devise their countrymen not to fight, nor
to set themselves against him, with the other miracles brought this also
forward, saying, Wherefore harden ye your hearts, as Egypt and Pharaoh hardened?
When he had mocked them, did he not after that send forth his people, and they
departed? Now this they said, as accounting this fresh, one not inferior to
those other signs that had been done openly, towards the demonstration of his
power and of his greatness, and the like ensued on this occasion too, a thing
sufficient to astonish the tyrant.

For consider what it was natural for Herod to feel, and how his very breath
would be stopped, deceived as he was by the wise men, and thus laughed to scorn.
For what, if he did not become better? It is not his fault, who marvelously
ordered all this, but it is the excess of Herod's madness, not yielding even to
those things which had virtue to have persuaded him, and deterred him from his
wickedness, but going on still further, to receive a yet sharper punishment for
folly so great. But wherefore, it may be said, is the young child sent into
Egypt? In the first place, the evangelist himself hath mentioned the cause,
saying, That it might be fulfilled, Out of Egypt have I called my son.

And at the same time beginnings of fair hopes were thenceforth proclaimed before
to the world. That is, since Babylon and Egypt, most in the whole earth, were
burnt up with the flame of ungodliness, he, signifying from the first that he
means to correct and amend both, and inducing men hereby to expect his bounties
in regard of the whole world likewise, sent to the one the wise men, the other
he himself visited with his mother. And besides what I have said, there is
another lesson also, which we are hereby taught, tending not slightly to true
self-command in us.

Of what kind then is it? To look from the beginning for temptations and plots.
See, for instance, how this was the case even at once from his swaddling
clothes. Thus you see at his birth, first a tyrant raging, then flourishing, and
light ensuing, and departure beyond the border, and for no crime his mother is
exiled into the land of the barbarians.

That thou, hearing these things, supposing thee thought worthy to minister to
any spiritual matter, and then to see thyself suffering incurable ills and
enduring countless dangers, shouldst not be greatly troubled nor say, What can
this be? Yet surely I ought to be crowned and celebrated, and be glorious and
illustrious, for fulfilling the Lord's commandment. But that having this example
thou mightest bear all things nobly, knowing that this especially is the order
of all things spiritual, to have everywhere temptations in the same lot with
them. See at least how this is the case not only with regard to the mother of
the young child, but also of those barbarians, since they for their part retire
secretly in the condition of fugitives, and she again, who had never passed over
the threshold of her house, is commanded to undergo so long a journey of
affliction on account of this wonderful birth and her spiritual travail.

And behold a wonder again! Palestine plots, and Egypt receives and preserves him
that is the object of the plots. For, as it appears, not only in the instance of
the sons of the patriarch did types take place, but also in our Lord's own case.
In many instances, we are sure, his doings at that time were prophetic
declarations of what was to happen afterwards, as for example in the matter of
the ass and the colt.

Now the angel, having thus appeared, talks not with Mary, but with Joseph. And
what saith he? Arise, and take the young child and his mother. Here he saith not
any more, Thy wife, but his mother.

For after that the birth had taken place, and the suspicion was done away, and
the husband appeased, thenceforward the angel talks openly, calling neither
child nor wife his. But take the young child and his mother, and flee into
Egypt. And he mentions the cause of the flight.

For Herod, saith he, will seek the young child's life. Joseph, when he had heard
these things, was not offended, neither did he say, The thing is hard to
understand. Didst thou not say just now, that he should save his people? And now
he saves not even himself? But we must fly, and go far from home, and be a long
time away.

The facts are contrary to the promise. Nay, none of these things doth he say.
For the man was faithful.

Neither is he curious about the time of his return, in this though the angel had
put it indefinitely thus, Be thou there until I tell thee. But nevertheless, not
even at this did he shudder, but submits and obeys, undergoing all the trials
with joy. And this because God, who is full of love to man, did with these
hardships mingle things pleasant also, which indeed is his way with regard to
all the saints, making neither their dangers nor their refreshment continual,
but weaving the life of all righteous men, out of both the one and the other.

This very thing he did here also. For consider, Joseph saw the virgin with
child. This cast him into agitation and the utmost trouble, for he was
suspecting the damsel of adultery.

But straightway the angel was at hand to do away his suspicion and remove his
fears, and seeing the young child born he reaped the greatest joy. Again this
joy no trifling danger succeeds, the city being troubled, and the king in his
madness seeking after him that was born. But this trouble was again succeeded by
another joy, the star and the adoration of the wise men.

Again, after this pleasure, fear and danger. For Herod, saith he, is seeking the
young child's life, and he must neath fly and withdraw himself as any mortal
might, the working of miracles not being seasonable as yet. For if from his
earliest infancy he had shown forth wonders, he would not have been accounted a
man.

Because of this, let me add, neither is a temple framed at once, but a regular
conception takes place, and a time of nine months, and pangs, and a delivery,
and giving suck, and silence for so long a space, and he awaits the age proper
to manhood, that by all means acceptance might be won for the mystery of his
economy. But wherefore then, one may say, were even these signs wrought at the
beginning? For his mother's sake, for the sake of Joseph and Simeon, who was
presently to depart, for the sake of the shepherds and of the wise men, for the
sake of the Jews, since they, had they been willing to mind diligently what was
taking place, would from this event also have reaped no small advantage in
regard of what was to come. But if the prophets do not mention what relates to
the wise men, be not troubled, for they neither foretold all things, nor were
they silent touching all.

For as without any warning to see those things coming to pass, would naturally
occasion much astonishment and trouble. So also to have been informed of all,
would dispose the hearer to sleep, and would have left nothing for the
evangelist to add. And if the Jews should raise a question touching the
prophecy, and say, that the words, Out of Egypt have I called my son, were
uttered concerning themselves, we would tell them, This is a law of prophecy,
that in many cases much that is spoken of one set of persons is fulfilled in
another.

Of which kind is that which is said touching Simeon and Levi? I will divide
them, saith he, in Jacob, and scatter them in Israel. And yet not in themselves
did this come to pass, but in their descendants. And Noah saying again about
Canaan, came to pass in the Gibeonites, Canaan's descendants.

In that concerning Jacob one may see to have so come to pass. For those
blessings which say, Be Lord over thy brother, and let thy father's sons worship
thee, had no accomplishment in himself. How could they, he being in fear and
trembling, and worshipping his brother over and over again? But in his offspring
they had.

The very same may be said in this case also. For which may be called the truer
son of God, he that worships a calf, and is joined to Baalpeor, and sacrifices
his sons to devils? Or he that is a son by nature, and honors him that begat
him? So that, except this man had come, the prophecy would not have received its
due fulfillment. It is worth observing, too, that the evangelist intimates the
same by the phrase that it might be fulfilled, implying that it would not have
been fulfilled unless he had come.

And this makes the virgin also in no common degree glorious and distinguished,
that the very thing which was the whole people's special endowment in the way of
praise, she also might thenceforth have for her own. I mean, that whereas they
were proud of their coming up from Egypt, and used to boast of it, which indeed
the prophet also was hinting at when he said, Have I not brought up the
strangers from Cappadocia, and the Assyrians from the pit? He makes this
preeminence belong to the virgin likewise. Rather, however, both the people and
the patriarch, going down thither and coming up thence, were together completing
the type of this his return.

Thus, as they went down to avoid death by famine, so he death by conspiracy. But
whereas they on their arrival were for the time delivered from the famine, this
man, when he had gone down, sanctified the whole land by setting his foot
thereon. At least it is observable how, in the midst of his humiliations, the
tokens of his Godhead are disclosed.

Thus, first of all, the angel saying, Flee into Egypt, did not promise to
journey with them, either in their descent or return, intimating that they have
a great fellow-traveller, the child that had been born. Such an one is actually
changed all things immediately on his appearing, and wrought so that his enemies
should minister in many ways to this economy. Thus magi and barbarians, leaving
the superstition of their fathers, are come to worship.

Thus Augustus ministers to the birth at Bethlehem by the decree for the taxing.
Egypt receives and preserves him, driven from his home, and plotted against, and
obtains a sort of first impulse towards her union unto him, so that when in
after time she should hear him preached by the apostles, she might have this at
least to glory of, as having received him first. And yet this privilege did
belong unto Palestine alone, but the second proved more fervent than the first.

And now, shouldst thou come unto the desert of Egypt, thou wilt see this desert
become better than any paradise, and ten thousand choirs of angels in human
forms, and nations of martyrs, and companies of virgins, and all the devil's
tyranny put down, while Christ's kingdom shines forth in its brightness. And the
mother of poets, and wise men, and magicians, were but inventions of Saddish old
women. But the real philosophy, and worthy of heaven, is this, which was
declared unto them by the fishermen.

And for this very cause, together with their so great exactness in doctrine,
they exhibit also by their life that extreme seriousness. For when they have
stripped themselves of all that they have, and are crucified to the whole world,
they urge their course on again yet farther, using the labor of their body for
the nourishment of them that be in need. For neither, because they fast and
watch, do they think it meet to be idle by day, but their nights they spend in
the holy hymns and in vigils, and their days in prayers, and at the same time in
laboring with their own hands imitating the zeal of the apostle.

For if he, when the whole world was looking unto him for the sake of nourishing
them that were in need, both occupied a workshop, and practiced a craft, and
being thus employed, did not so much as sleep by night, how much more, say they,
is it meet that we, who have taken up our abode in the wilderness, and have
nothing to do with the turmoils in the cities, should use the leisure of our
quiet for spiritual labors. Let us then be ashamed, all of us, both they that
are rich and they that are poor, when those having nothing at all but a body
only and hands, force their way on, and strive eagerly to find then to supply
for the poor. While we, having endless doors within, touch not even our
superfluities for these objects, what kind of plea shall we have then, I pray
thee, and what sort of excuse? Yet further consider, how of old these Egyptians
were both avaricious and gluttonous, together with their other vices.

For there were the flesh pots which the Jews remember, there the great tyranny
of the belly. Nevertheless, having a willing mind, they changed, and having
caught fire from Christ, they set off at once on their voyage towards heaven.
And though more ardent than the rest of mankind, and more headstrong, both in
anger and in bodily pleasures, they imitate the incorporeal powers in meekness,
and in the rest of that freedom from passions which pertains unto self-denial.

Now if any man hath been in the country, he knows what I say. But if he have
never entered those tabernacles, let him call to mind him who even until now is
in the mouths of all men, him whom after the apostles Egypt brought forth, the
blessed and great Antony. And let him put it to himself.

This man, too, was born in the same country with Pharaoh. Nevertheless he was
not thereby damaged. But both had a divine vision vouchsafed him, and showed
forth such a life as the laws of Christ require.

In this any man shall know perfectly, when he hath read the book that contains
the history of that man's life, in which also he will perceive much prophecy. I
allude to his prediction about those infected with the errors of Arius, and his
statement of the mischief that would arise from them. God even then having shown
them to him, and sketched out before his eyes all that was coming.

A thing which most especially, among the rest, serves to demonstrate the truth,
that no person, belonging to the heresies without, hath such a man to mention.
But not to depend on us for this information, look earnestly into what is
written in that book, and ye will learn all exactly, and thence be instructed in
much self-denial. In this advice I give, that we not merely peruse what is
written there, but that we also emulate it, and make neither place nor education
nor forefather's wickedness an excuse.

For if we will take heed to ourselves, none of these things shall be an
hindrance to us, since even Abraham had an ungodly father, but he inherited not
his wickedness. And Hezekiah ahaz, yet nevertheless he became dear to God. And
Joseph too, when in the midst of Egypt, adorned himself with the crowns of
temperance.

And the three children, no less in the midst of Babylon, and of the palace, when
a table like those at Siberus was set before them, showed the highest
self-denial. And Moses also in Egypt, and Paul in the whole world. But nothing
was to any one of these an hindrance in the race of virtue.

Let us then, bearing in mind all these things, put out of the way these our
superfluous pleas and excuses, and apply ourselves to those toils which the
cause of virtue requires. For thus shall we both attract to ourselves more favor
from God, and persuade Him to assist us in our struggles. And we shall obtain
the eternal blessings, unto which God grant that we may all attain, by the grace
and love towards man of our Lord Jesus Christ, to whom be glory and victory for
ever and ever.

Amen.


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  CHAPTER 9: 9: MT 2:16-23 - THE SLAUGHTER OF THE INNOCENTS 
========================================================================

HOMILY IX. MATTHEW II. XVI-XXIII.

Then Herod, when he saw that he was mocked of the wise men, was exceeding wrath.
Yet, surely, it was a case not for anger, but for fear and awe. He ought to have
perceived that he was attempting impossible things.

But he is not refrained. For when a soul is insensible and incurable, it yields
to none of the medicines given by God. See, for example, this man following up
his former efforts, and adding many murders to one, and hurry down the steep any
whither.

For driven wild by this anger and envy, as by some demon, he takes account of
nothing, but rages even against nature herself. And his anger against the wise
men who had mocked him he vents upon the children that had done no wrong.
Venturing then in Palestine upon a deed akin to the things that had been done in
Egypt.

For he sent forth, it is said, and slew all the children that were in Bethlehem,
and in all the coasts thereof, from two years old and under, according to the
time which he had diligently inquired of the wise men. Here attend to me
carefully, because many things are uttered by many very idly touching these
children, and the course of events is charged with injustice, and some of these
express their perplexity about it in a more moderate way, others with more of
audaciousness and frenzy. In order then that we may free these of their madness,
and those of their perplexity, suffer us to discourse a little upon this topic.

Plainly, then, if this be their charge, that the children were left to be slain,
they should find fault likewise with the slaughter of the soldiers that kept
Peter. For as here, when the young child had fled, other children are massacred
in the place of him who was sought. Even so then, too, Peter having been
delivered from his prison and chains by the angel, one of like name with this
tyrant, and like temper, too, when he had sought him and found him not, slew
instead of him the soldiers that kept him.

But what is this, it may be said, why, this is not a solution, but an
enhancement of our difficulty. I know it, too, and for this intent I bring
forward all such cases, that to all I may adduce one and the same solution. What
then is the solution of these things, or what fair account of them can we give?
That Christ was not the cause of their slaughter, but the king's cruelty, as
indeed neither was Peter to those others but the madness of Herod.

For if he had seen the wall broken through, or the doors overthrown, he might,
perhaps, have had ground to accuse the soldiers that kept the apostle of
neglect. But now, when all things continued in due form, and the doors were
thrown open wide, and the chains fastened to the hands of them that kept him,
for in fact they were bound unto him, he might have inferred from these things,
that is, if he had been strictly doing a judge's office on the matters before
him, that the event was not of human power or craft, but of some divine and
wonder-working power, he might have adored the doer of these things, instead of
waging war with the sentinels. For God had so done all that he did, that so far
from exposing the keepers he was by their means leading the king unto the truth.

But if he proved senseless, what signifies to the skillful physician of souls,
managing all things to do good, the insubordination of him that is diseased? And
just this one may say in the present case likewise. For wherefore art thou
wroth, O Herod, at being mocked of the wise men? Didst thou not know that the
birth was divine? Didst thou not summon the chief priests? Didst thou not gather
together the scribes? Did not they, being called, bring the prophet also with
them into thy court of judgment, proclaiming these things beforehand from of
old? Didst thou not see how the old things agreed with the new? Didst thou not
hear that a star also ministered to these men? Didst thou not reverence the zeal
of the barbarians? Didst thou not marvel at their boldness? Wast thou not
horror-struck at the truth of the prophet? Didst thou not from the former things
perceive the very last also? Wherefore didst thou not reason with thyself from
all these things, that this event was not of the craft of the wise men, but of a
divine power, duly dispensing all things? And even if thou wert deceived by the
wise men, what is that to the young children, who have done no wrong? Yea, saith
one, Herod thou hast full well deprived of excuse, and proved him bloodthirsty.
But thou hast not yet solved the question about the injustice of what took
place.

For if he did unjustly, wherefore did God permit it? Now what should we say to
this? That which I do not cease to say continually, in church, in the
market-place, and everywhere. That which I also wish you carefully to keep in
mind, for it is a sort of rule for us, suited to every such perplexity. What
then is our rule, and what our saying? That although there may be many that
injure, yet is there not so much as one that is injured.

And in order that the riddle may not disturb you too much, I add the solution
too with all speed. I mean, that what we may suffer unjustly from any one, it
tells either to the doing away of our sins, God so putting that wrong to our
account, or unto the recompense of rewards. And that what I may say may be
clearer, let us conduct our argument in the way of illustration.

As thus, suppose a certain servant who owes much money to his master, and then
that this servant has been despitefully used by unjust men, and robbed of some
of his goods. If then the master, in whose power it was to stay the plunderer
and wrong-doer, should not indeed restore that same property, but should reckon
what was taken away towards what was owed him by his servant, is the servant
then injured? By no means. But what if he should repay him even more? Has he not
then even gained more than he lost? Everyone I suppose perceives it.

Now this same reckoning we are to make in regard of our own sufferings. For as
to the fact that in consideration of what we may suffer wrongfully, we either
have sins done away, or receive more glorious crowns, if the amount of our sins
be not so great. Hear what Paul says concerning him that had committed
fornication.

Deliver ye such a one to Satan, for the destruction of the flesh, that the
spirit may be saved. But what is this, you may say? For the discourse was about
them that were injured by others, not about them that are corrected by their
teachers. I might answer that there is no difference.

For the question was, whether to suffer evil be not an indignity to the
sufferer. But to bring my argument nearer the very point inquired of, remember
David, how when he saw Shemi at a certain time assailing him, and trampling on
his affliction, and pouring on him revilings without end, his captains desiring
to slay him, he utterly forbade them, saying, Let him curse, that the Lord may
look upon mine abasement, that he may requite me good for this cursing this day.
And in the Psalms, too, in his chanting, he said, Consider mine enemies, that
they are multiplied, and they hate me with unjust hatred, and forgive all my
sins.

And Lazarus again for the same cause enjoyed remission, having in this life
suffered innumerable evils. They therefore who are wronged, are not wronged if
they bear nobly all that they suffer, yea, but rather they gain even more
abundantly, whether they be smitten of God, or scourged by the devil. But what
kind of sin had these children, it may be said, that they should do it away? For
touching those who are of full age, and have been guilty of many negligences,
one might with show of reason speak thus.

But they who so underwent premature death, what sort of sins did they by their
sufferings put away? Didst thou not hear me say, that though there were no sins,
there is a recompense of rewards hereafter for them that suffer ill here?
Wherein then were the young children hurt in being slain for such a cause, and
borne away expediently into that waveless harbour? Because, sayest thou, they
would in many instances have achieved, had they lived, many and great deeds of
goodness. Why, for this cause he lays up for them beforehand no small reward,
the ending their lives for such a cause. Besides, if the children were to have
been any great persons, he would not have suffered them to be snatched away
beforehand.

For if they that eventually will live in continual wickedness are endured by him
with so great long sufferings, much more would he not have suffered these to be
so taken off, had he foreknown they would accomplish any great things. And these
are the reasons we have to give. Yet these are not all.

But there are also others more mysterious than these, which he knoweth
perfectly, who himself ordereth these things. Let us then give up unto him the
more perfect understanding of this matter, and apply ourselves to what follows.
And in the calamities of others let us learn to bear all things nobly.

Yea, for it was no little scene of woe which then befell Bethlehem. The children
were snatched from their mother's breast, and dragged unto this unjust
slaughter. And if thou art yet faint-hearted, and not equal to controlling
thyself in these things, learn the end of him who dared all this, and recover
thyself a little.

For very quickly was he overtaken by punishment for these things, and he paid
the due penalty of such an abominable act, ending his life by a grievous death,
in more pitiable than that which he now dared inflict. Suffering also countless
additional ills, which he may know of by perusing Josephus's account of these
things. But lest we should make our discourse long, and interrupt its
continuity, we have not thought it necessary to insert that account in what we
are saying.

Then was fulfilled that which was spoken by Jeremy the prophet, saying, In Ramah
was there a voice heard, Rachel weeping for her children, and would not be
comforted, because they are not. Thus having filled the hearer with horror by
relating these things, the slaughter so violent and unjust, so extremely cruel
and lawless, he comforts him again by saying, Not from God's wanting power to
prevent it did all this take place, nor from any ignorance of his, but when he
both knew it and foretold it, and that loudly by his prophet. Be not troubled
then, neither despond, looking unto his unspeakable providence, which one may
most clearly see, alike by what he works, and by what he permits.

In this he intimated in another place also, when discoursing to his disciples, I
mean where, having forewarned them of the judgment seats, and executions, and of
the wars of the world, and of the battle that knows no truce. To uphold their
spirit, and to comfort them, he saith, Are not two sparrows sold for a farthing,
and one of them shall not fall on the ground without your Father which is in
heaven? These things he said, signifying that nothing is done without his
knowledge, but while he knows all, yet not in all doth he act. Be not then
troubled, he saith, neither be disturbed, for if he knows which he suffer, and
hath power to hinder it, it is quite clear that it is in his providence and care
for you, that he doth not hinder it.

And this we ought to bear in mind in our own temptations also, and great will be
the consolation we shall thence receive. But what, it may be said, hath Rachel
to do with Bethlehem? For it saith, Rachel weeping for her children. And what
hath Rama to do with Rachel? Rachel was the mother of Benjamin, and on his death
they buried her in the horse-course that was near this place, the tomb then
being near, and the portion pertaining unto Benjamin her infant.

For Rama was of the tribe of Benjamin. From the head of the tribe first, and
next from the place of her sepulcher, he naturally denominates her young
children who were massacred. Then to show that the wound that befell her was
incurable and cruel, he saith, she would not be comforted, because they are not.

Hence again we are taught this, which I mentioned before, never to be confounded
when what is happening is contrary to the promise of God. Behold, for instance,
when he was come for the salvation of the people, or rather for the salvation of
the world, of what kind were his beginnings? His mother first in flight, his
birthplace is involved in irremediable calamities, and a murder is perpetrated
of all murders the bitterest, and there is lamentation and great mourning and
wailings everywhere. But be not troubled, for he is wont ever to accomplish his
own dispensations by their contraries, affording us from thence a very great
demonstration of his power.

Thus did he lead on his own disciples also, and prepared them to do all their
duty, bringing about things by their contraries that the marvel might be
greater. They, at any rate, being scourged and persecuted, and suffering terrors
without end, did in this way get the better of them that were beating and
persecuting them. But when Herod was dead, behold, an angel of the Lord
appeareth in a dream to Joseph, saying, Arise, and take the young child and his
mother, and go into the land of Israel.

He no more saith fly, but go. Seest thou again after the temptation refreshment,
then after the refreshment danger again? And yet he was freed indeed from his
banishment, and came back again to his own country, and beheld the murderer of
the children brought to the slaughter. But when he hath set foot on his own
country, he finds again a remnant of the former perils, the son of the tyrant
living, and being king.

But how did Archelaus reign over Judea, when Pontius Pilate was governor?
Herod's death had recently taken place, and the kingdom had not yet been divided
into many parts. But as he had only just ended his life, the son for a while
kept possession of the kingdom in the room of his father Herod, his brother also
bearing this name, which is the reason why the evangelists added, In the room of
his father Herod. It may be said, however, if he was afraid to settle in Judea
on account of Archelaus, he had cause to fear Galilee also, on account of Herod.

I answer, by his changing the place, the whole matter was thenceforward thrown
into shade, for the whole assault was upon Bethlehem and the coast thereof.
Therefore now that the slaughter had taken place, the youth Archelaus had no
other thought, but that the whole was come to an end, and that amongst the many,
he that was sought had been destroyed. And besides, his father having come to
such an end of his life before his eyes, he became for the future more cautious
about farther proceedings, and about urging on that course of iniquity.

Joseph therefore comes to Nazareth, partly to avoid the danger, partly also
delighting to abide in his native place. To give him the more courage, he
receives also an oracle from the angel touching this matter. Luke, however, doth
not say that he came there by divine warning, but that when they had fulfilled
all the purification, they returned to Nazareth.

What then may one say? That Luke is giving an account of the time before the
going down to Egypt, when he say it these things. For he would not have brought
them down thither before the purification, in order that nothing should be done
contrary to the law. But he waited for her to be purified, and to go to
Nazareth, and that then they should go down to Egypt.

Then after their return, he bid them go to Nazareth. But before this they were
not warned of God to go thither. But yearning after their native place, they did
so of their own accord.

For since they had gone up for no other cause but on account of the taxing, and
had not so much as a place where to stay, when they had fulfilled that for which
they had come up, they went down to Nazareth. We see here the cause why the
angel also, putting them at ease for the future, restores them to their home.
And not even this simply, but he adds to it a prophecy.

That it might be fulfilled, saith he, which was spoken by the prophets, he shall
be called a Nazarene. And what manner of prophet said this? Be not curious or
over-busy. For many of the prophetic writings have been lost, and this one may
see from the history of the chronicles.

For being negligent, and continually falling into ungodliness, some they
suffered to perish, others they themselves burnt up and cut to pieces. The
latter fact Jeremiah relates. The former, he who composed the fourth book of
Kings, saying, that after a long time the book of Deuteronomy was hardly found,
buried somewhere and lost.

But if, when there was no barbarian there, they so betrayed their books, much
more when the barbarians had overrun them. For as to the fact that the prophet
had foretold it, the apostles themselves in many places call him a Nazarene. Was
not this then, one may say, casting a shade over the prophecy touching
Bethlehem? By no means.

Rather this very fact was sure greatly to stir up men, and to awaken them to
search of what was said of him. Thus for example, Nathanael too enters on the
inquire concerning him, saying, Can there any good thing come out of Nazareth?
For the place was of little esteem, or rather not that place only, but also the
whole district of Galilee. Therefore the Pharisees said, Search and look, for
out of Galilee ariseth no prophet.

Nevertheless, he is not ashamed to be named even from thence, signifying that he
needs not ought of the things of men. And his disciples also he chooses out of
Galilee, everywhere cutting off the pretext of them who are disposed to be
remiss, and giving tokens that we have no need of outward things, if we practice
virtue. For this cause he doth not choose for himself so much as a house.

For the son of man, saith he, hath not where to lay his head. And when Herod is
plotting against him, he fleeth, and at his birth is laid in a manger, and
abides in an inn, and takes a mother of low estate, teaching us to think no such
thing a disgrace, and from the first outset trampling under foot the haughtiness
of man, and bidding us give ourselves up to virtue only. For why dost thou pride
thyself on thy country, when I am commanding thee to be a stranger to the whole
world? So he speaks.

When thou hast leave to become such as that all the universe shall not be worthy
of thee. For these things are so utterly contemptible, that they are not thought
worthy of any consideration, even amongst the philosophers of the Greeks, but
are called externals, and occupy the lowest place. But yet Paul, one may say,
allows them, saying on this wise.

As touching the election, they are beloved for the Father's sake. But tell me,
when and of what things was he discoursing, and to whom? Why, to those of
Gentile origin, who were puffing themselves up on their faith, and exalting
themselves against the Jews, and so breaking them off the more. To quell the
swelling pride of the one, and to win over the others, and thoroughly excite
them to the same emulation.

For when he is speaking of those noble and great men, hear how he says, They
that say these things, show plainly that they seek a country, and truly if they
had been mindful of that from whence they came out, they might have had
opportunity to have returned. But now they desire another, a better country. And
again, These all died in faith, not having obtained the promises, but having
seen them afar off, and embraced them.

And John too said unto those that were coming to him, Think not to say, We have
Abraham to our father. And Paul again, For they are not all Israel, which are of
Israel, neither they, which are the children of the flesh, are they the children
of God. For what were the sons of Samuel advantaged, tell me, by their father's
nobleness, when they were not heirs of their father's virtue? And what prophet
had Moses his sons, not having emulated his perfection? Therefore neither did
they inherit the dominion, but whilst they enrolled him as their father, the
rule of the people passed away to another, to him who had become his son in the
way of virtue.

And what harm was it to Timothy, that he was of a Greek father? Or what on the
other hand again was Noah's son profited by the virtue of his father, when he
became a slave instead of free? Seest thou how little the nobleness of a father
avails his children in the way of advocacy? For the wickedness of Ham's
disposition overcame the laws of nature, and cast him not only out of the
nobility which he had in respect of his father, but also out of his free estate.
And what of Esau? Was he not son of Isaac? And had he not his father to stand
his friend? Yea, his father too endeavored and desired that he should partake of
the blessings, and he himself for the sake of this did all that was commanded
him. Nevertheless, because he was untoward, none of these things profited him.

But although he was by birth first, and had his father on his side doing
everything for this object, yet not having God with him, he lost all. But why do
I speak of men? The Jews were sons of God, and gained nothing by this their high
birth. Now if a man, having become a son of God, but failing to show forth an
excellency meet for this noble birth, is even punished the more abundantly, why
dost thou bring me forward the nobleness of ancestors remote or near? For not
under the old covenant only, but even under the new, one may find this rule to
have held.

For as many as received him, it is said, to them he gave power to become the
sons of God. And yet many of these children Paul hath affirmed to be nothing
profited by their father. For if ye be circumcised, saith he, Christ shall
profit you nothing.

And if Christ be no help to those who will not take heed to themselves, how
shall a man stand up in their behalf? Let us not therefore pride ourselves
either on high birth or on wealth, but rather despise them who are so minded,
neither let us be dejected at poverty. But let us seek that wealth which
consists in good works. Let us flee that poverty which causes men to be in
wickedness, by reason of which also that rich man was poor, wherefore he had not
at his command so much as a drop of water, in that although he made much in
treaty.

Whereas who can be so poor amongst us as to want water enough even for comfort?
There is none such, for even they that are pining with extreme hunger may have
the comfort of a drop of water, and not of a drop only, but of refreshment too
far more abundant. Not so that rich man, but he was poor even to this degree,
and what was yet more grievous, he could not so much as soothe his poverty from
any source. Why then do we gape after riches, since they bring us not into
heaven? For tell me, if any king among those upon earth had said, It is
impossible for him that is rich to be distinguished at court, or to enjoy any
honor, would he not have thrown away every one of his riches with contempt? So
then, if they cast us out from such honor as is in the palaces below, they shall
be worthy of all contempt.

But when the King of heaven is day by day crying aloud and saying, It is hard
with them to set foot on that sacred threshold, shall we not give up all, and
withdraw from our possessions, that with boldness we may enter into the kingdom?
And of what consideration are we worthy, who are at great pains to encompass
ourselves with the things that obstruct our way thither, and to hide them not
only in chest, but even in the earth, when we might entrust them to the guard of
the very heavens? Since now surely thou art doing the same, as if any
husbandman, having gotten wheat wherewith to sow a rich land, was to leave the
land alone, and bury all the wheat in a pit, so as neither to enjoy it himself,
nor for the wheat to come to aught but decay and waste. But what is their common
plea, when we accuse them of these things? It gives no little comfort, say they,
to know that all is laid up for us in safety at home. Nay, rather not to know of
its being laid up is a comfort, for even if thou art not afraid of famine, yet
other more grievous things, on account of this store, must needs be a terror to
thee, deaths, wars, plots laid against thee.

And if a famine should ever befall us, the people again, constrained by the
belly, takes weapon in hand against thy house. Or rather, in so doing, thou art
first of all bringing famine into our cities, and next thou art forming for
thine own house this gulf, more grievous than famine. For by stress of famine I
know not any who have come to a speedy end, there being in fact many means and
many quarters, which may be devised to assuage that evil.

But for possessions and riches, and the pursuits connected with them, I can show
many to have come by their ruin, some in secret, some openly. And with many such
instances the highways abound, with many the courts of law, and the
market-places. But why speak I of the highways, the courts of law, and the
market-places? Why the very sea thou mayest behold filled with their blood? For
not over the land only, as it seems, hath this tyranny prevailed, but over the
ocean also hath walked in festal procession with great excess.

And one makes a voyage for gold, another again is stabbed for the same. And the
same tyrannical power hath made one a merchant, the other a murderer. What then
can be less trustworthy than Mammon, seeing that for his sake one travels, and
ventures, and is slain? But who, it is said, will pity a charmer that is bitten
with a serpent? For we ought, knowing its cruel tyranny, to flee that slavery,
and destroy that grievous longing.

But how, saith one, is this possible? By introducing another longing, the
longing for heaven. Since he that desires the kingdom will laugh covetousness to
scorn. He that is become Christ's slave is no slave of Mammon, but rather his
lord.

For him that flyeth from him he is wont to follow, and to fly from him that
pursues. He honours not so much his pursuer as his despiser. No one doth he so
laugh to scorn as them that desire him, nor doth he only laugh them to scorn,
but wraps round them also innumerable bonds.

Be it hours done, however late, to loose these grievous chains. Why bring thy
reasonable soul into bondage to brute matter, to the mother of those untold
evils? But, O the absurdity, that while we are warring against it in words, it
makes war with us by deeds, and leads and carries us everywhere about, insulting
us as purchased with money, and meat for the lash, that what can be more
disgraceful and dishonourable than this? Again, if we do not get the better of
senseless forms of matter, how shall we have the advantage of the incorporeal
powers? If we despise not vile earth and abject stones, how shall we bring into
subjection the principalities and authorities? How shall we practise temperance?
I mean, if silver dazzle and overpower us, when shall we be able to hurry by a
fair face? For in fact, some are so sold under this tyranny, as be moved somehow
even at the mere show of the gold, and in playfulness to say, that the very eyes
are the better for a gold coin coming in sight. But make not such jest, whoever
thou art, for nothing so injures the eyes, both those of the body and those of
the soul, as the lust of these things.

For instance, it was this grievous longing that put out the lamps of those
virgins, and cast them out of the bride-chamber. This sight which, as thou
saidst, doeth good to the eyes, suffered not the wretched Judas to hearken unto
the Lord's voice, but led him even to the halter, made him burst asunder in the
midst, and, after all that, conducted him on to hell. What then can be more
lawless than this? What more horrible? I do not mean the substance of riches,
but the unseasonable and frantic desire of them.

Why, it even drops human gore, and looks murder, and is fiercer than any wild
beast, tearing in pieces them that fall in its way. And what is much worse, it
suffers them not even to have any sense of being so mangled. For reason would
that those who are so treated should stretch forth their hand to them that pass
by, and call them to their assistance.

But these are even thankful for such rendings of their flesh, than which what
can be more wretched? Let us then, bearing in mind all these things, flee the
incurable disease. Let us heal the wounds it hath made, and withdraw ourselves
from such a pest, in order that both here we may live a secure and untroubled
life, and attain to the future treasure, unto which God grant that we may all
attain. By the grace and love towards man of our Lord Jesus Christ, with whom
unto the Father, together with the Holy Ghost, be glory, might, honor, now and
ever, and world without end.

Amen. End of Homily 9 1 7 8 14 17 21 28


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  CHAPTER 10: 10: MT 3:1-6 - ST JOHN THE BAPTIST
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HOMILIES ON THE GOSPEL OF SAINT MATTHEW. HOMILIES ON THE GOSPEL OF SAINT
MATTHEW. MATTHEW 3.1-6 In those days cometh John the Baptist, preaching in the
wilderness of Judea, and saying, Repent ye, for the kingdom of heaven is at
hand.

How, in those days! For not then, surely, when he was a child, and came to
Nazareth, but thirty years after, John cometh, as Luke also testifies. How,
then, is it said, In those days! The Scripture is always wont to use this manner
of speech, not only when it is mentioning what occurs in the time immediately
after, but also of things which are to come to pass many years later. Thus also,
for example, when his disciples came unto him as he sat on the Mount of Olives,
and sought to learn about his coming and the taking of Jerusalem.

And yet ye know how great is the interval between those several periods. I mean,
that having spoken of the subversion of the mother city, and completed his
discourse on that subject, and being about to pass to that on the consummation,
he inserted, Then shall these things also come to pass. Not bringing together
the times by the word then, but indicating that time only in which these things
were to happen.

And this sort of thing he doth now also sing in those days. For this is not put
to signify the days that come immediately after, but those in which these things
were to take place, which he was preparing to relate. But why was it after
thirty years, it may be said, that Jesus came unto his baptism? After this
baptism he was thenceforth to do away with the law.

Wherefore even until this age, which admits of all sins, he continues fulfilling
it all, that no one might say that because he himself could not fulfill it, he
did it away. For neither do all passions assail us at all times. But while in
the first age of life there is much thoughtlessness and timidity, in that which
comes after it pleasure is more vehement, and after this again the desire of
wealth.

For this cause he awaits the fullness of his adult age, and throughout it all
fulfills the law, and so comes to his baptism, adding it as something which
follows upon the complete keeping of all the other commandments. To prove that
this was to him the last good work of those enjoined by the law, hear his own
words. For thus it becometh us to fulfill all righteousness.

Now what he saith is like this. We have performed all the duties of the law, we
have not transgressed so much as one commandment. Since therefore this only
remains, this too must be added.

And so shall we fulfill all righteousness. For he here calls by the name of
righteousness the full performance of all the commandments. Now that on this
account Christ came to his baptism, it is from this evident.

But wherefore was this baptism devised for him? For that not of himself did the
son of Zacharias proceed to this, but of God who moved him. This Luke also
declares when he saith, The word of the Lord came unto him, that is, his
commandment. And he himself too saith, He that sent me to baptize with water,
the same said to me, upon whom thou shalt see the Spirit descending like a dove
and remaining on him, the same as he which baptizeth with the Holy Ghost.

Wherefore then was he sent to baptize? The Baptist again makes this also plain
to us, saying, I knew him not, but that he should be manifest to Israel,
therefore am I come baptizing with water. And if this was the only cause, how
saith Luke, that he came into the country about Jordan, preaching the baptism of
repentance for the remission of sins? And yet it had not remission, but this
gift pertained unto the baptism that was given afterwards. For in this we are
buried with him, and our old man was then crucified with him, and before the
cross there doth not appear remission anywhere, for everywhere this is imputed
to his blood.

And Paul too saith, But ye are washed, but ye are sanctified, not by the baptism
of John, but in the name of our Lord Jesus Christ, and by the Spirit of our God.
And elsewhere too he saith, John verily preached a baptism of repentance, he
saith not of remission, that they should believe on him that should come after
him. For when the sacrifice was not yet offered, neither had the Spirit yet come
down, nor sin was put away, nor the enmity removed, nor the curse destroyed.

How was remission to take place? What means then for the remission of sins? The
Jews were senseless, and had never any feeling of their own sins, but while they
were justly accountable for the worst evils, they were justifying themselves in
every respect, and this more than anything caused their destruction, and led
them away from the faith. This, for example, Paul himself was laying to their
charge when he said, that they being ignorant of God's righteousness, and going
about to establish their own, had not submitted themselves unto the
righteousness of God. And again, what shall we say then, that the Gentiles,
which followed not after righteousness, have attained to righteousness? But
Israel, which followed after the law of righteousness, hath not attained unto
the law of righteousness.

Wherefore? Because they sought it not by faith, but as it were by works. Since
therefore this was the cause of their evils, John cometh, doing nothing else but
bringing them to a sense of their own sins. This, among other things, his very
garb declared, being that of repentance and confession.

This was indicated also by what he preached, for nothing else did he say, but
bring forth fruits meet for repentance. Forasmuch then as their not condemning
their own sins, as Paul also hath explained, made them start off from Christ,
while their coming to a sense thereof, would set them upon longing to seek after
their Redeemer, and to desire remission. This John came to bring about, and to
persuade them to repent, not in order that they might be punished, but that
having become by repentance more humble in condemning themselves, they might
hasten to receive remission.

But let us see how exactly he hath expressed it, how having said that he came
preaching the baptism of repentance in the wilderness of Judea, he adds, for
remission, as though he said, For this end he exhorted them to confess and
repent of their sins, not that they should be punished, but that they might more
easily receive the subsequent remission. For had they not condemned themselves,
they could not have sought after his grace, and not seeking, they could not have
obtained remission. Thus that baptism led the way for this.

Wherefore also he said, That they should believe on him which should come after
him, together with that which hath been mentioned setting forth this other cause
of his baptism. For neither would it have been as much for him to have gone
about to their houses, and to have led Christ around, taking him by the hand,
and to have said, Believe in this man, as for that blessed voice to be uttered,
and all those other things performed in the presence and sight of all. On
account of this he cometh to the baptism, since in fact both the credit of him
that was baptizing, and the purport of the thing itself, was attracting the
whole city, in calling it unto Jordan, and it became a great spectacle.

Therefore he humbles them also when they are come, and persuades them to have no
high fancies about themselves, showing them liable to the utmost evils, unless
they would repent, and leaving their forefathers, and all vaunting in them,
would receive him that was coming. Because in fact the things concerning Christ
had been up to that time veiled, and many thought he was dead, owing to the
massacre which took place at Bethlehem. For though at twelve years old he
discovered himself, yet did he also quickly veil himself again.

And for this cause there was need of that splendid exodium, and of a loftier
beginning. Wherefore also then, for the first time, he with clear voice
proclaims things which the Jews had never heard, neither from prophets, nor from
any besides, making mention of heaven, and of the kingdom there, and no longer
saying anything touching the earth. But by the kingdom in this place he means
his former and his last advent.

But what is this to the Jews, one may say? For they know not even what thou
sayest. Why, for this cause, saith he, do I so speak, in order that being roused
by the obscurity of my words, they may proceed to seek him whom I preach. In
point of fact he so excited them with good hopes when they came near, that even
many publicans and soldiers inquired what they should do.

And how they should direct their own life, which was a sign of being thenceforth
set free from all worldly things, and of looking to other greater objects, and
of foreboding things to come. Yea, for all, both the sights and the words of
that time, led them unto lofty thoughts. Conceive, for example, how great a
thing it was to see a man after thirty years coming down from the wilderness,
being the son of a chief priest, who had never known the common wants of men,
and was on every account venerable, and had Isaiah with him.

For he too was present proclaiming him, and saying, This is he who I said should
come crying, and preaching throughout the whole wilderness with a clear voice.
For so great was the earnestness of the prophets touching these things, that not
their own Lord only, but him also who was to minister unto him, they proclaimed
a long time beforehand. And they not only mentioned him, but the place too in
which he was to abide, and the manner of the doctrine which he had to teach when
he came, and the good effect that was produced by him.

See, at least, how both the prophet and the Baptist go upon the same ideas,
although not upon the same words. Thus the prophet saith that he shall come,
saying, Prepare ye the way of the Lord, make his path straight. And he himself
when he was come said, Bring forth fruits meat for repentance, which corresponds
with, Prepare ye the way of the Lord.

See is thou that both by the words of the prophet, and by his own preaching,
this one thing is manifested alone, that he was come, making a way, and
preparing beforehand, not bestowing the gift, which was the remission, but
ordering in good time the souls of such as should receive the God of all. But
Luke expresses somewhat further, not repeating the exhortium, and so passing on,
but setting down likewise all the prophecy. For every valley, sayeth he, shall
be filled, and every mountain and hill shall be brought low, and the crooked
shall be made straight, and the rough ways smooth, and all flesh shall see the
salvation of God.

Dost thou perceive how the prophet hath anticipated all by his words? The
concourse of the people, the change of things for the better, the easiness of
that which was preached, the first cause of all that was occurring, even if he
hath expressed it rather as in a figure, it being in truth a prophecy which he
was uttering. Thus when he sayeth, Every valley shall be filled, and every
mountain and hill shall be brought low, and the rough ways shall be made smooth,
he is signifying the exultation of the lowly, the humiliation of the
self-willed, the hardness of the law changed into easiness of faith. For it is
no longer toils and labours, sayeth he, but grace, and forgiveness of sins,
affording great facility of salvation.

Next he states the cause of these things, saying, All flesh shall see the
salvation of God, no longer Jews and proselytes only, but also all earth and
sea, and the whole race of men. Because by the crooked things he signified our
whole corrupt life, publicans, harlots, robbers, magicians, as many as having
been perverted before, afterwards walked in the right way, much as he himself
likewise said, Publicans and harlots go into the kingdom of God before you,
because they believed. And in other words also, again, the prophet declared the
self-same thing, thus saying, Then wolves and lambs shall feed together.

For like as here by the hills and valleys he meant that incongruities of
character are blended into one and the same evenness of self-restraint, so also
there, by the characters of the brute animals indicating the different
dispositions of men, he again spoke of their being linked in one and the same
harmony of godliness. Here also, as before, stating the cause. That cause is,
There shall be he that riseth to reign over the Gentiles, in him shall the
Gentiles trust.

Much the same as hereto he said, All flesh shall see the salvation of God.
Everywhere declaring that the power and knowledge of these our gospels would be
poured out to the world, converting the human race from a brutish disposition
and a fierce temper to something very gentle and mild. In the same John had his
raiment of camelís hair and a leathern girdle about his loins.

Observe how the prophets foretold some things, others they left to the
evangelist. Wherefore also Matthew both sets down the prophecies and adds his
own part, not accounting even this superfluous, to speak of the dress of the
righteous man. For indeed it was a marvellous and strange thing to behold so
great austerity in a human frame.

Which thing also particularly attracted the Jews, seeing in him the great
Elijah, and guided by what they then beheld to the memory of that blessed man,
or, rather, even to a greater astonishment. For the one indeed was brought up in
cities and in houses, the other dwelt entirely in the wilderness from his very
swaddling clothes. For it became the forerunner of him who was to put away all
the ancient ills, the labor, for example, the curse, the sorrow, the sweat,
himself also to have certain tokens of such a gift, and to come at once to be
above that condemnation.

Thus he neither ploughed land nor opened furrow. He ate not his bread by the
sweat of his face, but his table was hastily supplied, and his clothing more
easily furnished than his table. And his lodging yet less troublesome than his
clothing.

For he needed neither roof nor bed nor table nor any other of these things, but
a kind of angel's life in this our flesh did he exhibit. For this cause his very
garment was of hair, that by his dress he might instruct men to separate
themselves from all things human, and to have nothing in common with the earth,
but to hasten back to the earlier nobleness, wherein Adam was before he wanted
garments or robe. Thus that garb were tokens of nothing less than a kingdom and
of repentance.

And do not say to me, Whence had he a garment of hair and a girdle, dwelling as
he did in the wilderness? For if thou art to make a difficulty of this, thou
wilt also inquire into more things besides. How in the winters and how in the
heats of summer he continued in the wilderness, and this with a delicate body,
and at an immature age! How the nature of his infant flesh endured such great
inconstancy of weather, and a diet so uncommon, and all the other hardships
arising from the wilderness! Where now are the philosophers of the Greeks, who
at random and for naught emulated the shamelessness of the cynics? For what is
the profit of being shut up in a tub, and afterwards running into such
wantonness? They who encompass themselves with rings and cups, and men servants
and maid servants, and with much pomp besides, falling into either extreme. But
this man was not so, but he dwelt in the wilderness as in heaven, showing forth
all strictness of self-restraint.

And from thence, like some angel from heaven, he went down unto the cities,
being a champion of godliness, and a crowned victor over the world, and a
philosopher of that philosophy which is worthy of the heavens. And these things
were, when sin was not yet put away, when the law had not yet ceased, when death
was not yet bound, when the brazen gates were not yet broken up, but while the
ancient polity still was in force. Such is the nature of a noble and thoroughly
vigilant soul, for it is everywhere springing forward and passing beyond the
limits set to it, as Paul also did with respect to the new polity.

But why, it may be asked, did he use a girdle with his raiment? This was
customary with them of old time, before men passed into this soft and loose kind
of dress. Thus, for instance, both Peter appeared to have been girded, and Paul
for it saith, the man that owneth this girdle. And Elijah too was thus arrayed,
and every one of the saints, because they were at work continually, laboring,
and busying themselves either in journeyings, or about some other necessary
matter.

And not for this cause only, but also with a view of trampling underfoot all
ornaments, and practicing all austerity. This very kind of thing accordingly
Christ declares to be the greatest praise of virtue, thus saying, What went ye
out for to see? A man clothed in soft raiment? Behold, they that wear soft
clothing are in kings' houses. But if he who was so pure, and were glorious than
the heaven, and above all prophets, than whom none greater was born, and who had
such great boldness of speech, thus exercised himself in austerity, scorning so
exceedingly all dissolute delicacy, and training himself to this hard life, what
excuse shall we have, who after so great a benefit, and the unnumbered burdens
of our sins, do not show forth so much as the least part of his penance, but are
drinking and surfeiting, and smelling of perfumes, and in no better trim than
the harlot women on the stage, and are by all means softening ourselves and
making ourselves an easy prey to the devil? Then went out to him all Judea and
Jerusalem, and all the region round about Jordan, and were baptized of him,
confessing their sins.

Seest thou how great power was in the coming of the prophet, how he stirred up
all the people, how he led them to a consideration of their own sins? For it was
indeed worthy of wonder to behold him in human form, showing forth such things,
and using so great freedom of speech, and rising up in condemnation of all as
children, and having his great grace beaming out from his countenance. And,
moreover, the appearance of a prophet, after the great interval of time,
contributed to their amazement, because the gift had failed them, and returned
to them after a long time. And the nature of his preaching, too, was strange and
unusual.

For they heard of none of those things to which they were accustomed, such as
wars, and battles, and victories below, and famine and pestilence, and
Babylonians and Persians, and the taking of the city, and the other things with
which they were familiar. But of heaven, and of the kingdom there, and of the
punishment in hell. And it was for this cause, let me add, that although they
that committed revolt in the wilderness, those in the company of Judas and of
Thutis, had been all of them slain no great while before, yet they were not the
more backward to go out thither.

For neither was it for the same objects that he summoned them, as for dominion,
or revolt, or revolution, but in order to lead them by the hand to the kingdom
on high. Wherefore neither did he keep them in the wilderness to take them about
with him, but baptizing them, and teaching them the rules concerning
self-denial, he dismissed them, by all means instructing them to scorn whatever
things are on earth, and to raise themselves up to the things to come, and press
on every day. This man, then, let us also emulate, and forsaking luxury and
drunkenness, let us go over unto the life of restraint.

For this surely is the time of confession, both for the uninitiated and for the
baptized, for the one that upon their repentance they may partake of the sacred
mysteries, for the others that having washed away their stain after baptism,
they may approach the table with a clean conscience. Let us then forsake this
soft and effeminate way of living, for it is not, it is not possible at once
both to do penance and to live in luxury. And this let John teach you by his
raiment, by his foot, by his abode.

What, then, dost thou require us, you may say, to practice such self-restraint
as this? I do not require it, but I advise and recommend it. But if this be not
possible to you, let us at least, though in cities, show forth repentance, for
the judgment is surely at our doors. But even if it were further off, we ought
not even so to be emboldened, for the term of each man's life is the end of the
world virtually to him that is summoned.

But that it is even at the doors, hear Paul saying, The night is far spent, the
day is at hand, and again he that cometh will come and will not tarry. For the
signs, too, are now complete which announce that day. For this gospel of the
kingdoms, saith he, shall be preached in all the world for a witness unto all
nations, and then shall the end come.

Attend with care to what is said. He said not, When it hath been believed by all
men, but when it hath been preached to all. For this cause he also said, For a
witness to the nations, to show that he does not wait for all men to believe,
and then for him to come.

Since the phrase, For a witness, hath this meaning, for accusation, for reproof,
for condemnation of them that have not believed. But we, while hearing these
things and seeing them, slumber and see dreams, sunk in a lethargy as in some
very deepest night. For the things present are nothing better than dreams,
whether they be prosperous or whether they be painful.

Wherefore I entreat you now at length to be awakened, and to look another way,
unto the sun of righteousness. For no man while sleeping can see the sun, nor
delight his eyes with the beauty of its beams. But whatever he may see, he
beholds all as in a dream.

For this cause we need much penance and many tears, both as being in a state of
insensibility while we err, and because our sins are great and beyond excuse. In
that I lie not, the more part of them that hear me are witnesses. Nevertheless,
although they be beyond excuse, let us repent, and we shall receive crowns.

But by repentance I mean, not only to forsake our former evil deeds, but also to
show forth good deeds greater than those. For bring forth, saith he, fruits meet
for repentance. But how shall we bring them forth? If we do the opposite things.

As for instance, hast thou seized by violence the goods of others? Henceforth
give away even thine own. Hast thou been guilty of fornication for a long time?
Abstain even from thy wife for certain appointed days. Exercise continence.

Hast thou insulted and stricken such as were passing by? Henceforth bless them
that insult thee, and do good to them that smite thee. For it sufficeth not for
our health to have plucked out the dart only, but we must also apply remedies to
the wound. Hast thou lived in self-indulgence, and been drunken in time past?
Fast, and take care to drink water, in order to destroy the mischief that hath
so grown up within thee.

Hast thou beheld with unchaste eyes beauty that belonged to another? Henceforth
do not so much as look upon a woman at all, that thou mayest stand in more
safety. For it is said, Depart from evil, and do good. And again, make thy
tongue to cease from evil, and thy lips that they speak no guile.

But tell me the good too. Seek peace and pursue it. I mean not peace with men
only, but also peace with God.

And he hath well said, Pursue her, for she is driven away and cast out. She hath
left the earth, and is gone to sojourn in heaven. Yet shall we be able to bring
her back again, if we will put away pride and boasting, and whatsoever things
stand in her way, and will follow this temperate and frugal life.

For nothing is more grievous than wrath and fierce anger. This renders men both
puffed up and servile, by the former making them ridiculous, by the other
hateful, and bringing in opposite vices, pride and flattery at the same time.
But if we will cut off the greediness of this passion, we shall be both lowly
with exactness, and exalted with safety.

For in our bodies, too, all distempers arise from excess, and when the elements
thereof leave their proper limits, and go on beyond moderation, then all these
countless diseases are generated, and grievous kinds of death. Somewhat of the
same kind one may see take place with respect to the soul likewise. Let us
therefore cut away excess, and drinking the salutary medicine of moderation, let
us abide in our proper temperament, and give careful heed to our prayers.

Though we receive not, let us persevere that we may receive, and if we do
receive, then because we have received. For it is not at all his wish to defer
giving, but by such delay he is contriving for us to persevere. With this intent
he doth also lengthen out what is good for us better than we do, and loves us
more ardently than those who gave us birth.

And let both these considerations be a charm for us to chant to ourselves in
every terror that occurs, so that we may quell our despondency, and all things
glorify him, who on our behalf doeth and ordereth all, even God. For so we shall
both easily repulse all hostile devices, and attain unto the incorruptible
crowns, by the grace and love towards man, of our Lord Jesus Christ, with whom
be unto the Father glory, might, and honor, together with the Holy Ghost, now
and always, even for ever and ever. Amen.


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  CHAPTER 11: 11: MT 3:7-12 - THE TEACHING OF ST JOHN THE BAPTIST
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HOMILY XI. MATTHEW III. VII-XII.

But when he saw many of the Pharisees and Sadducees come to his baptism, he said
unto them, O generation of vipers, who hath warned you to flee from the wrath to
come? How then doth Christ say that they did not believe John? Because this was
not believing, to decline receiving him whom he preached. For so they thought
they regarded their prophets and their lawgiver, nevertheless he said they had
not regarded them, forasmuch as they received not him that was foretold by them.
For if ye had believed Moses, saith he, ye would have believed me.

And after this again, being asked by Christ, The baptism of John, whence is it?
They said, If we shall say of earth, we fear the people. If we shall say from
heaven, he will say unto us, How then did ye not believe him? So that from all
these things it is manifest, that they came indeed and were baptized, yet they
did not abide in the belief of that which was preached. For John also points out
their wickedness, by their sending unto the Baptists, and saying, Art thou
Elias? Art thou Christ? Wherefore he also added, They which were sent were of
the Pharisees.

What then, were not the multitudes also of this same mind, one may say? Nay, the
multitudes in simplicity of mind had this suspicion, but the Pharisees wishing
to lay hold of him. For since it was acknowledged that Christ comes out of the
village of David, and this man was of the tribe of Levi, they laid the snare by
the question, in order that if he should say any such thing, they might quickly
come upon him. This at any rate he hath declared by what follows.

For on his not acknowledging any of the things which they expected, even so they
take hold of him, saying, Why baptizest thou then, if thou be not the Christ?
And who convinced thee that the Pharisees came with one mind, and the people
with another? Hear how the evangelist hath declared this too, saying of the
people, That they came and were baptized of him, confessing their sins. But
concerning the Pharisees, no longer like that, but that when he saw many of the
Pharisees in Sadducee's coming, he said, O generation of vipers, who hath warned
you to flee from the wrath to come? O greatness of mind, how doth he discourse
unto men after thirsting after the blood of the prophets, and in disposition no
better than serpents? How doth he disparage both themselves and their
progenitors with all plainness? Yea, saith one, he speaks plainly enough, but
the question is if there be any reason in this plainness, for he did not see
them sinning, but in the act of change. Wherefore they did not deserve blame,
but rather praise and approbation, for having left city and houses, and making
haste to hear his preaching.

What then shall we say? That he had not things present and even now doing in his
view, but he knew the secrets of their mind, God having revealed this. Since
then they were priding themselves on their forefathers, and this was like to
prove the cause of their destruction, and was casting them into a state of
carelessness. He cuts away the roots of their pride.

For this cause Isaiah also calls them rulers of Sodom, and people of Gomorrah.
And another prophet saith, Are ye not as children of the Ethiopians? And all
withdraw them from this way of thinking, bringing down their pride, which had
caused them unnumbered evils. But the prophets, you will say, naturally did so,
for they saw them sinning.

But in this case, with what view and for what cause doeth he the same, seeing
them obey him? To make them yet more tender-hearted. But if one accurately mark
his words, he hath also tempered his rebuke with commendation. For he spake
these things as marveling at them, that they were become able, however late, to
do what seemed almost an impossibility for them.

His rebuke, you see, is rather that of one bringing them over, and working upon
them to arouse themselves. For in that he appears amazed, he implies both their
former wickedness to be great, and their conversion marvelous and beyond
expectation. Thus what hath come to pass, saith he, that being children of those
men, and brought up so badly, they have repented? Whence hath come so great a
change? Who hath softened down the harshness of their spirit? Who corrected that
which was incurable? And see how straightway from the beginning he alarmed them,
by laying first for a foundation his words concerning hell.

For he spake not of the usual topics. Who hath warned you to flee from wars,
from the inroads of the barbarians, from captives, from famines, from
pestilences? But concerning another sort of punishment, never before made
manifest to them, he was striking the first preparatory note, saying thus, Who
hath warned you to flee from the wrath to come? And full well did he likewise
call them generation of vipers. For that animal, too, is said to destroy the
mother that is in travail with her, and eating through her belly, thus to come
forth unto light.

Which kind of thing these men also did, being murderers of fathers, and
murderers of mothers, and destroying their instructors with their own hands.
However, he stops not at the rebuke, but introduces advice also. For, bring
forth, says he, fruits meet for repentance.

For to flee from wickedness is not enough, but you must show forth also great
virtue. For let me not have that contradictory yet ordinary case, that
refraining yourselves for a little while, ye return unto the same wickedness.
For we are not come for the same objects as the prophets before.

Nay, the things that are now are changed, and are more exalted. Forasmuch as the
judge henceforth is coming, his very self, the very lord of the kingdom, leading
unto greater self-restraint, calling us to heaven, and drawing us upward to
those abodes. For this cause do I enfold the doctrine also touching hell,
because both the good things and the painful are for ever.

Do not therefore abide as ye are, neither bring forward the accustomed pleas,
Abraham, Isaac, Jacob, the noble race of your ancestors. And these things he
said, not as forbidding them to say that they were sprung from those holy men,
but as forbidding them to put confidence in this, while they were neglecting the
virtue of the soul, at once bringing forward publicly what was in their minds,
and foretelling things to come. Because after this they are found to say, We
have Abraham to our father, and were never in bondage to any man.

Since then it was this, which most of all lifted them up with pride and ruined
them, he first puts it down. And see how with his honor paid to the patriarch he
combines his correction touching these things. Namely, having said, Think not to
say, We have Abraham to our father.

He said not, for the patriarch shall not be able to profit you anything. But
somehow in a more gentle and acceptable manner he intimated the self-same thing,
by saying, For God is able of these stones to raise up children to Abraham. Now
some say, that concerning the Gentiles he saith these things, calling them
stones, metaphorically.

But I say, that the expression hath also another meaning. But of what kind is
this? Think not, saith he, that if you should perish, you would make the
patriarch childless. This is not, this is not so.

For with God it is possible, both out of stones to give him men, and to bring
them to that relationship. Since at the beginning also it was so done. For it
was like the birth of men out of stones, when a child came forth from that
hardened womb.

This accordingly the prophet also was intimating, when he said, Look unto the
hard rock, whence ye are hewn, and to the hole of the pit, whence ye are digged.
Look unto Abraham your father, and unto Sarah that bear you. Now of this
prophecy you see he reminds them, showing that if at the beginning he made him a
father, as marvellously as if he had made him so out of stones, it was possible
for this now also to come to pass.

And see how he both alarms them, and cuts them off, and that he said not, he had
already raised up, lest they should despair of themselves, but that he is able
to raise up. And he said not, he is able out of stones to make men, but what was
a much greater thing, kinsmen and children of Abraham. Seest thou how for the
time he drew them off from their vain imagination about things of the body, and
from their refuge in their forefathers, in order that they might rest the hope
of their salvation in their own repentance and continence.

Seest thou how by casting out their carnal relationship, he is bringing in that
which is of faith. Mark then how by what follows also he increases their alarm,
and adds intensity to their agonizing fear. For having said that God is able of
these stones to raise up children unto Abraham, he added, And now also the axes
laid into the root of the trees, by all means making his speech alarming.

For as he from his way of life had much freedom of speech, so they needed his
severe rebuke, having been left barren now for a long time. For why do I say,
such are his words, that ye are on the point of falling away from your
relationship to the patriarch, and of seeing others, even those that are of
stones, brought in to your preeminence? Nay, not to this point only will your
penalty reach, but your punishment will proceed further. For now, saith he, the
axes laid unto the root of the trees.

There is nothing more terrible than this turn of his discourse, for it is no
longer a flying sickle, nor the taking down of a hedge, nor the treading
underfoot of the vineyard, but an axe exceeding sharp, and what is worse, it is
even at the doors. For inasmuch as they continually disbelieved the prophets,
and used to say, Where is the day of the Lord? and Let the counsel of the Holy
One of Israel come, that we may know it, by reason that it was many years before
what they had said came to pass. To lead them off from this encouragement also,
he sets the terrors close to them.

And this he declared by saying now, and by putting it to the root. For the space
between is nothing now, saith he, but it is laid to the very root. And he said
not, To the branches, nor to the fruits, but to the root.

Signifying, that if they were negligent, they would have incurable horrors to
endure, and not have so much as a hope of remedy. It being no servant who is now
come, as those before him were, but the very Lord of all, bringing on them his
fierce and most effectual vengeance. Yet, although he hath terrified them again,
he suffers them not to fall into despair.

But as before he said not, he hath raised up, but he is able to raise up
children to Abraham, at once both alarming and comforting them. Even so here
also he did not say that it hath touched the root, but it is laid to the root,
and is now hard by it, and shows signs of no delay. However, even though he hath
brought it so near, he makes its cutting depend upon you.

For if ye change and become better men, this axe will depart without doing
anything. But if ye continue in the same ways, he will tear up the tree by the
roots. And therefore, observe, it is neither removed from the root, nor applied
as it is doth it cut at all.

The one, that ye may not grow supine, the other, to let you know that it is
possible even in a short time to be changed and saved. Wherefore, he doth also
from all topics heighten their fear, thoroughly awakening and pressing them on
to repentance. Thus first their falling away from their forefathers, next others
being introduced instead, lastly those terrors being at their doors, the
certainty of suffering and curable evils, both which he declared by the root and
the axe, was sufficient to rouse thoroughly even those that were very supine,
and to make them full of anxiety.

I may add that Paul too was setting forth the same when he said, A short word
will the Lord make upon the whole world. But be not afraid, or rather be afraid,
but despair not. For thou hast yet a hope of change.

The sentence is not quite absolute. Neither did the axe come to cut, else what
hindered it from cutting, close as it was to the root. But on purpose by this
fear to make thee a better man, and to prepare thee to bring forth fruit.

For this cause he added, Therefore every tree which bringeth not forth good
fruit is hewn down and cast into the fire. Now by the word every he rejects
again the privilege which they had from their noble descent. Why, if thou be
Abraham's own descendant, saith he, if thou have thousands of patriarchs to
enumerate, thou wilt but undergo a double punishment, abiding unfruitful.

By these words he alarmed even publicans. The soldier's mind was startled by
him, not casting them into despair, yet ridding them of all security. For along
with the terror there is also much encouragement in what he saith.

Since by the expression, Which bringeth not forth good fruit, he signified that
what bears fruit is delivered from all vengeance. And how, saith one, shall we
be able to bring forth fruit, when the edge is being applied, and the time so
straight, and the appointed season cut short? Thou wilt be able, saith he, for
this fruit is not of the same kind as that of common trees, waiting a long time,
and in bondage to the necessities of seasons, and requiring much other
management. But it is enough to be willing, and the tree at once hath put forth
its fruit.

For not the nature of the root only, but also the skill of the husbandman
contributes the most to that kind of fruit-bearing. For, let me add, on account
of this, lest they should say, thou wert alarming and pressing, and constraining
us, applying an axe, and threatening us with being cut down, yet requiring
produce in time of punishment. He hath added, to signify the ease of bearing
that fruit.

I indeed baptize you with water, but he that cometh after me is mightier than I,
the lachet of whose shoe I am not worthy to unloose. He shall baptize you with
the Holy Ghost and with fire, implying hereby that consideration only is needed,
and faith, not labors and toils. And as it is easy to be baptized, so it is easy
to be converted, and to become better men.

So having stirred their mind by the fear of God's judgment, and the expectation
of His punishment, and by the mention of the axe, and by the loss of their
ancestors, and by the bringing in of those other children, and by the double
vengeance of cutting off and burning, and having by all means softened their
hardness, and brought them to desired deliverance from so great evils, then he
brings in what he hath to say touching Christ, and not simply, but with a
declaration of his great superiority. Then in setting forth a difference between
himself and him, lest he should seem to say this out of favor, he establishes
the fact by comparison of the gifts bestowed by each of them. For he did not at
once say, I am not worthy to unloose the latchet of his shoe, but when he had
first set forth the little value of his own baptism, and hath shown that it hath
nothing more than to lead them to repentance, for he did not say with water of
remission, but of repentance, he sets forth Christ also, which is full of the
unspeakable gift.

Thus he seems to say, lest on being told that he cometh after me, thou shouldst
despise him as having come later. Learn thou the virtue of his gift, and thou
wilt clearly know that I uttered nothing worthy nor great, when I said, I am not
worthy to unloose the latchet of his shoe. So, too, when thou art told, he is
mightier than I. Do not think I said this in any way of making a comparison.

For I am not worthy to be ranked so much as among his servants, no, not even the
lowliest of his servants, nor to receive the least honored portion of his
ministry. Therefore he did not merely say, his shoes, but not even the latchet,
which kind of office was counted the last of all. Then, to hinder any
attributing what he had said to humility, he adds also the proof from the facts.

For he shall baptize you, saith he, with the Holy Ghost and with fire. 2. Seest
thou how great is the wisdom of the Baptist? How when he himself is preaching,
he saith everything to alarm, and fill them with anxiety. But when he is sending
men to him, whatever was mild and apt to recover them, not bringing forward the
axe, nor the tree that is cut down and burnt and cast into the fire, nor the
wrath to come, but remission of sins, and removing of punishment, and
righteousness, and sanctification, and redemption, and adoption, and
brotherhood, and a partaking of the inheritance, and an abundant supply of the
Holy Ghost.

For all these things he obscurely denoted when he said, He shall baptize you
with the Holy Ghost. At once, by the very figure of speech, declaring the
abundance of the grace. For he said not, he will give you the Holy Ghost, but he
will baptize you with the Holy Ghost.

And by the specification of fire on the other hand, indicating the vehement and
uncontrollable quality of his grace. Imagine only what sort of men it was made
for the hearers to become, when they considered that they were at once to be
like the prophets, and like those great ones. For it was on this account, you
see, that he made mention at all of fire, that he might lead them to reflect on
the memory of those men.

Because of all the visions that appeared unto them, I had almost said, the more
part appeared in fire. Thus God discoursed with Moses in the bush, thus with all
the people in the Mount Sinai, thus with Ezekiel on the Cherubim. And mark again
how he rouses the hearer, by putting that first which was to take place after
all.

For the Lamb was to be slain, and sin to be blotted out, and the enmity to be
destroyed. And the burial to take place, and the resurrection, and then the
spirit to come. But none of these things doth he mention as yet, but that first
which was last, and for the sake of which all the former were done, and which
was fittest to proclaim his dignity.

So that when the hearer should be told that he was to receive so great a spirit,
he might search with himself, how and in what manner this shall be, while sin so
prevails, that finding him full of thought and prepared for that lesson, he
might thereupon introduce what he had to say, touching the passion, no man being
any more offended, under the expectation of such a gift. Wherefore he again
cried out, saying, Behold the Lamb of God, which beareth the sin of the world!
He did not say, Which remitteth, but that which implied a Morgardian care, which
heareth it. For it is not all one, simply to remit and to take it upon himself.

For the one was to be done without peril, the other with death. And again he
said, He is son of God. But not even this declared his rank openly to the
hearers, for they did not so much as know yet how to conceive of him as a true
son, but by so great a gift of the Spirit that also was established.

Therefore the father also, in sending John, gave him, as you know, this as a
first token of the dignity of him that was come, saying, Upon whom thou shalt
see the Spirit descending and remaining, the same as he which baptiseth with the
Holy Ghost. Wherefore himself too saith, I saw and bear record that this is the
Son of God, as though the one were to all time the clear evidence of the other.
Then, as having uttered the gentler part of his message, and soothed and relaxed
the hearer, he again binds him up, that he may not become remiss.

For such was the nature of the Jewish nation. By all encouraging things they
were easily puffed up and corrupted. Wherefore he again adduces his terror,
saying, Whose fan is in his hand? Thus, as before he had spoken of the
punishment, so here he points out the judge likewise, and introduces the eternal
vengeance.

For he will burn the chaff, saith he, with unquenchable fire. Thou seest that he
is Lord of all things, and that he is himself the husbandman, albeit in another
place he calls his father the same. For my father, saith he, is the husbandman.

Thus, inasmuch as he had spoken of an axe, lest thou shouldst suppose that the
thing needed labor, and the separation was hard to make, by another comparison
he suggests the easiness of it, implying that all the world is his, since he
could not punish those who were not his own. For the present it is true, all are
mingled together, for though the wheat appears gleaming through, yet it lies
with the chaff, as on a threshing-floor, not as in a garner. But then, great
will be the separation.

Where now are they by whom hell-fire is disbelieved? Since surely here are two
points laid down. One, that he will baptize with the Holy Ghost, the other, that
he will burn up the disobedient. If, then, that is credible, so is this too,
assuredly.

Yea, this is why the two predictions are put by him in immediate connection,
that by that which hath taken place already he might accredit the other as yet
unaccomplished. For Christ to himself in many places doth so, often of the same
things, and often of opposites, setting down two prophecies, the one of which he
performs here, the other he promises in the future, that such as are too
contentious may, from the one which has already come to pass, believe the other
also, which is not yet accomplished. For instance, to them that strip themselves
of all they have for his sake he promised to give an hundredfold in the present
world, and life eternal in that which is to come, by the things already given
making the future also credible.

Which, as we see, John likewise hath done in this place, laying down two things,
that he shall both baptize with the Holy Ghost, and burn up with unquenchable
fire. Now then, if he had not baptized with the Spirit the apostles, and all
every day who are willing, thou mightest have doubts concerning those other
things too. But if that which seems to be greater and more difficult, and which
transcends all reason, hath been done, and is done every day, how denyest thou
that to be true, which is easy, and comes to pass according to reason? Thus
having said, He shall baptize with the Holy Ghost and with fire, and having
thence promised great blessings, lest thou, released wholly from the former
things, grow supine, he hath added the fan, and the judgment thereby declared.

Thus, think not at all, saith he, that your baptism suffices, if ye become
ordinary persons hereafter. For we need both virtue, and plenty of that known
self-restraint. Therefore, as by the acts he urges them unto grace, and unto the
font, so after grace he terrifies them by the fan, and the unquenchable fire.

And of the one sort, those yet unbaptized, he makes no distinction, but saith in
general, Every tree that bringeth not forth good fruit is hewn down, punishing
all the unbelievers. Whereas after baptism he works out a kind of division,
because many of them that believed would exhibit a life unworthy of their faith.
Let no man then become chaff, let no one be tossed to and fro, nor lie exposed
to wicked desires, blown about by them easily every way.

For if thou continue wheat, though temptation be brought on thee, thou wilt
suffer nothing dreadful. Nay, for in the threshing-floor the wheels of the car,
that are like saws, do not cut in pieces the wheat. But if thou fall away into
the weakness of chaff, thou wilt both here suffer incurable ills, being smitten
of all men, and there thou wilt undergo the eternal punishment.

For all such persons both before that furnace become food for the irrational
passions here, as chaff is for the brute animal. And there again they are
material and food for the flame. Now to have said directly that he will judge
men's doings, would not so effectually procure acceptance for his doctrine.

But to blend with it the parable, and so establish it all, was after to persuade
the hearer, and attract him by a more ample encouragement. Wherefore also Christ
himself for the most part so discourses with them. Threshing-floor, and harvest,
and vineyard, and wine-press, and field, and net, and fishing, and all things
familiar, and among which they were busied, he makes ingredients in his
discourses.

This kind of thing then the Baptist likewise did here, and offered an exceeding
great demonstration of his words, the giving of the Spirit. For he who hath so
great power is both to forgive sins, and to give the Spirit. Much more will
these things also be within his power, so he speaks.

See as thou how now, in due order, the mystery came to be laid as a foundation,
before the resurrection and judgment. And wherefore, it may be said, did he not
mention the signs and wonders which were a straight way to be done by him?
Because this was greater than all, and for its sake all those were done. Thus,
in his mention of the chief thing, he comprehended all.

Death dissolved, sins abolished, the curse blotted out, those long wars done
away, our entrance into Paradise, our ascent into Heaven, our citizenship with
the angels, our partaking of the good things to come. For in truth this is the
earnest of them all. So that in mentioning this, he hath mentioned also the
resurrection of our bodies, and the manifestation of his miracles here, and our
partaking of his kingdom, and the good things which I hath not seen, nor ear
heard, neither have entered into the heart of man.

For all these things he bestowed on us by that gift. It was therefore
superfluous to speak of the signs that were immediately to ensue, and which
sight can judge of. But those were meet to be discoursed on, whereof they
doubted.

As for instance, that he is the son of God, that he exceeds John beyond
comparison, that he beareth the sin of the world, and that he will require an
account of all that we do, that our interests are not limited to the present,
but elsewhere every one will undergo the due penalty. For these things were not
as yet provable by sight. Therefore, knowing these things, let us use great
diligence, while we are in the threshing-floor.

For it is possible while we are here, to change even out of chaff into wheat,
even as on the other hand many from wheat have become chaff. Let us not then be
supine, nor be carried about with every wind. Neither let us separate ourselves
from our brethren, though they seem to be small and mean, forasmuch as the wheat
also compared with the chaff is less in measure, but better in nature.

Look not therefore to the forms of outward pomp, for they are prepared for the
fire. But to this godly humility, so firm and indissoluble, and which cannot be
cut, neither is burnt by the fire. It being for their sake that he bears long
with the very chaff, that by their intercourse with them they may become better.

Therefore judgment is not yet, that we may all be crowned together, that from
wickedness many may be converted unto virtue. Let us tremble then at hearing
this parable, for indeed that fire is unquenchable. And how, it may be said, is
it unquenchable? Seest thou not this sun ever burning, and never quenched? Didst
thou not behold the bush burning, and not consumed? If then thou also desirest
to escape the flame, lay up alms beforehand, and so thou wilt not even taste of
that fire.

For if, while here, thou wilt believe what is told thee, thou shalt not so much
as see this furnace, after thy departure into that region. But if thou
disbelieve it now, thou shalt know it there full well by experience, when no
sort of escape is possible. Since in truth no entreaty shall avert the
punishment from them who have not shown forth an upright life.

For believing surely is not enough, since even the devils tremble at God. But
for all that they will be punished. Wherefore our care of our conduct hath need
to be great.

Why, this is the very reason of our continually assembling you here, not simply
that ye should enter in, but that ye should also reap some fruit from your
continuance here. But if ye come indeed constantly, but go away again reaping no
fruit from thence, ye will have no advantage from your entering in and
attendance in this place. For if we, when sending children to teachers, should
we see them reaping no benefit thereby, begin to be severe in blaming the
teachers, and remove them often to others, what excuse shall we have for not
bestowing upon virtue even so much diligence as upon these earthly things, but
forever bringing our tablets home empty? And yet our teachers here are more in
number and greater.

For no less than prophets and apostles and patriarchs and all righteous men are
by us set over you as teachers in every church. And not even so is there any
prophet, but if you have joined in chanting two or three psalms, and making the
accustomed prayers at random and anyhow, are so dismissed, ye think this enough
for your salvation. Have ye not heard the prophet saying, or rather God by the
prophet, This people honoreth me with their lips, but their heart is far from
me? Therefore, lest this be our case too, wipe thou out the letters, or rather
the impressions, which the devil hath engraven in thy soul.

And bring me a heart set free from worldly tumults, that without fear I may
write on it what I will. Since now at least there is nothing else to discern
except his letters. Rapins, covetings, envy, jealousy.

Wherefore, of course, when I receive your tablets, I am not able so much as to
read them. For I find not the letters, which we every Lord's day inscribe on
you, and so let you go, but others, instead of these, unintelligible and
misshapen. Then, when we have blotted them out, and have written those which are
of the Spirit, ye departing, and giving up your hearts to the works of the
devil, give him again power to substitute his own characters in you.

What then will be the end of all this? Even without any words of mine, each
man's own conscience knoweth. For I indeed will not cease to do my part, and to
write in you the right letters. But if ye mar our diligence, for our part our
reward is unaltered, but your danger is not small.

Now, though I would vain say nothing to disgust you, yet I beseech again and
entreat you. Imitate at least the little children's diligence in these matters.
For so they first learn the form of the letters, after that they practice
themselves in distinguishing them put out of shape, and then at last in their
reading they proceed orderly by means of them.

Just so let us also do. Let us divide virtue, and learn first not to swear, nor
to forswear ourselves, nor to speak evil. Then proceeding to another row, not to
envy, not to lust, not to be gluttonous, not to be drunken, not fierce, not
slothful, so that from these we may pass on again to the things of the Spirit,
and practice continence, and neglect of the belly, temperance, righteousness, to
be above glory, and gentle and contrite in mind, and let us join these one with
another, and write them upon our soul.

And all these let us practice at home, with our own friends, with our wife, with
our children. And for the present let us begin with the things that come first
and are easier. As, for instance, with not swearing.

And let us practice this one letter continually at home. For in truth there are
many at home to hinder this our practice. Sometimes a manservant provoking him,
sometimes his wife annoying and angering him, sometimes an indocile and
disorderly child urges him on to threatening and swearing.

If now at home, when thus continually galled, thou shouldst attain not to be
tempted into swearing, thou wilt in the marketplace also have power with ease to
abide unconquered. Yea, and in like sort thou wilt attain to keep thyself from
insulting any, by not insulting thy wife, nor thy servants, nor any one else
among those in thy house. For a man's wife too, not seldom, praising this or
that person, or bemoaning herself, stirs him up to speak evil of that other.

But do not thou let thyself be constrained to speak evil of him that is praised,
but bear it all nobly. And if thou shouldst perceive thy servants praising other
masters, be not perturbed, but stand nobly. Let thy home be a sort of list, a
place of exercise for virtue, that having trained thyself well there, thou
mayest with entire skill encounter all abroad.

Do this with respect to vainglory also. For if thou trained thyself not to be
vainglorious in company of thy wife and thy servants, thou wilt not ever
afterwards be easily caught by this passion with regard to any one else. For
though this malady be in every case grievous and tyrannical, yet is it so
especially when a woman is present.

If we therefore in that instance put down its power, we shall easily master it
in the other cases also. And with respect to the other passions too, let us do
this self-same thing, exercising ourselves against them at home, and anointing
ourselves every day. And that our exercise may be easier, let us further enact a
penalty for ourselves, upon our transgressing any of our purposes.

And let the very penalty again be such as brings with it not loss, but reward,
such as procures some very great gain. And this is so if we sentence ourselves
to intenser fastings, and to sleeping often on the bare ground, and to
other-like austerity. For in this way will much profit come unto us from every
quarter.

We shall both live the sweet life of virtue here, and we shall attain unto the
good things to come, and be perpetually friends of God. But in order that the
same may not happen again, that ye may not, having here admired what is said, go
your way, and cast aside at random, wherever it may chance, the tablet of your
mind, and so allow the devil to blot out these things. Let each one, on
returning home, call his own wife, and tell her these things, and take her to
help him.

And from this day let him enter into that noble school of exercise, using for
oil the supply of the spirit. And though thou fall once, twice, many times in
thy training, despair not, but stand again, and wrestle. And do not give up
until thou hast bound on thee the glorious crown of triumph over the devil, and
hast for the time to come stored up the riches of virtue in an inviolable
treasure-house.

For if thou shouldst establish thyself in the habits of this noble
self-restraint, then, not even when remiss, wilt thou be able to transgress any
of the commandments, habit-imitating the solidity of nature. Yea, as to sleep is
easy, and to eat, and to drink, and to breathe, so also will the deeds of virtue
be easy to us, and we shall reap to ourselves that pure pleasure, resting in a
harbor without a wave, and enjoying continual calm, and with a great freight
bringing our vessel into haven, in that city, on that day. And we shall attain
unto the undecaying crowns, unto which may we all attain, by the grace and love
towards man, of our Lord Jesus Christ, to whom be all glory and might, now and
always, and world without end.

Amen.


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  CHAPTER 12: 12: MT 3:13-17 - THE BAPTISM OF JESUS CHRIST
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HOMILY XII. MATTHEW III. XIII-XVII.

THEN COMETH JESUS FROM GALILEE TO JORDAN, etc. With the servants, the Lord, with
the criminals, the judge, cometh to be baptized. But be not thou troubled, for
in these humiliations his exultation doth most shine forth.

For he who vowed chafe to be born so long in a virgin's womb, and to come forth
thence with our nature, and to be submittent with rods, and crucified, and to
suffer all the rest which he suffered, why marvelest thou if he vowed chafe also
to be baptized, and to come with the rest to his servant? For the amazement lay
in that one thing, that being God he would be made man, but the rest after this
all follows in the course of reason. For this cause, let me add, John also by
way of anticipation said all that he had said before, that he was not worthy to
unloose the latchet of his shoe, and all the rest, as for instance, that he is
judge, and rewards every man according to his desert, and that he will bestow
his spirit abundantly on all, in order that when thou shouldst see him coming to
the baptism, thou mightest not suspect anything mean. Therefore he forbids him,
even when he was come, saying, I have need to be baptized of thee, and comest
thou to me.

For, because the baptism was of repentance, and led men to accuse themselves for
their offenses, lest any one should suppose that he too cometh to Jordan in this
sort of mind, John sets it right beforehand, by calling him both Lamb and
Redeemer from all the sin that is in the world. Since he that was able to take
away the sins of the whole race of men, much more was he himself without sin.
For this cause then he said not, Behold, he that is without sin, but what was
much more, he that beareth the sin of the world, in order that together with
this truth thou mightest receive that other with all assurance, and having
received it mightest perceive that in the conduct of some further economy he
cometh to the baptism.

Wherefore also he said to him when he came, I have need to be baptized of thee,
and comest thou to me. And he said not, And art thou baptized of me? Nay, for
this he feared to say, But what? And comest thou to me? What then doth Christ?
What he did afterwards with respect to Peter, this did he then also. For so he
too would have forbidden him to wash his feet.

But when he had heard, What I do thou knowest not now, but thou shalt know
hereafter, and thou hast no part with me, he speedily withdrew from his
determination, and went over to the contrary. And this man again in like manner,
when he had heard, Suffer it to be so now, for thus it becometh us to fulfill
all righteousness, straightway obeyed. For they were not unduly contentious, but
they manifested both love and obedience, and made it their study to be ruled by
their Lord in all things.

And mark how he urges him on that very ground which chiefly caused him to look
doubtfully on what was taking place. In that he did not say, Thus it is just,
but thus it becometh. For inasmuch as the point unworthy of him was in his mind
chiefly this, his being baptized by his servant, he stated this rather than
anything else which is directly opposed to that impression, as though he had
said, Is it not as unbecoming that thou avoidest and forbiddest this? Nay, for
this selfsame cause I bid thee suffer it, that it is becoming, and that in the
highest degree.

And he did not merely say, Suffer, but he added, Now. For it will not be so for
ever, saith he, but thou shalt see me such as thou desirest. For the present,
however, endure this.

Next he shows also how this becometh him. How then doth it so? In that we
fulfill the whole law, and to express this he said, All righteousness. For
righteousness is the fulfilling of the commandments.

Since then we have performed all the rest of the commandments, saith he, and
this alone remains, it also must be added, because I am come to do away the
curse that is appointed for the transgression of the law. I must, therefore,
first fulfill it all, and having delivered you from its condemnation, in this
way bring it to an end. It becometh me, therefore, to fulfill the whole law, by
the same rule that it becometh me to do away the curse that is written against
you in the law, this being the very purpose of my assuming flesh and coming
hither.

Then he suffereth him, and Jesus, when he was baptized, went up straightway out
of the water, and, lo, the heavens were opened unto him, and he saw the Spirit
of God descending like a dove, enlightening upon him. For inasmuch as many
suppose that John was greater than he, because John had been brought up all his
time in the wilderness, and was son of a chief priest, and was clothed with such
raiment, and was calling all men unto his baptism, and had been born of a barren
mother, while Jesus, first of all, was of a damsel of ordinary rank, for the
virgin birth was not yet manifest to all, and, besides, he had been brought up
in a house, and held converse with all men, and wore this common raiment, they
suspected him to be less than John, knowing as yet nothing of those secret
things. And it fell out, moreover, that he was baptized of John, which thing
added support to this surmise, even if none of those mentioned before had
existed.

For it would come into their mind that this man was one of the many. For were he
not one of the many, he would not have come with the many to the baptism. But
that John was greater than he, and far more admirable.

In order, therefore, that this opinion might not prevail with the multitude, the
very heavens are opened when he is baptized, and the Spirit comes down, and a
voice with the Spirit, proclaiming the dignity of the Only Begotten. For since
the voice that said, This is my beloved son, would seem to the multitude rather
to belong to John, for it added not, this that is baptized, but simply this, and
every hearer would conceive it to be said concerning the baptizer, rather than
the baptized, partly on account of the Baptist's own dignity, partly for all
that has been mentioned. The Spirit came in the form of a dove, drawing the
voice towards Jesus, and making it evident to all, that this was not spoken of
John that baptized, but of Jesus who was baptized.

And how was it, one may say, that they did not believe, when these things came
to pass? Because in the days of Moses also many wonderful works were done,
albeit not such as these. And after all those, the voices, and the trumpets, and
the lightnings, they both forged a calf, and rejoined unto Baalpeor. And those
very persons, too, who were present at the time, and saw Lazarus arise, so far
from believing in him who had wrought these things, repeatedly attempted even to
slay him.

Now if seeing before their eyes one rise from the dead, they were so wicked, why
marvel at their not receiving a voice wafted from above? Since when a soul is
uncandid and perverse, and possessed by the disease of envy, it yields to none
of these things, even as when it is candid it receives all with faith, and hath
no great need of these. Speak not therefore thus, they believed not, but rather
inquire. Did not all things take place which ought to have made them believe?
For by the prophet also God frames this kind of defense of his own ways in
general, that is, the Jews being on the point of ruin, and of being given over
to extreme punishment, lest any from their wickedness should calumniate his
providence, he saith, What ought I to have done to this vineyard, that I have
not done? Just so here likewise do thou reflect.

What ought to have been done, and was not done? And indeed, whensoever arguments
arise on God's providence, do thou make use of this kind of defense, against
those who from the wickedness of the many try to raise a prejudice against it.
See, for instance, what astonishing things are done, preludes of those which
were to come, for it is no more paradise but heaven that is opened. But let our
argument with the Jews stand over unto some other time, for the present, God
working with us, we would direct our discourse to what is immediately before us.

And Jesus, when he was baptized, went up straightway out of the water, and, lo,
the heavens were opened unto him. Wherefore were the heavens opened? To inform
thee that at thy baptism also this is done, God calling thee to thy country on
high, and persuading thee to have nothing to do with earth. And if thou see not,
yet never doubt it.

For so evermore at the beginnings of all wonderful and spiritual transactions
sensible visions appear in such like signs, for the sake of them that are
somewhat dull in disposition, and who have need of outward sight, and who cannot
at all conceive in incorporeal nature, but are excited only by the things that
are seen, that so, though afterward no such thing occur, what hath been declared
by them once for all at the first may be received by thy faith. For in the case
of the apostles, too, there was a sound of mighty wind, and visions of fiery
tongues appeared, but not for the apostles' sake, but because of the Jews who
were then present. Nevertheless, even though no sensible signs take place, we
receive the things that have been once manifested by them.

Since the dove itself at that time therefore appeared, that as in place of a
finger, so to say, it might point out to them that were present, and to John,
the son of God. Not, however, merely on this account, but to teach thee also,
that upon thee no less at thy baptism the Spirit comes. But since then we have
no need of sensible vision, faith sufficing instead of all, for signs are not
for them that believe, but for them that believe not.

But why in the fashion of a dove? Gentle is that creature and pure. Forasmuch
then as the Spirit, too, is a spirit of meekness, he therefore appears in this
sort. And, besides, he is reminding us of an ancient history.

For so, when once a common shipwreck had overtaken the whole world, and our race
was in danger of perishing, this creature appeared, and indicated the
deliverance from the tempest, and bearing an olive branch, published the good
tidings of the calm and calm of the whole world, all which was a type of the
things to come. For, in fact, the condition of men was then much worse, and they
deserved a much sorer punishment. To prevent thy despairing, therefore, he
reminds thee of that history.

Because then also, when things were desperate, there was a sort of deliverance
and reformation. But then by punishment, now on the contrary by grace and an
unspeakable gift. Therefore the dove also appears, not bearing an olive branch,
but pointing out to us our deliverer from all evils, and suggesting the gracious
hopes.

For not from out of an ark doth she lead one man only, but the whole world she
leads up into heaven at her appearing, and instead of a branch of peace from an
olive, she conveys the adoption to all the world's offspring in common. Reflect
now in the greatness of the gift, and do not account his dignity the less for
his appearing in such a likeness. For I actually hear some saying, that such as
is the difference between a man and a dove, so great is that between Christ and
the Spirit, since the one appeared in our nature, the other in the likeness of a
dove.

What must we say then to these things? That the Son of God did indeed take upon
him the nature of man, but the Spirit took not on him the nature of a dove.
Therefore the evangelist also said not, in the nature of a dove, but in the form
of a dove. Accordingly never after did he so much as appear in this fashion, but
at that moment only.

And if on this account thou affirmest his dignity to be less, the cherubim too
will be made out by this reasoning much his superior, even as much so as an
eagle is to a dove, because they too were figured into that visible shape. And
the angels too superior again, for they no less have many times appeared in the
fashion of men. But these things are not so, indeed they are not, for the truth
of an economy is one thing, and the condescension of a temporary vision another.

Do not now, I pray thee, become unthankful towards thy benefactor, nor with the
very contraries requite him that hath bestowed on thee the fountain of
blessedness. For where adoption is vouchsafed, there is also the removing of
evils, and the giving of all good things. On this very account the Jewish
baptism ceases, and ours takes its beginning.

And what was done with regard to the Passover, the same ensues in the baptism
also. For as in that case too, he acting with a view to both, brought the one to
an end, but to the other he gave a beginning. So here, having fulfilled the
Jewish baptism, he at the same time opens also the doors of that of the church.

As on one table then, so in one river now, he had both sketched out the shadow,
and now adds the truth. For this baptism alone hath the grace of the Spirit, but
that of John was destitute of this gift. For this very cause in the case of the
others that were baptized no such thing came to pass, but only in the instance
of him who was to hand on this, in order that, besides what we have said, thou
mightest learn this also, that not the purity of the baptizer, but the power of
the baptized, had this effect.

Not until then, assuredly, were either the heavens opened, nor did the Spirit
make his approach. Because henceforth he leads us away from the old to the new
polity, both opening to us the gates on high, and sending down his Spirit from
thence to call us to our country there. And not merely to call us, but also with
the greatest mark of dignity.

For he hath not made us angels and archangels, but he hath caused us to become
sons of God, and beloved, and so he draws us on towards that portion of ours.
Having then all this in thy mind, do thou show forth a life worthy of the love
of him who calls thee, and of thy citizenship in that world, and of the honor
that is given thee. Crucified is thou art to the world, and having crucified it
to thyself, show thyself with all strictness a citizen of the city of the
heavens.

And do not, because thy body is not translated unto heaven, suppose that thou
hast anything to do with the earth, for thou hast thy head abiding above. Yea,
with this very purpose the Lord, having first come here, and having brought his
angels, did then, taking thee with him, depart thither, that even before thy
going up to that place thou mightest understand that it is possible for thee to
inhabit earth as it were heaven. Let us then keep watch over that noble birth
which we received from the beginning, and let us every day seek more and more
the palaces there, and to count all that is here to be shadow and a dream.

For so, had any king among those on earth, finding thee poor and a beggar, made
thee suddenly his son, never wouldst thou have thought upon thy cottage, and thy
cottages mean appointments. Yet surely in that case the difference is not much.
Do not then either in this case take account of any of the former things, for
thou art called unto much greater.

For both he who calls is the Lord of the angels, and the good things that are
given surpass all both word and thought. Since not from earth to earth doth he
remove thee, as the king doth, but from earth to heaven, and from a mortal
nature to an immortal, and to glory unspeakable, then only possible to be
properly manifested, when we shall actually enjoy it. Now then, having to
partake of such blessings, do I see thee minding money, and clinging to the pomp
which is here? And dost thou not esteem all that is seen to be more vile than
beggars' rags? And how wilt thou appear worthy of this honor? And what excuse
wilt thou have to plead? Or rather, what punishment wilt thou not have to
suffer, who after so great a gift art running to thy former vomit? For no longer
art thou punished merely as a man, but as a son of God that hath sinned.

And the greatness of thy honor becomes a means of bringing a sorer punishment on
thee, since we too punish not equally slaves that do wrong, and sons committing
the same offense, and most of all when they have received some great kindness
from us. For if he who had paradise for his portion, for one disobedience
underwent such dreadful things after his honor, we, who have received heaven,
and are become joint heirs with the Only Begotten, what excuse shall we have for
running to the serpent after the dove? For it will be no longer, Dost thou art,
and unto dust shalt thou return. And thou tillest the ground, and those former
words that will be said to us.

But what is far more grievous than these? The outer darkness, the bonds that may
not be burst, the venomous worm, the gnashing of teeth, and this with great
reason. For he that is not made better even by so great a benefit, would justly
suffer the most extreme and a yet more grievous punishment. Elias once opened
and shut heaven, but that was to bring down rain and restrain it.

Whereas to thee the heaven is not so opened, but in order for thee to ascend
thither. And what is yet more? Not to ascend only, but to lead up others also,
if thou wilt. Such great confidence in power hath he bestowed on thee in all
that is his.

Forasmuch then as our house is there, there let us store up all, and leave
nothing here, lest we lose it. For here, though thou put a lock on it, and
doors, and bars, and set thousands of servants to watch it, though thou get the
better of all the crafty ones, though thou escape the eyes of the envious, the
worms, the wasting that comes of time, which is impossible, death at any rate
thou wilt never escape, but will be deprived of all those things in one moment
of time, and not deprived of them only, but wilt have to transfer them into the
hands often of thy very enemies. Whereas, if thou wouldst transfer them into
that house, thou wilt be far above all.

For there is no need to apply either key, or doors, or bar. Such is the virtue
of that city. So inviolable is this place, and by nature inaccessible to
corruption and all wickedness.

How then is it not of the utmost folly, where destruction and waste is the lot
of all that is stored, there to heap up all, but where things abide untouched
and increase, there not to lay up even the least portion? In this, when we are
to live there for ever. For this cause the very heathens disbelieve the things
that we say, since our doings, not our sayings, are the demonstration which they
are willing to receive from us. And when they see us building ourselves fine
houses, and laying out gardens and baths, and buying fields, they are not
willing to believe that we are preparing for another sort of residence away from
our city.

For if this were so, say they, they would turn to money all they have here, and
lay them up beforehand there. In this they divine from the things that are done
in this world. For so we see those who are very rich getting themselves houses
and fields and all the rest, chiefly in those cities in which they are to stay.

But we do the contrary, and with all earnest zeal we get possession of the
earth, which we are soon after to leave, giving up not money only, but even our
very blood for a few acres and tenements. While for the purchase of heaven we do
not endure to give even what is beyond our wants, in this, though, we are to
purchase it at a small price, and to possess it forever, provided we had once
purchased it. Therefore I say we shall suffer the utmost punishment, departing
thither naked and poor, or rather it will not be for our own poverty that we
shall undergo these irremediable calamities, but also for making others to be
such as ourselves.

For when heathens see them that are partaken of so great mysteries earnest about
these matters, much more will they cling themselves to the things heaping much
fire upon our head. For when we, who ought to teach them to despise all things
that appear, do ourselves most of all urge them to the lust of these things,
when shall it be possible for us to be saved, having to give account for the
perdition of others? Hearest thou not Christ say, that he left us to be for salt
and for lights in this world, in order that we may both brace up those that are
melting in luxury, and enlighten them that are darkened by the care of wealth?
When therefore we even cast them into more thorough darkness, and make them more
dissolute, what hope shall we have of salvation? There is none at all. But
wailing and gnashing our teeth, and bound hand and foot, we shall depart into
the fire of hell, after being full well worn down by the cares of riches.

Considering then all these things, let us loose the bands of such deceit, that
we may not at all fall into those things which deliver us over to the
unquenchable fire. For he that is a slave to money, the chains both here and
there will have him continually liable to them. But he that is rid of this
desire, will attain to freedom from both.

Unto which that we also may attain, let us break in pieces the grievous yoke of
avarice, and to make ourselves wings toward heaven, by the grace and love
towards man of our Lord Jesus Christ, to whom be glory and might for ever and
ever. Amen.


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  CHAPTER 13: 13: MT 4:1-11 - THE TEMPTATION OF JESUS CHRIST
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HOMILY XIII. MATTHEW IV. I-XI Then was Jesus led up of the Spirit into the
wilderness, to be tempted of the devil.

Then, when, after the descent of the Spirit, after the voice that was born from
above, and said, This is my beloved Son, in whom I am well pleased. And what was
marvellous, it was of the Holy Spirit. For this he here saith, Led him up.

For since with a view to our instruction he both did and underwent all things,
he endures also to be led up thither, and to wrestle against the devil. In order
that each of those who are baptised, if after his baptism he have to endure
greater temptations, may not be troubled as if the results were unexpected, but
may continue to endure all nobly, as though it were happening in the natural
course of things. Yea, for therefore thou didst take up arms, not to be idle,
but to fight.

For this cause neither doth God hinder the temptations as they come on. First,
to teach thee that thou art to become much stronger. Next, that thou mayest
continue modest, neither be exalted, even by the greatness of thy gifts, the
temptations having power to repress thee.

Moreover, in order that the wicked demon, who is for a while doubtful about thy
desertion of him, by the touchstone of temptations may be well assured that thou
hast utterly forsaken and fallen from him. Fourthly, that thou mayest in this
way be made stronger and better tempered than any steel. Fifthly, that thou
mayest obtain a clear demonstration of the treasures entrusted to thee.

For the devil would not have assailed thee unless he had seen thee brought to
greater honour. Hence, for example, from the beginning he attacked Adam, because
he saw him in the enjoyment of great dignity. For this reason he arrayed himself
against Job, because he saw him crowned and proclaimed by the God of all.

How then saith he? Pray that ye enter not into temptation. For this cause he
doth not show thee Jesus simply going up, but led up according to the principle
of the economy, signifying obscurely by this that we ought not of ourselves to
leap upon it, but being dragged thereto to stand manfully. And see whither the
Spirit led him up, when he had taken him? Not into a city and forum, but into a
wilderness.

That is, he being minded to attract the devil, gives him a handle not only by
his hunger, but also by the place. For then most especially doth the devil
assail, when he sees men left alone and by themselves. Thus did he also set upon
the woman in the beginning, having caught her alone, and found her apart from
her husband.

Just as when he sees us with others and banded together, he is not equally
confident and makes no attack. Wherefore we have the greatest need on this very
account to be flocking together continually, that we may not be open to the
devil's attacks. Having then found him in the wilderness, and in a pathless
wilderness, for that the wilderness was such, Mark hath declared, saying, that
he was with the wild beast.

Behold with how much craft he draws near, and wickedness, for what sort of
opportunity he watches. For not in his fast, but in his hunger he approaches
him, to instruct thee how great a good fasting is, and how it is a most powerful
shield against the devil, and that after the font men should give themselves up,
not to luxury and drunkenness and a full table, but to fasting. For, for this
cause even he fasted, not as needing it himself, but to instruct us.

Thus, since our sins before the font were brought in by serving the belly, much
as if any one who had made a sick man whole, were to forbid his doing those
things from which the distemper arose, so we see here likewise that he himself
after the font brought in fasting. For indeed both Adam by the incontinence of
the belly was cast out of paradise, and the flood in Noah's time this produced,
and this brought down the thunders on Sodom. For although there was also a
charge of whoredom, nevertheless from this grew the root of each of those
punishments, which Ezekiel also signified when he said, But this was the
iniquity of Sodom, that she waxed wanton in pride and in fullness of bread, and
in abundance of luxury.

Thus the Jews also perpetrated the greatest wickedness, being driven upon
transgression by their drunkenness and delicacy. On this account then even he
too fast forty days, pointing out to us the medicines of our salvation, yet
proceeds no further, lest on the other hand, through the exceeding greatness of
the miracle, the truth of his economy should be discredited. For as it is, this
cannot be, seeing that both Moses and Elias, anticipating him, could advance to
so great a length of time, strengthened by the power of God.

And if he had proceeded farther, from this among other things his assumption of
our flesh would have seemed incredible to many. Having then fasted forty days
and as many nights, he was afterwards and hungered, affording him a point to lay
hold of and approach, that by actual conflict he might show how to prevail and
be victorious. Just so do wrestlers also, when teaching their pupils how to
prevail and overcome.

They voluntarily end the list, engage with others, to afford these and the
persons of their antagonists the means of seeing and learning the mode of
conquest, which same thing then also took place. For it being his will to draw
him on so far, he both made his hunger known to him, and awaited his approach,
and as he waited for him, so he dashed him to earth, once, twice, and three
times, with such ease as became him. But that we may not, by hurrying over these
victories, mar your profit, let us begin from the first assault, and examine
each with exact care.

Thus, after he was unhungered, it is said, the tempter came and said unto him,
If thou be son of God, command that these stones be made bread. For because he
had heard a voice born from above, and saying, This is my beloved son, and had
heard also John bearing so large witness concerning him, and after that saw him
unhungered, he was thenceforth in perplexity, and neither could believe that he
was a mere man, because of the things spoken concerning him, nor, on the other
hand, receive it that he was son of God, seeing him as he did in hunger, whence
being in perplexity he utters ambiguous sounds. And much as when coming to Adam
at the beginning, he feigns things that are not, that he may learn the things
that are, even so here also, not knowing clearly the unutterable mystery of the
economy, and who he may be that is come, he attempts to weave other nuts,
whereby he thought to know that which was hidden and obscure.

And what saith he? If thou be son of God, command that these stones be made
bread. He said not, Because thou art unhungered, but, If thou be son of God,
thinking to cheat him with his compliments. Wherefore also he was silent
touching the hunger, that he might not seem to be alleging it and upbraiding
him.

For not knowing the greatness of the economy which was going on, he supposed
this to be a reproach to him. Wherefore flattering him craftily, he makes
mention of his dignity only. What then saith Christ? To put down his pride, and
to signify that there was nothing shameful in what had happened, nor unbecoming
his wisdom.

That which the other had passed over in silence to flatter him, he brings
forward and sets it forth, saying, Man shall not live by bread alone. So that he
begins with the necessity of the belly. But mark, I pray thee, the craft of that
wicked demon, and whence he begins his rustlings, and how he doth not forget his
proper art.

For by what means he cast out also the first man, and encompassed him with
thousands of other evils. With the same means here likewise he weaves his
deceit, I mean with incontinence of the belly. So too even now one may hear many
foolish ones say their bad words by thousands because of the belly.

But Christ, to show that the virtuous man is not compelled even by this tyranny
to do anything that is unseemly, first hungers, then submits not to what is
enjoined him, teaching us to obey the devil in nothing. Thus, because the first
man did hereby both offend God and transgress the law, as much and more doth he
teach thee. Though it be no transgression which he commands, not even so to
obey.

And why say I, transgression? Why, even though something expedient be suggested
by the devils, do not thou, saith he, even so give heed unto them. Thus for
instance he stopped the mouths of those devils also, proclaiming him son of God.
And Paul too again rebuked them, crying this selfsame thing.

And yet what they said was profitable. But he more abundantly dishonoring them
and obstructing their plot against us, drove them away even when doctrines of
salvation were preached by them, closing up their mouths and bidding them be
silent. And therefore neither in this instance did he consent to what was said.

But what saith he? Man shall not live by bread alone. Now his meaning is like
this. God is able even by a word to nourish the hungry man, bringing him a
testimony out of the ancient scripture, and teaching us, though we hunger, yea,
whatever we suffer, never to fall away from our Lord.

But if a man say, still he should have displayed himself, I would ask him with
what intent and for what reason. For not at all that he might believe did the
others so speak, but that he might, as he thought, over-argue him into unbelief.
Since the first of mankind were in this way beguiled and over-argued by him, not
putting earnest faith in God.

For the contrary of what God had said he promised them, and puffed them up with
vain hopes, and brought them to unbelief, and so cast them out of the blessings
they actually possessed. But Christ signifies himself not to have consented,
either to him then or afterwards to the Jews his partisans, in their demands of
signs, invariably instructing us, whatever we may have power to do, yet to do
nothing vainly and at random, nor even when want urges, to obey the devil. What
then doth this accursed one, overcome and unable to persuade him to do his
bidding, and that when pressed by such violent hunger, he proceeds to another
thing, saying, If thou be son of God, cast thyself down, for it is written, He
shall give his angels charge concerning thee, and in their hands they shall bear
thee up.

What can the reason be, that at each temptation he adds this, If thou be son of
God? Much the same as he did in that former case, he doth also at this time,
that is, as he then slandered God, saying, In the day ye eat, your eyes shall be
opened, thereby intending to signify that they were beguiled and overreached,
and had received no benefit. Even so in this case also he insinuates this same
thing, saying, In vain God hath called thee son, and hath beguiled thee by his
gift. For if this be not so, afford us some clear proof that thou art of that
power.

Then, because Christ had reasoned with him from Scripture, he also brings in a
testimony of the prophet. How then doth Christ? He is not indignant, nor
provoked, but with that extreme gentleness he reasons with him again from the
Scriptures, saying, Thou shalt not tempt the Lord thy God, teaching us that we
must overcome the devil, not by miracles, but by forbearance and long-suffering,
and that we should do nothing at all for display and vainglory. But mark thou
his folly, even by the very testimony which he produced.

For while the testimony cited by the Lord were both of them spoken with
exceeding fitness, his, on the other hand, were chance and random sayings,
neither did he bring forward on his part that which applied to the matter in
hand. For that it is written, He shall give his angels charge concerning thee.
This surely is not advice to dash and toss oneself down headlong, and moreover
this was not so much as spoken concerning the Lord.

However, this for the time he did not expose, although there was both insult in
his manner of speech and great inconsistency. For of God's Son no man requires
these things, but to cast oneself down is the part of the devil and of demons,
whereas God's part is to raise up even them that are down. And if he ought to
have displayed his own power, it would not have been by casting and tossing
himself down at random, but by saving others.

But to cast ourselves down precipices and into pits pertains properly to his
troop. Thus, for example, the juggler among them doth everywhere. But Christ,
even when these things are said, does not yet reveal himself, but is man for a
while discourses with him.

For the sayings, Man shall not live by bread alone, and Thou shalt not tempt the
Lord thy God, suited one not greatly revealing himself, but representing himself
as one of the many. But marvel thou not if he in reasoning with Christ
oftentimes turns himself about, for his pugilists when they have received deadly
blows reel about, drenched in much blood and blinded, even so he too, darkened
by the first and the second blow, speaks at random what comes uppermost, and
proceeds to his third assault. And he leadeth him up into a high mountain, and
showeth him all the kingdoms, and saith, All these things will I give thee, if
thou wilt fall down and worship me.

Then saith he, Get thee behind me, Satan, for it is written, Thou shalt worship
the Lord thy God, and him only shalt thou serve. For since he was now come to
sinning against the Father, saying, that all that is the Father's was his, and
was endeavouring to make himself out to be God, as artificer of the universe, he
then rebuked him, but not even then with vehemence, but simply, Get thee hence,
Satan, which itself had in it something of command rather than of rebuke. For as
soon as he had said to him, Get thee hence, he caused him to take to flight,
since he brought not against him any other temptations.

And how saith Luke, that he ended all temptation? To me it seems that in
mentioning the chief of the temptations he had spoken of all, as though the rest
too were included in these. For the things that form the substance of
innumerable evils are these, to be a slave to the belly, to do anything for vain
glory, to be in subjection to the madness of riches. Which accordingly that
accursed one considering, set last the most powerful of all, I mean the desire
of more, and though originally and from the beginning he was travailing to come
to this, yet he kept it for the last, as being of more force than the rest.

For in fact this is the manner of his wrestling, to apply those things last,
which seem more likely to overthrow. And this sort of thing he did with respect
to Job likewise. Wherefore in this instance too, having begun with the motives
which seem to be viler and weaker, he goes on to the more prevailing.

How then are we to get the better of him? In the way which Christ that taught
us, by fleeing to God for refuge, and neither to be depressed in famine, as
believing in God, who is able to feed even with a word, nor amidst whatever good
things we may receive to tempt him who gave them, but to be content with the
glory which is from above, making no account of that which is of men, and on
every occasion to despise what is beyond our need. For nothing doth so make us
fall under the power of the devil as longing for more, and loving covetousness,
and this we may see even by what is done now. For now also there are those who
say, All these things will we give thee, if thou wilt fall down and worship, who
are indeed men by nature, but have become his instruments.

Since at that time too he approached him not by himself only, but also by
others, which Luke also was declaring when he said, that he departed from him
for a season, showing that hereafter he approached him by his proper
instruments. And, behold, angels came and ministered unto him. For when the
assault was going on, he suffered them not to appear, that he might not thereby
drive away the prey.

But after he had convicted him in all points, and caused him to take flight,
then they appear, that thou also mayest learn, that after thy victories, which
are copied from his, angels will receive thee also, applauding thee, and waiting
as guards on thee in all things. Thus, for example, angels take Lazarus away
with them, after the furnace of poverty and of famine and of all distress. For
as I have already said, Christ on this occasion exhibits many things which we
ourselves are to enjoy.

Forasmuch then as all these things have been done for thee, do thou emulate and
imitate his victory. And should any one approach thee of those who are that evil
spirit's servants, and savour the things that be of him, abrading thee and
saying, If thou art marvellous and great, remove the mountain. Be not troubled
nor confounded, but answer with meekness, and say some such thing as thou hast
heard thy Lord say.

Thou shalt not tempt the Lord thy God. Or should he, offering glory and
dominion, and an endless amount of wealth, enjoin thee to worship him, do thou
stand again manfully. For neither did the devil deal so with the common Lord of
us all only.

But every day also he brings these his machinations to bear on each of his
servants, not in mountains only and in wilderness, nor by himself, but in cities
likewise, in market-places, and in courts of justice, and by means of our own
kindred, even men. What then must we do? Disbelieve him altogether, and stop our
ears against him, and hate him when he flatters, and when he proffers more, then
so much the more shun him. Because in Eve's case also, when he was most lifting
her up with hopes, then he cast her down, and did her the greatest evils.

Yea, for he is an implacable enemy, and hath taken up against us such war as
excludes all treaty. And we are not so earnest for our own salvation, as he is
for our ruin. Let us then shun him not with words only, but also with works, not
in mind only, but also in deed.

And let us do none of the things which he approves, for so shall we do all those
which God approves. Yea, for he makes also many promises, not that he may give,
but that he may take. He promises by rapin that he may deprive us of the kingdom
and of righteousness, and sets treasures in the earth as a kind of djinns or
traps, that he may deprive us both of these and of the treasures in heaven.

And he would have us be rich here, that we may not be rich there. And if he
should not be able by wealth to cast us out of our portion there, he comes
another way, the way of poverty, as he did with respect to Job. That is, when he
saw that wealth did him no harm, he weaves his toils by poverty, expecting on
that side to get the better of him.

But what could be more foolish than this? Since he that hath been able to bear
wealth with moderation, much more will he bear poverty with manliness. And he
who desires not riches when present, neither will he seek them when absent, even
as that blessed man did not, but by his poverty on the other hand he became
still more glorious. For of his possessions that wicked demon had power indeed
to deprive him, but his love toward God he not only could not take away, but
made it even stronger.

And when he had stripped him of all, he caused him to abound with more
blessings, wherefore also he was in perplexity. For the more plagues he brought
upon him, the more mighty he then saw him become. And therefore, as you know,
when he had gone through all, and had thoroughly tried his mettle, because he
made no way, he ran to his old weapon, the woman, and assumes a mask of concern,
and makes a tragical picture of his calamities in most pitiable tone, and feigns
that for removal of his evil he is introducing that deadly counsel.

But neither so did he prevail, nay, for his bait was perceived by that wondrous
man, who with much wisdom stopped the mouth of the woman, speaking at his
instigation. Just so we likewise must act, though it be a brother, a tried
friend, a wife, whom you will of those nearest to us, whom he hath entered into,
and so utters something not convenient, we must not receive the counsel for the
person of him who so speaks, but for the deadly counsel turned away from the
speaker. Since in fact now also he doth many such things, and puts before him a
mask of sympathy, and while he seems to be friendly, he is instilling his
pernicious words, more grievous than poisons.

Thus as to flatter for evil is his part, so to chastise for our good is God's.
Let us not then be deceived, neither let us by every means seek after the life
of ease. For whom the Lord loveth, it is said, he chasteneth.

Wherefore when we enjoy prosperity, living in wickedness, then most of all
should we grieve. For we ought ever to be afraid while we sin, but especially
when we suffer no ill. For when God exacts our penalties by little and little,
he makes our payment for these things easy to us.

But when he is long-suffering for each of our negligences, he is storing us up,
if we continue in such things, unto a great punishment. Since if for the
well-doers affliction be a necessary thing, much more for them that sin. See,
for instance, how much long-suffering Pharaoh met with, and afterwards underwent
for all most extreme punishment.

And how many things Nebuchadnezzar offended, yet at the end expiated all. And
the rich man, because he had suffered no great ill here, for this very cause
chiefly became miserable. For that having lived in luxury in the present life,
he departed to pay the penalty of all these things there, where he could not
obtain anything at all to soothe his calamity.

Yet for all this some are so cold and senseless as to be always seeking only the
things that are here, and uttering those absurd sayings. Let me enjoy all things
present for a time, and then I will consider about things out of sight. I will
gratify my belly, I will be a slave to pleasures, I will make full use of the
present life.

Give me to-day, and take to-morrow. Oh, excessive folly! Why wherein do they who
talk so differ, from goats and swine? For if the prophet permits not them to be
accounted men, that nay after their neighbor's wife, who shall blame us for
esteeming these to be goats and swine, and more insensible than asses, by whom
those things are held uncertain, which are more evident than what we see? Why,
if thou believest nothing else, attend to the devils in their scourging, to them
who had our hurt for their object in all their practice, both in word and deed.
For thou wilt not, I am sure, contradict us, that they do all to increase our
security, and to do away with the fear of hell, and to breed disbelief of the
tribunals in that world.

Nevertheless they that are so minded, by cryings and wailings, do oftentimes
proclaim the torments that are there. Whence is it then that they so speak, and
utter things contrary to their own will? From no other cause but because they
are under the pressure of stronger compulsion. For they would have not been
minded of their own accord to confess either that they are tormented by dead
men, or that they at all suffer anything dreadful.

Wherefore now have I said this? Because evil demons confess hell, who would fain
have hell disbelieved. But thou who enjoyest honour so great, and hast been a
partaker in unutterable mysteries, does not so much as imitate them, but art
become more hardened even than they. But who, one will say, hath come from those
in hell, and hath declared these things? Why, who hath arrived here from heaven,
and told us that there is a God who created all things? And whence is it clear
that we have a soul? For plainly, if thou art to believe the things only that
are in sight, both God and angels, and mind and soul, will be a matter of
doubting to thee, and in this way thou wilt find all the doctrines of the truth
gone.

Yet surely, if thou art willing to believe what is evident, the things invisible
ought to be believed by thee, rather than those which are seen. Even though what
I say be a paradox, nevertheless it is true, and among men of understanding is
fully acknowledged. For whereas the eyes are often deceived, not in the things
unseen only, for of those they do not so much as take cognizance, but even in
those which men think they actually see.

Distance and atmosphere, and absence of mind, and anger, and care, and ten
thousand other things impeding their accuracy. The reasoning power of the soul,
on the other hand, if it receive the light of the divine scriptures, will prove
a more accurate and unerring standard of realities. Let us not then vainly
deceive ourselves, neither in addition to the carelessness of our life, which is
the offspring of such doctrines as these, heap up to ourselves, for the very
doctrines themselves, a more grievous fire.

For if there be no judgment, and we are not to give account of our deeds,
neither shall we receive rewards for our labors. Observe which way your
blasphemies tend, when ye say, that God, who is righteous, and loving, and mild,
overlooks so great labors and toils. And how can this be reasonable? Why, if by
nothing else, at any rate by the circumstances of thine own house, I bid thee
weigh these things, and then thou wilt see the absurdity.

For though thou wert thyself savage and inhuman beyond measure, and wilder than
the very wild beast, thou wouldst not choose at thy death to leave unhonored the
servant that had been affectionate to thee, but requitest him both with freedom
and with a gift of money, and for as much as in thine own person hereafter,
having departed, thou wilt be able to do him no good, thou givest charge
concerning him to the future inheritors of thy substance, beseeching, exhorting,
doing everything, so that he may not remain unrewarded. So then thou, who art
evil, art so kind and loving towards thy servant. And will the infinite goodness
that is God, the unspeakable love to man, the kindness so vast, will he overlook
and leave uncrowned his own servants, Peter and Paul, and James and John, those
who every day for his sake suffered hunger, were bound, were scourged, were
drowned in the sea, were given up to wild beasts, were dying, were suffering so
great things, as we cannot so much as reckon up? And whereas the Olympic judge
proclaims and crowns the victor, and the master rewards the servant, and the
king the soldier, and each in general him that hath done him service, with what
good things he can? Shall God alone, after those so great toils and labors,
repay them with no good thing great or small? Shall those just and pious men,
who have walked in every virtue, lie in the same state with adulterers, and
parasites, and manslayers, and violators of tombs? And in what way can this be
reasonable? Since, if there be nothing after our departure hence, and our
interests reach no further than things present, those are in the same case with
these, or rather not so much as in the same.

For what, though hereafter, as though saiest, they fare alike? Yet here, the
whole of their time, the wicked have been at ease, the righteous in
chastisement. And this what sort of tyrant, what savage and relentless man, did
ever so devise, touching his own servants and subjects? Didst thou mark the
exceeding greatness of the absurdity, and in what this argument issues?
Therefore, if thou wilt not, any other way, yet by these reasonings be
instructed to rid thyself of this wicked thought, and to flee from vice, and
cleave to the toils which end in virtue, and then shalt thou know certainly that
our concerns are not bounded by the present life. And if any one ask thee, who
hath come from thence, and brought word what is there? Say unto him, Of men not
one, for surely who would have been often disbelieved, is vaunting and
exaggerating the thing.

But the Lord of the angels hath brought word with exactness of all those things.
What need then have we of any man, seeing he that will demand account of us,
crieth aloud every day, that he hath both made ready a hell, and prepared a
kingdom, and affords us clear demonstrations of these things? For if he were not
hereafter to judge, neither would he have exacted any penalty here. Well, but as
to this very point, how can it be reasonable? That of the wicked some should be
punished, others not? I mean, if God be no respecter of persons, as surely he is
not, why can it be that of one he exacts a penalty, but another he suffers to go
away unpunished? Why, this is again more inexplicable than the former.

Yet if you are willing to hear what we say with candor, we will solve this
difficulty also. What then is the solution? He neither exacts penalty of all
here, lest thou shouldst despair of the resurrection, and lose all expectation
of the judgment, as though all were to give account here. Nor doth he suffer all
to go away unpunished, lest on the other hand thou shouldst account all to be
without his providence.

But he both punishes and abstains from punishing. By those whom he punishes,
signifying that in that world also, he will exact a penalty of such as were
unpunished here. And by those whom he doth not punish, working upon thee to
believe that there is some fearful trial after our departure hence.

But if he were altogether indifferent about our former deeds, he neither would
have punished any here, nor have conferred benefits. But now thou seest him for
thy sake stretching out the heaven, kindling the sun, founding the earth,
pouring forth the sea, expanding the air, and appointing for the moon her
courses, setting unchangeable laws for the seasons of the years, and all other
things too, performing their own courses exactly at a sign from him. For both
our nature and that of creatures irrational, of them that creep, that walk, that
fly, that swim, in marshes, in springs, in rivers, in mountains, in forests, in
houses, in the air, in plains, plants also, and seeds, and trees, both wild and
cultivated, both fruitful and unfruitful, and all things in general, moved by
that unwearied hand, make provision for our life, affording to us of themselves
their ministry, not for our need only, but also for our feeling of high station.

Seeing, therefore, orders so great and fair, and yet we have not mentioned so
much as the least portion thereof, darest thou say, that he who for thy sake
hath wrought things so many and great, will overlook thee in the most critical
points, and suffer thee when dead to lie with the asses and swine, and that
having honoured thee with so great a gift, that of godliness, whereby he hath
even equaled thee with the angels, he will overlook thee after thy countless
labours and toils? And how can this be reasonable? Why, these things, if we be
silent, the stones will immediately cry out, so plain are they, and manifest,
and more lucid than the sunbeam itself. 3. Having then considered all these
things, and having convinced our own soul, that after our departure hence, we
shall both stand at the fearful judgment seat, and give account of all that we
have done, and shall bear our penalty, and submit to our sentence, if we
continue in our negligences, and shall receive crowns and unutterable blessings,
if we are willing to give a little heed to ourselves, let us both stop the
mouths of them who gainsay these things, and ourselves choose the way of virtue,
that with due confidence departing to that tribunal, we may attain unto the good
things that are promised us, by the grace and love towards man, of our Lord
Jesus Christ, to whom be glory and dominion, now and ever, world without end.
Amen.

End of Homily 13


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  CHAPTER 14: 14: MT 4:12-25 - THE CALLING OF THE FIRST DISCIPLES 
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HOMILY XIV. MATTHEW 4. XII-XXV Now when Jesus had heard that John was delivered
up, he departed into Galilee. Wherefore doth he depart? Again instructing us not
to go to meet temptations, but to give pleas and withdraw ourselves.

For it is no reproach the not casting oneself into danger, but the failing to
stand manfully when fallen into it. To teach us this accordingly, and to soothe
the envy of the Jews, he retires to Capernaum, at once fulfilling the prophecy,
and making haste to catch the teachers of the world, for they, as you know, were
abiding there, following their craft. But, Mark, I pray thee, how in every case
when he is about to depart unto the Gentiles, he hath the occasion given him by
Jews.

For so in this instance, by plotting against his forerunner, and casting him
into prison, they thrust out Christ into the Galilee of the Gentiles. For to
show that he neither speaks of the Jewish nation by a part of it, nor signifies
obscurely all the tribes, Mark how the prophet distinguishes that place, saying,
The land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the
Gentiles, the people which sat in darkness, saw great light. By darkness here
not meaning that which is sensible, but men's errors and ungodliness.

Wherefore he also added, They which sat in the region in shadow of death, to
them light is sprung up. For that thou mightest learn that neither the light nor
the darkness which he speaks of are sensible, in discoursing of the light. He
called it not merely light, but a great light, which elsewhere he expresses by
the word true, and in describing the darkness he termed it a shadow of death.

Then implying that they did not of themselves seek and find, but that God showed
himself to them from above, he saith to them. Light is sprung up, that is, the
light of itself sprang up and shone forth. It was not that they first ran to the
light.

For in truth the condition of men was at the worst before Christ's coming. Since
they more than walked in darkness, they sat in darkness, a kind of sign that
they did not even hope to be delivered. For as persons not even knowing where to
put a step forward, so they sat, overtaken by the darkness, not being able so
much as to stand any more.

From that time Jesus began to preach and to say, Repent, for the kingdom of
heaven is at hand. From that time. What time? After John was cast into prison.

And wherefore did he not preach to them from the beginning? Indeed, what
occasion for John at all, when the witness of his works was proclaiming him?
That hence also thou mightest learn his dignity, namely, that as the fathers so
he too hath prophets, to which Purposaccharia also speak. And thou, child, shalt
be called a prophet of the highest. And that he might leave no occasion to the
shameless Jews, which motive he himself alleged, saying, John came neither
eating nor drinking, and they say he hath a devil.

The son of man came eating and drinking, and they say, Behold a man gluttonous
and a wine-bibber, a friend of publicans and sinners. But wisdom is justified of
her children. And moreover it was necessary that what concerned him should be
spoken by another first, and not by himself.

For if even after both testimonies and demonstrations, so many and so great,
they said, Thou bearest record of thyself, thy record is not true, had he,
without John saying anything, come into the midst, and first borne record
himself, what would they not have said? For this cause neither did he preach
before John, nor did he work miracles, until John was cast into prison, lest in
this way the multitude should be divided. Therefore also John did no miracle at
all, that by this means also might give over the multitude to Jesus, his
miracles drawing them unto him. Again, if even after so many divine precautions,
John's disciples, both before and after his imprisonment, were jealously
disposed towards him, and the people too suspected not him, but John, to be the
Christ, what would not the result have been, had none of these things taken
place? For this cause both Matthew distinctly notes, that from that time he
began to preach.

And when he began his preaching, he himself also taught this same doctrine,
which the other used to preach. And no word is yet concerning himself, doth the
doctrine which he preached say. Because it was for the time a great thing, even
for this to be received, forasmuch as they had not as yet the proper opinion
about him.

Therefore also at the beginning he puts nothing severe or grievous, as the other
did, mentioning an axe, and a tree cut down, a fan and a threshing-floor, and
unquenchable fire. But his preludes are gracious. The heavens and the kingdom
there are the good things which he declares to his hearers.

And walking by the sea of Galilee, he saw two brethren, Simon that was surnamed
Peter, and Andrew his brother, casting a net into the sea, for they were
fishers. And he said unto them, Come ye after me, and I will make you fishers of
men. And they left their nets and followed him.

And yet John saith that they were called in another manner, whence it is evident
that this was a second call. And for many things one may perceive this. For
there it is said, that they came to him when John was not yet cast into prison,
but here after he was in confinement.

And there Andrew calls Peter, but here Jesus calls both. And John saith, Jesus
seeing Simon coming, saith, Thou art Simon, the son of Jonah. Thou shalt be
called Cephas, which is by interpretation a stone.

But Matthew saith that he was already called by that name, for his words are,
Seeing Simon that was called Peter. And from the place whence they were called,
and from many other things one may perceive this, and from their ready
obedience, and abandonment of all. For now they were well instructed beforehand.

Thus in the other case Andrew is seen coming into his house, and hearing many
things. But here, having heard one bare word, they followed immediately. Since
neither was it unnatural for them to follow him at the beginning, and then leave
him again and return anew to their own craft, when they saw both John thrown
into prison and himself departing.

Accordingly you see that he finds them actually fishing. But he neither forbade
them at the first when minded to withdraw, nor having withdrawn themselves, did
he let them go altogether. But he gave way when they started aside from him, and
comes again to win them back, which kind of thing is the great point in fishing.

But mark both their faith and their obedience. For though they were in the midst
of their work, and he know not how greedy a thing fishing is, when they heard
his command they delayed not, they procrastinated not, they said not, let us
return home and converse with our kinsfolk. But they forsook all and followed,
even as Elijah did to Elijah.

Because such is the obedience which Christ seeks of us, is that we delay not
even a moment of time, though something absolutely most needful should
vehemently press on us. Wherefore also when some other had come unto him, and
was asking leave to bury his own father, not even this did he permit him to do,
to signify that before all we ought to esteem the following of himself. But if
thou shouldst say, The promise is very great, even for this do I most admire
them, for that when they had not as yet seen any sign, they believed in so great
a reach of promise, and accounted all but second to that attendance, and this
because they believed that by what words they were caught, by the same they
would be able to catch others also.

To these then such was his promise, but to James and John he saith no such
thing, for the obedience of those that had gone before had by this time paved
the way for these, and besides they had also heard many things before concerning
him. And see how he doth with exact care intimate unto us their poverty also, in
that he found them sewing up their nets. So exceeding great was their poverty,
that they were mending what was worn out, not being able to buy others, and this
too was for the time no small proof of virtue, their beating poverty with ease,
their supporting themselves by honest labor, their being bound one to another by
the power of love, their having their father with them, and attending upon them.

When therefore he had caught them, then he begins in their presence to work
miracles, by his deeds confirming the words of John concerning him. And he was
continually frequenting their synagogues, even by this instructing them that he
was not a sort of adversary of God and deceiver, but that he was come in
accordance with the Father. And while frequenting them he did not preach only,
but also showed forth miracles, and this because on every occasion, whensoever
anything is done strange and surprising, and any polity is introduced, God is
wont to work miracles as pledges of his power, which he affords to them that are
to receive his laws.

Thus for instance, when he was about to make man, he created a whole world, and
then gave him that law which he had in paradise. And when he was to give laws to
Noah, he showed forth a new great miracle, in that he reduced again the whole
creation to its elements, and made that fearful sea to prevail for a full year,
and in that, amid so great a tempest, he preserved that righteous man. And in
the time of Abraham, too, he vouchsafed many signs, as his victory in the war,
the plague upon Pharaoh, his deliverance from dangers.

And when about to legislate for the Jews, he showed forth those marvelous and
great prodigies, and then gave the law. Just so in this case also, being to
introduce a certain high polity, and to tell them what they had never heard, by
the display of the miracles, he confirms what he saith. Thus, because the
kingdom he was preaching appeared not, by the things that appear, he makes it,
though invisible, manifest.

And mark the evangelist's care, to avoid superfluity of words, how he tells us
not of every one of them that are healed, but in a few words speeds over showers
of miracles. For they brought unto him, saith he, all that were sick with
diverse diseases and torments, and those which were possessed with devils, and
those which were lunatic, and those that had the palsy, and he healed them. But
our inquiry is this, why it can have been that he demanded faith of none of
them.

For he said not what we find him saying after this. Believe ye that I am able to
do this? Because he had not as yet given proof of his power. And besides, the
very act of approaching him, and of bringing others to him, exhibited no common
faith.

For they brought them even from far, whereas they would never have brought them,
unless they had persuaded themselves of great things concerning him. Now then,
let us too follow him. For we also have many diseases of our soul, and these
especially he would fain heal, since with this intent he corrects that other
sort, that he may banish these out of our soul.

Let us therefore come unto him, and let us ask nothing pertaining to this life,
but rather remission of sins. For indeed he gives it even now, if we be in
earnest. Since as then his fame went out into Syria, so now into the whole
world.

And they indeed ran together on hearing that he healed persons possessed. And
thou, after having much more and greater experience of his power, dost thou not
rouse thyself and run? But whereas they left both country and friends and
kinsfolk, endurest thou not so much as to leave thy house for the sake of
drawing near, and obtaining far greater things? Or rather, we do not require of
thee so much as this, but leave thy evil habits only, and thou canst easily be
made whole, remaining at home with thy friends. But as it is, if we have any
bodily ailment, we do and contrive everything to be rid of what pains us.

But when our soul is indisposed, we delay and draw back. For which cause neither
from the other sort are we delivered, since the things that are indispensable
are become to us secondary, and the secondary indispensable. And letting alone
the fountain of our ills, we would vain cleanse out the streams.

For that our bodily ills are caused by the wickedness of the soul, is shown both
by him that had the palsy thirty and eight years, and by him that was let down
through the roof, and by Cain also before these, and from many other things
likewise one may perceive this. Let us do away then with the wellspring of our
evils, and all the channels of our diseases will be stayed. For the disease is
not palsy only, but also our sin, and this more than that, by how much a soul is
better than a body.

Let us therefore now also draw nigh unto him. Let us entreat him that he would
brace our paralyzed soul, and leaving all things that pertain to this life, let
us take account of the things spiritual only. For if thou cleave unto these
also, yet think of them after the other.

Neither must thou think lightly of it, because thou hast no pain in sinning.
Rather, on this very account most of all do thou lament, that thou feelest not
the anguish of thine offenses. For not because sin bites not, doth this come to
pass, but because the offending soul is insensible.

Regard with this view them that have a feeling of their own sins, how they wail
more bitterly than such as are being cut or burned, how many things they do, how
many suffer, how greatly they mourn and lament, in order to be delivered from
their evil conscience. They would not do any such thing unless they were
exceedingly pained in soul. The best thing then is to avoid sin in the first
instance.

The next to it is to feel that we sin, and thoroughly amend ourselves. But if we
have not this, how shall we pray to God, and ask forgiveness of our sins? We who
take no account of these matters. For when thou thyself was offended art
unwilling to know so much as this very fact, that thou hast sinned.

For what manner of offenses wilt thou entreat God for pardon? For what thou
knowest not? And how wilt thou know the greatness of the benefit? Tell therefore
thine offenses in particular, that thou mayest learn for what thou receivest
forgiveness, that so thou mayest become grateful towards thy benefactor. But
thou, when it is a man whom thou hast provoked, entreat his friends, neighbors,
and doorkeepers, and spendest money, and consumest many days in visiting and
petitioning. And though he that is provoked utterly reject thee once, twice, ten
thousand times over, thou despondest not, but becoming more earnest thou makest
the more entreaty.

But when the God of all is provoked, we gape and throw ourselves back, and live
in luxury, and in drunkenness, and do all things as usual. And when shall we be
able to propitiate him? And how shall we by this very thing fail to provoke him
so much the more? For not so much sinning, as sinning without even pain, causes
in him indignation and wrath. Wherefore it were meet after all this to sink into
the very earth, and not so much as to behold this sun, nor to breathe at all,
for that having so placable a master, we provoke him first, and then have no
remorse for provoking him.

And yet he assuredly, even when he is wroth, doeth not so as hating and turning
away from us, but in order that in this way at least he may win us over to
himself. For if he continued after insult befriending thee, that wouldest the
more despise him. Therefore in order that this may not be, he turns away for a
little while, to have the ever with himself.

Let us now, I pray you, take courage at his love to man, and let us show forth
an anxious repentance, before the day come on, which permits us not to profit
thereby. For as yet all depends on us, but then he that judges hath alone
control over the sentence. Let us therefore come before his face with
confession.

Let us bewail, let us mourn. For if we should be able to prevail upon the judge
before the appointed day to forgive us our sins, then we need not so much as
enter into the court. As on the other hand, if this not be done, he will hear us
publicly in the presence of the world, and we shall no longer have any hope of
pardon.

For no one of those who have not done away with their sins here, when he hath
departed thither, shall be able to escape his account for them. But as they who
are taken out of these earthly prisons are brought in their chains to the place
of judgment, even so all souls, when they have gone away hence bound with the
manifold chains of their sins, are led to the awful judgment seat. For in truth
our present life is nothing better than a prison.

But as when we have entered into that apartment, we see all bound with chains.
So now, if we withdraw ourselves from outward show, and enter into each man's
life, into each man's soul, we shall see it bound with chains more grievous than
iron. And this most especially, if thou enter into the souls of them that are
rich.

For the more men have about them, so much the more they are bound. As therefore
with regard to the prisoner, when thou seest him with irons on his back, on his
hands, and often on his feet, too, thou dost therefore most of all account him
miserable. So also as to the rich man, when thou seest him encompassed with
innumerable affairs, let him not be therefore rich, but rather for these very
things wretched in thine account.

For together with these bonds he hath a cruel jailer, too, the wicked love of
riches, which suffers him not to pass out of this prison, but provides for him
thousands of fetters, and guards, and doors, and bolts. And when he hath cast
him into the inner prison, persuades him even to feel pleasure in these bonds,
that he may not find so much as any hope of deliverance from the evils which
press on him. And if in thought thou wert to lay open that man's soul, thou
wouldst see it not bound only, but squalid, and filthy, and teeming with vermin.

For no better than vermin are the pleasures of luxury, but even more abominable,
and destroy the body more, together with the soul also, and upon the one and
upon the other they bring ten thousand scourges of sickness. On account, then,
of all these things, let us entreat the Redeemer of our souls, that he would
both burst asunder our bands, and remove this our cruel jailer, and having set
us free from the burden of those iron chains, he would make our spirits lighter
than any wing. And as we entreat him, so let us contribute our own part,
earnestness and consideration, and an excellent zeal.

For thus we shall be able both in a short time to be freed from the evils which
now oppress us, and to learn in what condition we were before, and to lay hold
on the liberty which belongs to us, unto which God grant we may all attain, by
the grace and love towards man, of our Lord Jesus Christ, to whom be glory and
power for ever and ever. Amen. End of Homily Fourteen End of St. John
Chrysostom, Homilies One through Fourteen, on the Gospel of St. Matthew The
Birth, Baptism, Temptation, and Early Ministry of the Lord Jesus Christ Homilies
Translated by the Rev. Sir George Prevost, M. A.


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  CHAPTER 15: 15, PART 1 - MT 5:1-12: ON THE BEATITUDES
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St. John Chrysostom, Homilies 15-24, on the Gospel of St. Matthew, the Sermon on
the Mount. St. John Chrysostom, Homilies 15-24, on the Gospel of St. Matthew,
translated by the Reverend Sir George Prevost, M.A., Homily 15, Part 1, Matthew
5, 1-12. And Jesus, seeing the multitudes, went up into the mountain, and when
he was set, his disciples came unto him, and he opened his mouth, and taught
them, saying, Blessed, etc.

See how unambitious he was, and void of boasting, in that he did not lead people
about with him, but whereas, when healing was required, he had himself gone
about everywhere, visiting both towns and country places. Now when the multitude
is become very great, he sits in one spot, and that not in the midst of any city
or forum, but on a mountain, and in a wilderness, instructing us to do nothing
for display, and to separate ourselves from the tumults of ordinary life, and
this most especially, when we are to study wisdom, and to discourse of things
needful to be done. But when he had got up into the mount, and was set down, his
disciples came unto him.

Seest thou their growth in virtue, and how in a moment they became better men?
Since the multitude were but gazers on the miracles, but these from that hour
desired also to hear some great and high thing. And indeed this it was, set him
on his teaching, and made him begin this discourse. For it was not men's bodies
only that he was healing, but he was also amending their souls, and again from
the care of these he would pass to attendance on the other.

Thus he at once varied the succor that he gave, and likewise mingled with the
instruction afforded by his words, the manifestation of his glory from his
works, and besides, he stopped the shameless mouths of the heretics, signifying
by this his care of both parts of our being, that he himself is the maker of the
whole creation. Therefore also on each nature he bestowed abundant providence,
now amending the one, now the other. And in this way he was then employed, for
it is said that he opened his mouth and taught them.

And wherefore is the clause added, he opened his mouth, to inform thee that in
his very silence he gave instruction, and not when he spoke only, but at one
time by opening his mouth, and another uttering his voice by the works which he
did. But when thou hearest that he taught them, do not think of him as
discoursing with his disciples only, but rather with all through them. For since
the multitude was such as a multitude ever is, and consisted moreover of such as
creep on the ground, he withdraws the choir of his disciples, and makes his
discourse unto them, in his conversation with them, providing that the rest
also, who were yet very far from the level of his sayings, might find his lesson
of self-denial no longer grievous unto them.

Of which indeed both Luke gave intimation, when he said that he directed his
words unto them. And Matthew 2, clearly declaring the same, wrote, His disciples
came unto him, and he taught them. For thus the others also were sure to be more
eagerly attentive to him, than they would have been, had he addressed himself
unto all.

Whence then doth he begin, and what kind of foundations of his new polity doth
he lay for us? Let us hearken with strict attention unto what is said. For
though it was spoken unto them, it was written for the sake also of all men
afterwards, and accordingly on this account, though he had his disciples in his
mind, in his public preaching, yet unto them he limits not his sayings, but
applies all his words of blessing without restriction. Thus he said not, Blessed
are ye, if ye become poor, but blessed are the poor.

And I may add, that even if he had spoken of them, the advice would still be
common to all. For so, when he saith, Lo, I am with you always, even unto the
end of the world, he is discoursing not with them only, but also through them
with all the world. And in his pronouncing them blessed, who are persecuted, and
chased, and suffer all intolerable things, not for them only, but also for all
who arrive at the same excellency, he weaves his crown.

However that this may be yet plainer, and to inform thee that thou hast great
interest in his sayings, and so indeed hath all mankind, if any choose to give
heed, hear how he begins these wondrous words. Blessed are the poor in spirit,
for theirs is the kingdom of heaven. What is meant by the poor in spirit? The
humble and contrite in mind.

For by spirit he hath here designated the soul, and the faculty of choice. That
is, since many are humble not willingly, but compelled by stress of
circumstances, letting these pass, for this were no matter of praise, he blesses
them first, who by choice humble and contract themselves. But why said he not,
The humble, but rather, The poor? Because this is more than that.

For he means here them who are awestruck, and tremble at the commandments of
God. Whom also by his prophet Isaiah, God earnestly accepting, said, To whom
will I look, but to him who is meek and quiet, and trembleth at my words. For
indeed there are many kinds of humility.

One is humble in his own measure, another with all excess of lowliness. It is
this last lowliness of mind which that blessed prophet commends, picturing to us
the temper that is not merely subdued, but utterly broken, when he saith, The
sacrifice for God is a contrite spirit, a contrite and an humble heart God will
not despise. And the three children also offer this unto God as a great
sacrifice, saying, Nevertheless in a contrite soul and in a spirit of lowliness
may we be accepted.

This Christ also now blesses. For whereas the greatest of evils, and those which
make havoc of the whole world, had their entering in from pride, for both the
devil, not being such before, did thus become a devil, as indeed Paul plainly
declared, saying, Lest, being lifted up with pride, he fall into the
condemnation of the devil. And the first man, too, puffed up by the devil with
these hopes, was made an example of, and became mortal, for expecting to become
a god, he lost even what he had.

In God also upbraiding him with this, and mocking his folly, said, Behold, Adam
is become as one of us. And each one of those that came after did hereby wreck
himself in impiety, fancying some equality with God. Since I say, This was the
stronghold of our evils, and the root and fountain of all wickedness, he
preparing a remedy suitable to the disease, laid this law first as a strong and
safe foundation.

For this being fixed as a base, the builder in security lays on it all the rest.
But if this be taken away, though a man reach to the heavens in his course of
life, it is all easily undermined, and issues in a grievous end. Though fasting,
prayer, almsgiving, temperance, any other good thing whatever, be gathered
together in thee, without humility, all fall away and perish.

It was this very thing that took place in the instance of the Pharisee. For even
after he had arrived at the very summit, he went down with the loss of all,
because he had not the mother of virtues, for as pride is the fountain of all
wickedness, so is humility the principle of all self-command. Wherefore also he
begins with this, pulling up boasting by the very root out of the soul of his
hearers.

And what, one may ask, is this to his disciples, who were on every account
humble? For in truth they had nothing to be proud of, being fishermen, poor,
ignoble, and illiterate. Even though these things concerned not his disciples,
yet surely they concerned such as were then present, and such as were hereafter
to receive the disciples, lest they should on this account despise them. But it
were truer to say, that they did also concern his disciples, for even if not
then, yet by and by, they were sure to require this help, after their signs and
wonders, and their honor from the world, and their confidence toward God.

For neither wealth, nor power, nor royalty itself, had so much power to exalt
men, as the things which they possessed in all fulness. And besides, it was
natural that even before the signs they might be lifted up, at that very time
when they saw the multitude, and all that audience surrounding their master,
they might feel some human weakness. Wherefore he at once represses their pride.

And he doth not introduce what he sayeth by way of advice, or of commandments,
but by way of blessing, so making his word less birthensome, and opening to all
the course of his discipline. For he said not this or that person, but they who
do so, are all of them blessed. So that though thou be a slave, a beggar, in
poverty, a stranger, unlearned, there is nothing to hinder thee from being
blessed, if thou emulate this virtue.

Now having begun, as you see, where most need was, he proceeds to another
commandment, one which seems to be opposed to the judgment of the whole world.
For whereas all things that they who rejoice are enviable, those in dejection,
poverty, and mourning wretched, he calls these blessed rather than those, saying
thus, Blessed are they that mourn. Yet surely all men call them miserable.

For therefore he wrought the miracles beforehand, that in such enactments as
these he might be entitled to credit. And here too again he designated not
simply all that mourn, but all that do so for sins, since surely that other kind
of mourning is forbidden, and that earnestly, which relates to anything of this
life. This Paul also clearly declared, when he said, The sorrow of the world
worketh death, but godly sorrow worketh repentance unto salvation, not to be
repented of.

These then he too himself calls blessed, whose sorrow is of that kind. Yet not
simply them that sorrow did he designate, but them that sorrow intensely.
Therefore he did not say, They that sorrow, but, They that mourn.

For this commandment again is fitted to teach us entire self-control. For if
those who grieve for children, or wife, or any other relation gone from them,
have no fondness for gain or pleasure during that period of their sorrow, if
they aim not at glory, are not provoked by insults, nor led captive by envy, nor
beset by any other passion, their grief alone wholly possessing them, much more
will they who mourn for their own sins, as they ought to mourn, show forth a
self-denial greater than this. Next what is the reward for these? For they shall
be comforted, saith he.

Where shall they be comforted? Tell me. Both here and there. For since the thing
enjoined was exceeding brithomsome and galling, he promised to give that which
most of all made it light.

Wherefore if thou wilt be comforted, mourn, and think not this a dark saying.
For when God doth comfort, though sorrows come upon thee by thousands like
snowflakes, thou wilt be above them all. Since in truth, as the returns which
God gives are always far greater than our labors, so he hath wrought in this
case, declaring them that mourn to be blessed, not after the value of what they
do, but after his own love towards man.

For they that mourn, mourn for misdoings, and to such it is enough to enjoy
forgiveness, and obtain wherewith to answer for themselves. But forasmuch as he
is full of love towards man, he doth not limit his recompense either to the
removal of our punishments, or to the deliverance from our sins, but he makes
them even blessed, and imparts to them abundant consolation. But he bids us
mourn, not only for our own, but also for other men's misdoings.

And of this temper were the souls of the saints. Such was that of Moses, of
Paul, of David, yea, all these many times mourned for evils not their own.
Blessed are the meek, for they shall inherit the earth.

Tell me, what kind of earth? Some say a figurative earth. But it is not this,
for nowhere in Scripture do we find any mention of an earth that is merely
figurative. But what can the saying mean? He holds out a sensible prize, even as
Paul also doth, in that when he had said, Honor thy father and thy mother, he
added, for so shalt thou live long upon the earth.

And he himself unto the thief again, to-day shalt thou be with me in paradise.
Thus he doth not incite us by means of the future blessings only, but of the
present also, for the sake of the grosser sort of his hearers, and such as
before the future seek those others. Thus, for example, further on also he said,
Agree with thine adversary.

Then he appoints the reward of such self-command, and saith, Lest at any time
the adversary deliver thee to the judge, and the judge to the officer. Seest
thou whereby he alarmed us? By the things of sense, by what happens before our
eyes. And again, Whosoever shall say to his brother Rekha, shall be in danger of
the council.

And Paul too sets forth sensible rewards at great length, and uses things
present in his exhortations, as when he is discoursing about virginity. For
having said nothing about the heavens there, for the time he urges it by things
present, saying, Because of the present distress, and, But I spare you, and, I
would have you without carefulness. Thus accordingly Christ also with the things
spiritual hath mingled the sensible.

For whereas the meek man is thought to lose all his own, he promises the
contrary, saying, Nay, but this is he who possesses his goods in safety, namely,
he who is not rash nor boastful. While that sort of man shall often lose his
patrimony and his very life. And besides, since in the Old Testament the prophet
used to say continually, The meek shall inherit the earth, he thus weaves into
his discourse the words to which they were accustomed.

So is not everywhere to speak a strange language. And this he saith, not as
limiting the rewards to things present, but as joining with these the other sort
of gifts also. For neither in speaking of any spiritual thing doth he exclude
such as are in the present life, nor again in promising such as are in our life
doth he limit his promise to that kind.

For he saith, Seek ye the kingdom of God, and all these things shall be added
unto you. And again, whosoever hath left houses or brethren shall receive an
hundredfold in this world, and in the future shall inherit everlasting life.
Blessed are they which do hunger and thirst after righteousness.

What sort of righteousness? He means either the whole of virtue, or that
particular virtue which is opposed to covetousness. For since he is about to
give commandment concerning mercy, to show how we must show mercy, as, for
instance, not of rapin or covetousness, he blesses them that lay hold of
righteousness. And see with what exceeding force he puts it.

For he did not say, Blessed are they which keep fast by righteousness, but,
Blessed are they which do hunger and thirst after righteousness, that not merely
anyhow, but with all desire we may pursue it. For since this is the most
peculiar property of covetousness, and we are not so enamored of meat and drink,
as of gaining, and encompassing ourselves with more and more, he bade us to
transfer this desire to a new object, freedom from covetousness. Then he
appoints the prize, again from things sensible, saying, For they shall be
filled.

Thus, because it is thought that the rich are commonly made such by
covetousness, nay, saith he, it is just contrary. For it is righteousness that
doeth this. Wherefore, so long as thou doest righteously, fear not poverty, nor
tremble at hunger.

For the extortioners, they are the very persons who lose all, even as he
certainly, who is in love with righteousness, possesses himself the goods of all
men in safety. But if they who covet not other men's goods, enjoy so great
abundance, much more they who give up their own. Blessed are the merciful.

Here he seems to me to speak not of those only who show mercy in giving of
money, but those likewise who are merciful in their actions. For the way of
showing mercy is manifold, and this commandment is broad. What then is the
reward thereof? For they shall obtain mercy.

And it seems indeed to be a sort of equal recompense, but it is a far greater
thing than the act of goodness. For whereas they themselves show mercy as men,
they obtain mercy from the God of all. And it is not the same thing, man's mercy
and God's, but as wide as is the interval between wickedness and goodness, so
far is the one of these removed from the other.

Blessed are the pure in heart, for they shall see God. Behold again the reward
is spiritual. Now he here calls pure either those who have attained unto all
virtue, and are not conscious to themselves of any evil, or those who live in
temperance.

For there is nothing which we need so much in order to see God as this last
virtue. Wherefore Paul also said, Follow peace with all men, and holiness,
without which no man shall see the Lord. He is here speaking of such sight as it
is possible for man to have.

For because there are many who show mercy, and who commit no rapin, nor are
covetous, who yet are guilty of fornication and uncleanness, to signify that the
former alone suffices not, he hath added this, much in the same sense as Paul,
writing to the Corinthians, bore witness of the Macedonians, that they were rich
not only in almsgiving, but also in all other virtue. For having spoken of the
noble spirit they had shown in regard of their goods, he saith, they gave also
their own selves to the Lord, and to us. Blessed are the peacemakers.

Here he not only takes away altogether our own strife and hatred amongst
ourselves, but he requires besides this something more, namely, that we should
set at one again others who are at strife. And again, the reward which he
annexes is spiritual. Of what kind then is it? For they shall be called the
children of God.

Yea, for this became the work of the Only Begotten, to unite the divided, and to
reconcile the alienated. Then lest thou shouldest imagine peace in all cases of
blessing, he hath added, Blessed are they which are persecuted for
righteousness' sake, that is, for virtue's sake, for succor given to others, and
for godliness, it being ever his want to call by the name of righteousness the
whole practical wisdom of the soul. Blessed are ye, when men shall revile you
and persecute you, and say all manner of evil against you falsely for my sake,
rejoice and be exceeding glad.

As if, he said, though they should call you sorcerers, deceivers, pestilent
persons, or whatever else, blessed are ye. So he speaks. What could be newer
than these injunctions, wherein the very things which all others avoid, these he
declares to be desirable? I mean being poor, mourning, persecution, evil report.

But yet he both affirmed this, and convinced not two, nor ten, nor twenty, nor
an hundred, nor a thousand men, but the whole world. And hearing things so
grievous and galling, so contrary to the accustomed ways of men, the multitudes
were astonished. So great was the power of him who spake.

However, lest thou shouldst think that the mere fact of being evil spoken of
makes men blessed, he hath set two limitations, when it is for his sake, and
when the things that are said are false. For without these, he who is evil
spoken of, so far from being blessed, is miserable. Then see the prize again,
because your reward is great in heaven.

But thou, though thou hear not of a kingdom given in each one of the blessings,
be not discouraged. For although he give different names to the rewards, yet he
brings all into his kingdom. Thus, both when he saith, They that mourn shall be
comforted, and They that show mercy shall obtain mercy, and The pure in heart
shall see God, and The peacemakers shall be called the children of God, nothing
else but the kingdom doth he shadow out by all these sayings.

For such as enjoy these, shall surely attain unto that. Think not therefore that
this reward is for the poor in spirit only, but for those also who hunger after
righteousness, for the meek, and for all the rest without exception. Since on
this account he hath set his blessings on them all, that thou mightest not look
for anything sensible, for that man cannot be blessed, who is crowned with such
things as come to an end with this present life, and hurry by quicker than a
shadow.

But when he had said, Your reward is great, he added also another consolation,
saying, For so persecuted they the prophets which were before you. Thus, since
that first, the promise of the kingdom, was yet to come, and all an expectation,
he affords them comfort from this world, from their fellowship with those who
before them had been ill-treated. For think not, saith he, that for something
inconsistent in your sayings and enactments ye suffer these things, or, speaking
teachers of evil doctrines, ye are to be persecuted by them.

The plots and dangers proceed not of any wickedness in your sayings, but of the
malice of those who hear you. Wherefore neither are they any blame to you who
suffer wrong, but to them who do the wrong. And to the truth of these things all
preceding time bears witness.

For against the prophets they did not even bring any charge of transgressing the
law, and of sentiments of impiety, that they stoned some, chased away others,
encompassed others with innumerable afflictions. Wherefore let not this trouble
you, for of the very same mind they do all that is done now. Seest thou how he
raised up their spirits, by placing them near to the company of Moses and Elias?
Thus also Paul, writing to the Thessalonians, saith, For ye became followers of
the churches of God, which are in Judea.

For ye also have suffered the same things of your fellow countrymen, even as
they have of the Jews, who both killed the Lord Jesus and their own prophets,
and have driven us out, and they pleased not God, and are contrary to all men.
Which same point here also Christ hath established. And whereas in the other
Beatitudes he said, Blessed are the poor and the merciful.

Here he hath not put it generally, but addresses his speech unto themselves,
saying, Blessed are ye, when they shall revile you, and persecute you, and say
every evil word, signifying that this is an especial privilege of theirs, and
that beyond all others teachers have this for their own. At the same time he
here also covertly signifies his own dignity, and his equality and honor with
him who begat him. For as they on the Father's account, saith he, so shall ye
also for me suffer these things.

But when he saith, The prophets which were before you, he implies that they were
also by this time become prophets. Next, declaring that this above all profits
them, and makes them glorious, he did not say, They will calumniate and
persecute you, but I will prevent it. For not in their escaping evil report, but
in their noble endurance thereof, and in refuting them by their actions, he will
have their safety stand, this being a much greater thing than the other, even as
to be struck and not hurt, is much greater than escaping the blow.

Now in this place he saith, Your reward is great in heaven. But Luke reports him
to have spoken this, both earnestly and with more entire consolation. For he not
only, as you know, pronounces them blessed, who are evil spoken of for God's
sake, but declares them likewise wretched, who are well spoken of by all men.

For woe unto you, saith he, when all men shall speak well of you. And yet the
apostles were well spoken of, but not by all men. Wherefore he said not, Woe
unto you, when men shall speak well of you, but when all men shall do so.

For it is not even possible that those who live in the practice of virtue should
be well spoken of by all men. And again he saith, When they shall cast out your
name as evil, rejoice ye and leap for joy. For not only of the dangers they
underwent, but of the calumny also, he appoints the recompense to be great.

Wherefore he said not, When they shall persecute and kill you, but when they
shall revile you in say all manner of evil. For most assuredly men's evil
reports have a sharper bite than their very deeds. For whereas in our dangers
there are many things that lighten the toil, as to be cheered by all, to have
many to applaud, to crown, to proclaim our praise, here in our reproach even
this consolation is destroyed.

Because we seem not to have achieved anything great, and this galls the
combatant more than all his dangers. At least many have gone on even to hang
themselves, not bearing evil report. And why marvelest thou at the others? Since
that traitor, that shameless and accursed one, he who had ceased to blush for
anything whatever, was wrought upon by this chiefly to hurry to the halter.

And Job again, all adamant as he was, and firmer than a rock, when he had been
robbed of all his possessions, and was suffering those incurable ills, and had
become on a sudden childless, and when he saw his body pouring out worms like a
fountain, and his wife attacking him, he repelled it all with ease. But when he
saw his friends reproaching and trampling upon him, and entertaining an evil
opinion of him, and saying that he suffered those things for some sins, and was
paying the penalty of wickedness, then was there trouble, then commotion. Even
in that great and noble-hearted man.

And David also, letting past all that he had suffered, sought of God a
retribution for the calumny alone. For, let him curse, saith he, for the Lord
hath bidden him, that the Lord may see my humiliation, and requite me for this
cursing of his on this day. And Paul, too, proclaims the triumph, not of those
only who incur danger, or are deprived of their goods, but of these also, thus
saying, Call to remembrance the former days, in which after ye were illuminated,
ye endured a great fight of afflictions, partly whilst ye were made a
gazing-stock by reproaches and afflictions.

On this account, then, Christ hath appointed the reward also to be great. After
this, lest any one should say, Here thou givest no redress, nor stoppest men's
mouths, and dost thou assign a reward there? He hath put before us the prophets,
to show that neither in their case did God give redress, and if, where the
rewards were at hand, he cheered them with things to come, much more now, when
this hope is become clearer, and self-denial is increased. And observe, too,
after how many commandments he hath put this, for surely he did it not without
reason, but to show that it is not possible for one unprovided and unarmed with
all those other virtues to go forth unto these conflicts.

Therefore you see, in each instance, by the former precept making way for the
following one, he hath woven a sort of golden chain for us. Thus, first, he that
is humble will surely also mourn for his own sins. He that so mourns will be
both meek and righteous and merciful.

He that is merciful and righteous and contrite will, of course, be also pure in
heart, and such a one will be a peacemaker, too. And he that hath attained unto
all these will be moreover arrayed against dangers, and will not be troubled
when evil is spoken of him, and he is enduring grievous trials innumerable.


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  CHAPTER 16: 15, PART 2 - MT 5:13-16: ON THE SALT OF THE EARTH AND THE LIGHT OF THE WORLD
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Homily Fifteen, Part Two. St. John Chrysostom. Homilies on the Gospel of St.
Matthew.

Homily Fifteen, Part Two. Matthew 5, Thirteen through Sixteen Now then, after
giving them due exhortation, he refreshes them again with praises, as thus, the
injunctions being high, and far surpassing those in the Old Testament, lest they
should be disturbed and confounded, and say, How shall we be able to achieve
these things? Hear what he saith. Ye are the salt of the earth, implying that of
absolute necessity he enjoins all this.

For not for your own life apart, saith he, but for the whole world shall your
account be. For not to two cities, nor to ten, or twenty, or to a single nation
am I sending you, as I sent the prophets, but to earth, and sea, and the whole
world, in that an evil case. For by saying, Ye are the salt of the earth, he
signified all human nature to have lost its savour, and to be decayed by our
sins.

For which cause, you see, he requires of them such virtues as are most necessary
and useful for the superintendence of the common sort. For first, the meek, and
yielding, and merciful, and righteous, shuts not up his good deeds unto himself
only, but also provides that these good fountains should run over for the
benefit of others. And he again who is pure in heart, and a peacemaker, and is
persecuted for the truth's sake, he again orders his way of life for the common
good.

Think not then, he saith, that ye are drawn on to ordinary conflicts, or that
for some small matters you are to give account. Ye are the salt of the earth.
What then? Did they restore the decayed? By no means, for neither is it possible
to do any good to that which is already spoiled, by sprinkling it with salt.

This therefore they did not. But rather, what things had been before restored,
and committed to their charge, and freed from that ill savour, these they then
salted, maintaining and preserving them in that freshness which they had
received of the Lord. For that men should be set free from the rottenness of
their sins was the good work of Christ.

But their not returning to it again any more was the object of these men's
diligence and travail. Seest thou how by degrees he indicates their superiority
to the very prophets? In that he saith they are teachers, not of Palestine, but
of the whole world, and not simply teachers, but awe-inspiring ones too. For
this is the marvellous thing, that not by flattering nor soothing, but by
sharply bracing them as salt, even so they became dear to all men.

Now marvel not, saith he, if leaving all others I discourse to you, and draw you
on to so great dangers. For consider over how many cities, tribes, and nations I
am to send you to preside. Wherefore I would have you not only be prudent
yourselves, but that you should also make others the same.

And such persons have great need to be intelligent, in whom the salvation of the
rest is at stake. They ought so much to abound in virtue, as to impart of the
profit to others also. For if ye do not become such as this, ye will not suffice
even for your own selves.

Be not then impatient, as though my sayings were too burdensome. For while it is
possible for others who have lost their savour to return by your means, you, if
you should come to this, will with yourselves destroy others also. So that in
proportion as the matters are great, which ye have put into your hands, you need
so much the greater diligence.

Therefore he saith, But if the salt have lost its savour, wherewith shall it be
salted? It is thenceforth good for nothing but to be cast out, and to be trodden
under foot of men. For other men, though they fall never so often, may possibly
obtain indulgence. But the teacher, should this happen to him, is deprived of
all excuse, and will suffer the most extreme vengeance.

Thus lest that the words, When they shall revile you, and persecute you, and say
all manner of evil against you, they should be too timid to go forth, he tells
them, Unless ye are prepared to combat with all this, ye have been chosen in
vain. For it is not evil report that ye should fear, but lest ye should prove
partners in dissimulation. For then ye will lose your savour, and be trodden
under foot.

But if ye continue sharply to brace them up, and then are evil spoken of,
rejoice. For this is the very use of salt, to sting the corrupt, and make them
smart. And so their censure follows, of course, in no way harming you, but
rather testifying your firmness.

But if through fear of it you give up the earnestness that becomes you, ye will
have to suffer much more grievously, being both evil spoken of, and despised by
all. For this is the meaning of trodden under foot. After this he leads on to
another, a higher image.

Ye are the light of the world. Of the world, again, not of one nation, nor of
twenty states, but of the whole inhabited earth. And a light to the mind, far
better than this sunbeam, like as they were also a spiritual salt.

And before they are salt, and now light. To teach thee how great is the gain of
these strict precepts, and the profit of that grave discipline, how it binds,
and permits not to become dissolute, and causes clear sight, leading men on to
virtue. A city that is set on a hill cannot be hid, neither do men light a
candle, and put it under the bushel.

Again, by these words, he trains them to strictness of life, teaching them to be
earnest in their endeavors, as set before the eyes of all men, and contending in
the midst of the amphitheatre of the world. For, look not to this, he saith,
that we are now sitting here, that we are in a small portion of one corner. For
ye shall be as conspicuous to all as a city set on the ridge of a hill, as a
candle and a house on the candlestick, giving light.

Where now are they who persevere in disbelieving the power of Christ? Let them
hear these things, and let them adore his might, amazed at the power of the
prophecy. For consider how great things he promised to them, who were not known
even in their own country, that earth and sea should know them, and that they
should by their fame reach to the limits of the inhabited world, or rather, not
by their fame, but by the working of the good they wrought. For it was not fame
that bearing them everywhere made them conspicuous, but also the actual
demonstration by their works.

Since, as though they had wings, more vehemently than the sunbeam did they
overrun the whole earth, sowing the light of godliness. But here he seems to me
to be also training them to boldness of speech. For to say, A city set on a hill
cannot be hid, is to speak as declaring his own powers.

For as that city can no by means be hidden, so it was impossible that what they
preached should sink into silence and obscurity. Thus, since he had spoken of
persecutions and calumnies, of plots and wars, for fear they might think that
these would have power to stop their mouths, to encourage them, he saith, that
so far from being hid, it should overshine the whole world, and that on this
very account they should be illustrious and renowned. By this then he declares
his own power.

In what follows, he requires that boldness of speech which was due on their
part, thus saying, Neither do men light a candle, and put it under the bushel,
but on the candlestick, and it giveth light unto all that are in the house. Let
your light so shine before men, that they may see your good works, and glorify
your Father which is in heaven. For I, saith he, it is true, have kindled the
light, but it is continuing to burn, let that come of your diligence, not for
your own sakes alone, but also for their sake, who are to profit by these rays,
and to be guided unto the truth.

Since the calumnies surely shall not be able to obscure your brightness, if you
be still living a strict life, and as becomes those who are to convert the whole
world. Show forth, therefore, a life worthy of his grace, that even as it is
everywhere preached, so this light may everywhere accompany the same. Next he
sets before them another sort of gain, besides the salvation of mankind, enough
to make them strive earnestly, and to lead them unto all diligence.

As thus, ye shall not only, saith he, amend the world, if ye live aright, but ye
will also give occasion that God shall be glorified, even as if ye do the
contrary, ye will both destroy men, and make God's name be blasphemed. And how,
it may be asked, shall God be glorified through us, if at least men are to speak
evil of us? Nay, not all men, and even they themselves, who in envy do this,
will in their conscience admire and approve you, even as the outward flatterers
of such as live in wickedness do in mind accuse them. What, then, dost thou
command us to live for display and vainglory? Far from it, I say not this, for I
did not say, Give ye diligence to bring forward your own good deeds, neither did
I say, Show them, but let your light shine, that is, let your virtue be great,
and the fire abundant, and the light unspeakable.

For when virtue is so great, it cannot lie hid, though its pursuer shade it over
ten thousandfold. Present unto them an irreprehensible life, and let them have
no true occasion of evil speaking, and then, though there be thousands of evil
speakers, no man shall be able to cast any shade upon you. And well did he say,
Your light, for nothing makes a man so illustrious, how manifold soever his will
to be concealed, as the manifestation of virtue.

For as if he were clad with the very sunbeam, so he shines, yet brighter than
it, not spending his rays on earth, but surmounting also heaven itself. Hence
also he comforts them more abundantly. For what though the slander pain you,
saith he, yet shall ye have many to honour God on your account.

And in both ways your recompense is gathering, as well because God is glorified
through you, as because ye are defamed for God's sake. Thus, lest we should on
purpose seek to be reproached, on hearing that there is a reward for it, first,
he hath not expressed that sentiment simply, but with two limitations, namely,
when what is said is false, and when it is for God's sake. And next, he
signifies how not that only, but also good report hath its great profit, the
glory of it passing on to God.

And he holds out to them those gracious hopes. For, saith he, the calumny of the
wicked avails not so much as to put all others in the dark, in respect of seeing
your light. For then only, when you have lost your savour, shall they tread you
under foot.

But not when you are falsely accused, doing right. Yea, rather then shall there
be many admiring, not only you, but for your sake your father also. And he said
not God, but your father, already sowing beforehand the seeds of that noble
birth, which was about to be bestowed upon them.

Moreover, indicating his parity and honour, as he said above, Grieve not when ye
are evil spoken of, for it is enough for you that for my sake ye are thus spoken
of. So here he mentions the father, everywhere manifesting his equality. Since
then we know the gain that arises from this earnestness, and the danger of
indolence.

For if our Lord be blasphemed because of us, that were far worse than our
perdition. Let us give none offence, neither to the Jews, nor to the Gentiles,
nor to the church of God. And while the life which we present before them is
brighter than the sun, yet if any one will speak evil of us, let us not grieve
at being defamed, but only if we be defamed with justice.

For on the one hand, if we live in wickedness, though there be none to speak ill
of us, we shall be the most wretched of all men. On the other hand, if we apply
ourselves to virtue, though the whole world speak evil of us, at that very time
we shall be more enviable than any, and we shall draw on to follow us all who
choose to be saved, for not the calumny of the wicked, but our good life will
draw their attention. For indeed no trumpet is so clear as the proof that is
given by our actions, neither is the light itself so transparent as a pure life,
though our calumniators be beyond number.

I say, if all the above-mentioned qualities be ours, if we be meek and lowly and
merciful, if we be pure and peacemakers, if hearing reproach we revile not
again, but rather rejoice, then shall we attract all that observe us no less
than the miracles do, and all will be kindly disposed towards us, though one be
a wild beast, a demon, or what you will. Or, if there should even be some who
speak evil of thee, be not thou at all troubled thereat, nor because they revile
thee in public, regard it, but search into their conscience, and thou shalt see
them applauding and admiring thee, and numbering up ten thousand praises. See,
for instance, how Nebuchadnezzar praises the children in the furnace, yet surely
he was an adversary and an enemy.

But upon seeing them stand nobly, he proclaims their triumph and crowns them,
and that for naught else but because they disobeyed him and hearkened unto the
law of God. For the devil, when he sees himself affecting nothing, from that
time departs, fearing lest he should be the cause of our winning more crowns.
And when he is gone, even one who is abominable and depraved will recognize
virtue that missed being withdrawn.

Or if men still argue perversely, thou shalt have from God the greater praise
and admiration. Grieve not now, I pray thee, neither despond, since the very
apostles were to some a of death, to others a saver of life. And if there be
nothing to lay hold of in thyself, thou art rid of all their charges, or rather
thou art become the more blessed.

Shine out, therefore, in thy life, and take no account of them who speak evil of
thee. For it cannot, it cannot be, that one careful of virtue should not have
many enemies. However, this is nothing to the virtuous man, for by such means
his brightness will increase the more abundantly.

Let us then, bearing these things in mind, look to one object only, how to order
our own life with strictness. For thus we shall also guide to the life that is
there, such as are now sitting in darkness. For such is the virtue of that
light, is not only to shine here, but also to conduct its followers thither.

For when men see us despising all things present, and preparing ourselves for
that which is to come, our actions will persuade them sooner than any discourse.
For who is there so senseless, that at sight of one who within a day or two was
living in luxury and wealth, now stripping himself of all, and putting on wings,
and arrayed to meet both hunger and poverty, and all hardship, and dangers, and
blood, and slaughter, and everything that is counted dreadful, will not from
this sight derive a clear demonstration of the things which are to come? But if
we entangle ourselves in things present, and plunge ourselves in them more and
more, how will it be possible for them to be persuaded that we are hastening to
another sojourn? And what excuse after this shall we have, if the fear of God
avail not so much with us, as human glory availed with the Greek philosophers?
For some of them did really both lay aside wealth, and despised death, that they
might make a show before men, wherefore also their hopes became vain. What plea
then shall deliver us, when with so great things set before us, and with so high
a rule of self-denial laid open to us, we are not able even to do as they did,
but ruin both ourselves and others besides? For neither is the harm so great
when a heathen commits transgression, as when a Christian doeth the same.

Of course not, for their character is already lost, but ours, by reason of the
grace of God, is even among the ungodly venerable and glorious. Therefore, when
they should most revile us, and aggravate their evil speech, they add some such
taunt as, Thou Christian! A taunt which they would not utter, did they not
secretly entertain a great opinion of our doctrine? Hast thou not heard how
many, and how great precepts Christ enjoined? Now, when wilt thou be able to
fulfill one of those commandments, while thou leavest all, and goest about
gathering interest, tacking together usuries, setting on foot transactions of
business, buying herds of slaves, procuring silver vessels, purchasing houses,
fields, goods without end? And I would this were all. But when, to these
unseasonable pursuits, thou addest even injustice, removing landmarks, taking
away houses by violence, aggravating poverty, increasing hunger, when wilt thou
be able to set thy foot on these thresholds? But sometimes thou showest mercy to
the poor.

I know it as well as thou. But even in this again great is the mischief. For
thou doest this either in pride or in vainglory, so as not to profit even by thy
good deeds.

What can be more wretched than this, to be making thy shipwreck in the very
harbor? To prevent this, when thou hast done any good action, seek not thanks
from me, that thou mayest have God thy debtor. For lend, saith he, unto them
from whom ye do not expect to receive. Thou hast thy debtor.

Why leave him, and require it of me, a poor and wretched mortal? What, is that
debtor displeased when the debt is required of him? What, is he poor? Is he
unwilling to pay? Seest thou not his unspeakable treasures? Seest thou not his
indescribable munificence? Lay hold then on him, and make thy demand. For he is
pleased when one thus demands the debt of him. Because, if he see another
required to pay for what he himself owes, he will feel as though he were
insulted, and repay thee no more.

Nay, he justly finds fault, saying, Why, of what ingratitude hast thou convicted
me? What poverty dost thou know to be in me, that thou hastenest by me, and
resortest unto others? Hast thou lent to one, and dost thou demand the debt of
another? For, although man received it, it was God that commanded thee to
bestow. And his will is to be himself, and in the original sense, debtor and
surety, affording thee ten thousand occasion to demand the debt of him from
every quarter. Do not thou then let go so great facility and abundance, and seek
to receive of me who have nothing? Why, to what end dost thou display to me thy
mercy shown to the poor? What, was it I that said to thee, Give? Was it from me,
that thou didst hear this, that thou shouldest demand it back of me? He himself
hath said, He that hath pity upon the poor lendeth to God.

Thou hast lent to God, put it to his account. But he doth not repay the whole
now. Well, this too he doth for thy good.

For such a debtor is he, not as many, who are anxious simply to repay that which
is lent, whereas he manages and doeth all things with a view of investing
likewise in security that which hath been given unto him. Therefore some, you
see, he repays here, some he assigns in the other place. Knowing, therefore, as
we do these things, let us make our mercifulness abundant.

Let us give proof of much love to man, both by the use of our money and by our
actions. And if we see anyone ill-treated and beaten in the marketplace, whether
we can pay down money, let us do it, or whether by words we may separate them,
let us not be backward. For even a word has its reward, and still more have
sighs.

In this the blessed Job said, But I wept for every helpless one, and I sighed
when I saw a man in distress. But if there be a reward for tears and sighs, when
words also, and an anxious endeavor, and many things besides are added, consider
how great the recompense becomes. Yea, for we too were enemies to God, and the
Only Begotten reconciled us, casting himself between, and for us receiving
stripes, and for us enduring death.

Let us then likewise do our diligence to deliver from countless evils such as
are incurring them, and not as we do now, when we see any beating and tearing
one another, we are apt to stand by, finding pleasure in the disgrace of others,
and forming a devilish amphitheater around. Then which what can be more cruel?
Thou seest men reviled, tearing each other to pieces, rending their clothes,
smiting each other's faces, and dost thou endure to stand by quietly? What, is
it a bear that is fighting? A wild beast? A serpent? It is a man, one who hath
in every respect fellowship with thee, a brother, a member. Look not on, but
separate them.

Take no pleasure, but amend the evil. Stir not up others to the shameful sight,
but rather drive off, and separate those who are assembled. It is for shameless
persons, and born slaves, to take pleasure in such calamities, for those that
are mere refuse, for asses without reason.

Thou seest a man behaving himself unseemly, and dost thou not account the
unseemliness thine own? Dost thou not interpose, and scatter the devil's troop,
and put an end to men's miseries? That I may receive blows myself, saith one, is
this also thy bidding? Thou wilt not have to suffer even this, but if thou
shouldest, the thing would be to thee a sort of martyrdom, for thou didst suffer
on God's behalf. And if thou art slow to receive blows, consider that thy Lord
was not slow to endure the cross for thee. Since they, for their part, are
drunken in darkness, wrath being their tyrant and commander, and they need some
one who is sound to help them, both the wrong-doer and he who is injured, the
one that he may be delivered from suffering evil, the other that he may cease to
do it.

Draw nigh, therefore, and stretch forth the hand, thou that art sober, to him
that is drunken, for there is a drunkenness of wrath, too, and that more
grievous than the drunkenness of wine. Seest thou not the seamen, how, when they
see any meeting with shipwreck, they spread their sails, and set out with all
haste to rescue those of the same craft out of the waves? Now, if partakers in
an art show so much care one for another, how much more ought they who are
partakers of the same nature to do all these things? Because, in truth, here,
too, is a shipwreck, a more grievous one than that, for either a man under
provocation blasphemes, and so throws all away, or he forswears himself under
the sway of his wrath, and that way falls into hell, or he strikes a blow and
commits murder, and thus again suffers the very same shipwreck. Go thou, then,
and put a stop to the evil, pull out them that are drowning, though thou descend
into the very depth of the surge, and having broken up the theatre of the devil,
take each one of them apart, and admonish him to quell the flame, and to lull
the waves.

But if a burning pile wax greater, and the furnace more grievous, be not thou
terrified, for thou hast many to help thee, and stretch forth a hand, if thou
furnish but a beginning, and above all thou surely hast with thee the God of
peace. And if thou wilt first turn aside the flames, many others also will
follow, and of what they do well thou wilt thyself receive the reward. Hear what
precept Christ gave to the Jews, creeping as they did upon the earth.

If thou see, saith he, thine enemy's beast of burden falling down, do not hasten
by, but raise it. And thou must see that to separate and reconcile men that are
fighting, is a much lighter thing than to lift up the fallen beast. And if we
ought to help in raising our enemy's ass, much more our friend's souls, and most
when the fall is more grievous, for not into mire do these fall, but into the
fire of hell, not bearing the burden of their wrath.

And thou, when thou seest thy brother lying under the load, and the devil
standing by, and kindling the pile, thou runnest by, cruelly and unmercifully, a
kind of thing not safe to do, even where brutes are concerned. And whereas the
Samaritan, seeing a wounded man, unknown, and not at all appertaining to him,
both stayed and set him on a beast, and brought him home to the inn, and hired a
physician, and gave some money, and promised more. Thou, seeing one fallen, not
among thieves, but amongst a band of demons, and beset by anger, and this not in
a wilderness, but in the midst of the forum, not having to lay out money, nor to
hire a beast, nor to bring him on a long way, but only to say some words, art
thou slow to do it, and holdest back, and hurriest by cruelly and unmercifully?
And how thinkest thou, calling upon God, ever to find him propitious? But let me
speak also to you, who publicly disgrace yourselves, to him who is acting
despitefully, and doing wrong.

Art thou inflicting blows? Tell me, and kicking and biting? Art thou become a
wild boar, and a wild ass, and art thou not ashamed? Dost thou not blush at thus
being changed into a wild beast, and betraying thine own nobleness? For though
thou be poor, thou art free. Though thou be a working man, thou art a Christian.
Nay, for this very reason, that thou art poor, thou shouldest be quiet.

For fightings belong to the rich, not to the poor, to the rich, who have many
causes to force them to war. But thou, not having the pleasure of wealth, goest
about gathering to thyself the evils of wealth, enmities, and strifes, and
fightings, and takest thy brother by the throat, and goest about to strangle
him, and throwest him down publicly in the sight of all men. And dost thou not
think that thou art thyself rather disgraced, imitating the violent passions of
the brutes? Nay, rather, becoming even worse than they.

For they have all things in common. They herd one with another. They go about
together.

But we have nothing in common, but all in confusion, fightings, strifes,
revilings, and enmities, and insults. And we neither reverence the heaven unto
which we are called, all of us in common, nor the earth, which he hath left free
to us all in common, nor our very nature. But wrath and the love of money sweeps
all away.

Hast thou not seen him who owed the ten thousand talents, and then, after he was
forgiven that debt, took his fellow-servant by the throat for one hundred pence?
What great evils he underwent, and how he was delivered over to an endless
punishment? Hast thou not trembled at the example? Hast thou no fear? Lest thou
too incur the same? For we likewise owe to our Lord many in great debts.
Nevertheless he forbears, and suffers long, and neither urges us as we do our
fellow-servants, nor chokes and takes us by the throat, yet surely had he been
minded to exact of us but the least part thereof, we had long ago perished. Let
us then, beloved, bearing these things in mind, be humbled, and feel thankful to
those who are in debt to us.

For they become to us, if we command ourselves, in occasion of obtaining most
abundant pardon, and giving a little, we shall receive much. Why then exact with
violence, it being meat, though the other were minded to pay, for thee of thine
own accord to excuse him, that thou mayest receive the whole of God? But now
thou doest all things, and art violent and contentious, to have none of thy
debts forgiven thee. And whilst thou art thinking to do despite unto thy
neighbor, thou art thrusting the sword into thyself, so increasing thy
punishment in hell.

Whereas if thou wilt show a little self-command here, thou makest thine own
accounts easy. For indeed God therefore wills us to take the lead in that kind
of bounty, that he may take occasion to repay us with increase. As many,
therefore, as stand indebted to thee, either for money or for trespasses, let
them all go free, and require of God the recompense of such thy magnanimity.

For so long as they continue indebted to thee, thou canst not have God thy
debtor. But if thou let them go free, thou wilt be able to detain thy God, and
to require of him the recompense of so great self-restraint in bountiful
measure. For suppose a man had come up, and seeing thee arresting thy debtor,
had called upon thee to let him go free, and transferred to himself thy account
with the other.

He would not choose to be unfair after such remission, seeing he had passed the
whole demand to himself. How, then, shall God fail to repay us manifold, yea,
ten thousandfold, when for his commandment's sake, if any be indebted to us, we
urge no complaint against them, great or small, but let them go exempt from all
liability? Let us not then think of the temporary pleasure that springs up in us
by exacting of our debtors, but of the loss, rather, how great, which we shall
thereby sustain hereafter, grievously injuring ourselves in the things which are
eternal. Rising accordingly above all, let us forgive those who must give
account to us, both their debts and their offenses, that we may make our own
accounts prove indulgent, and that what we could not reach by all virtue
besides, this we may obtain by not bearing malice against our neighbors, and
thus enjoy the eternal blessings, by the grace and love towards man of our Lord
Jesus Christ, to whom be glory and might now and always, even for ever and ever.

Amen. End of Homily 15


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  CHAPTER 17: 16, PART 1 - MT 5:17-20: ON CHRIST, THE FULFILLMENT OF THE LAW
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HOMILY XVI PART I. MATTHEW V. SEVENTEEN THROUGH TWENTY Think not that I am come
to destroy the law or the prophets. Why, who suspected this, or who accused him,
that he should make a defense against this charge? Since surely from what had
gone before no such suspicion was generated. For to command men to be meek, and
gentle, and merciful, and pure in heart, and to strive for righteousness, and to
love one another, and to love one another, and to love one another, and to love
one another, and to love one another, and to love one another, and to love one
another, and to love one another, and to love one another, and to love one
another, and to love one another, and to love one another, and to love one
another, and to love one another, and to love one another, and to love one
another, and to love one another, and to love one another, and to love one
another, and to love one another, and to love one another, and to love one
another, and to love one another, and to love one another, and to love one
another Wherefore then can he have said this, not at random, nor vainly, but
inasmuch as he was proceeding to ordain commandments greater than those of old,
saying, It was said to them of old time, Thou shalt not kill.

But I say to you, Be not even angry. And to mark out a way for a kind of divine
and heavenly conversation, in order that the strangeness thereof might not
disturb the souls of the hearers, nor dispose them quite to mutiny against what
he said, he used this means of setting them right beforehand. For although they
fulfilled not the law, yet nevertheless they were possessed with much
conscientious regard to it, and whilst they were annulling it every day by their
deeds, the letters thereof they would have remained unmoved, and that no one
should add anything more to them.

Or rather, they bore with their rulers adding thereto, not however for the
better, but for the worse. For so they used to set aside the honor due to our
parents by additions of their own, and very many others also of the matters
enjoined them, they would free themselves of by these unseasonable additions.
Therefore, since Christ, in the first place, was not of the sacerdotal tribe,
and next, the things which he was about to introduce were a sort of addition,
not however lessening, but enhancing virtue, he knowing beforehand that both
these circumstances would trouble them, before he wrote in their mind those
wondrous laws, cast out that which was sure to be harboring there.

And what was it that was harboring there, and making an obstacle? They thought
that he, thus speaking, did so with a view to the abrogation of the ancient
institutions. This suspicion, therefore, he heals. Nor here only doth he so, but
elsewhere also again.

Thus, since they accounted him no less than an adversary of God, from this sort
of reason, namely, his not keeping the Sabbath, he, to heal such their
suspicion, there also again sets forth his pleas, of which some indeed were
proper to himself, as when he saith, My father worketh, and I work. But some had
in them much condescension, as when he brings forward the sheep lost on the
Sabbath day, and points out that the law is disturbed for its preservation, and
makes mention again of circumcision, as having this same effect. Wherefore, we
see also, that he often speaks words somewhat beneath him, to remove the
semblance of his being an adversary of God.

For this cause, he who had raised thousands of the dead with the word only, when
he was calling Lazarus, added also a prayer. And then, lest this should make him
appear less than him that begat him, he, to correct the suspicion, added, I said
these things, because of the people which standeth by, that they may believe
that thou hast sent me. And neither doth he work all things as one who acted by
his own power, that he might thoroughly correct their weakness.

Nor doth he all things with prayer, lest he should leave matter of evil
suspicion to them that should follow, as though he were without strength or
power. But he mingles the latter with the former, and those again with these.
Neither doth he this indiscriminately, but with his own proper wisdom.

For while he doeth the greater works authoritatively, in the less he looks up
unto heaven. Thus, when absolving sins and revealing his secrets, and opening
paradise, and driving away devils, and cleansing lepers, and bridling death, and
raising the dead by thousands, he did all by way of command. But when, what was
much less than these, he was causing many loaves to spring forth out of few,
then he looked up to heaven, signifying that not through weakness he doth this.

For he who could do the greater with authority, how in the lesser could he need
prayer? But as I was saying, he doeth this to silence their shamelessness. The
same reckoning, then, I bid thee make of his words also, when thou hearest him
speak lowly things. For many in truth are the causes both for words and for
actions of that caste, as, for instance, that he might not be supposed alien
from God.

His instructing and waiting on all men, his teaching humility, his being
encompassed with flesh, the Jew's inability to hear all at once, his teaching us
to utter no high word of ourselves. For this cause, many times, having in his
own person said much that is lowly of himself, the great things he leaves to be
said by others. Thus he himself indeed, reasoning with the Jews, said, Before
Abraham was, I am.

But his disciple not thus, but, In the beginning was the Word, and the Word was
with God, and the Word was God. Again, that he himself made heaven, and earth,
and sea, and all things visible and invisible, in his own person, he nowhere
expressly said. But his disciple, speaking plainly out, and suppressing nothing,
affirms this once, twice, yea often, writing that all things were made by him,
and without him was not one thing made, and he was in the world, and the world
was made by him.

And why marvel, if others have said greater things of him than he of himself?
Since what is more, in many cases, what he showed forth by his deeds, by his
words, he uttered not openly. Thus that it was himself who made mankind, he
showed clearly even by that blind man. But when he was speaking of our formation
at the beginning, he said not, I made, but, He who made them, made them male and
female.

Again, that he created the world and all things therein, he demonstrated by the
fishes, by the wine, by the loaves, by the calm in the sea, by the sunbeam which
he averted on the cross, and by very many things besides. But in words he hath
nowhere said this plainly, though his disciples are continually declaring it,
both John, and Paul, and Peter. For if they who night and day hear him
discourse, and see him work marvels, to whom he explained many things in
private, and gave so great power as even to raise the dead, whom he made so
perfect as to forsake all things for him, if even they, after so great virtue
and self-denial, had not strength to bear it all, before the supply of the
Spirit, how could the people of the Jews, being both void of understanding, and
far behind such excellency, and only by hazard present when he did or said
anything, how could they have been persuaded but that he was alien from the God
of all, unless he had practiced such great condescension throughout? For on this
account we see that even when he was abrogating the Sabbath, he did not as of
set purpose bring in such his legislation, but he puts together many and various
pleas of defense.

Now if, when he was about to cause one commandment to cease, he used so much
reserve in his language, that he might not startle the hearers, much more, when
adding to the law, entire as it was, another entire code of laws, did he require
much management and attention, not to alarm those who were then hearing him. For
this same cause, neither do we find him teaching everywhere clearly concerning
his own Godhead, for if his adding to the law was sure to perplex them so
greatly, much more his declaring himself God. Wherefore many things are uttered
by him, far below his proper dignity, and here when he is about to proceed upon
his addition to the law, he hath used abundance for correction beforehand, for
neither was it once only that he said, I do not abrogate the law, but he both
repeated it again, and added another and a greater thing, in that, to the words,
think not that I am come to destroy, he subjoined, I am not come to destroy, but
to fulfill.

Now this not only obstructs the obstinacy of the Jews, but stops also the mouths
of those heretics, who say that the old covenant is of the devil. For if Christ
came to destroy his tyranny, how is this covenant not only not destroyed, but
even fulfilled by him? For he said not only, I do not destroy it, though this
had been enough, but I even fulfill it, which are the words of one so far from
opposing himself, as to be even establishing it. And how, one may ask, did he
not destroy it? In what way did he rather fulfill either the law or the
prophets? The prophets he fulfilled, inasmuch as he confirmed by his actions all
that had been said concerning him.

Wherefore also the evangelists used to say in each case, that it might be
fulfilled which was spoken by the prophet, both when he was born, and when the
children sung that wondrous hymn to him, and when he sat on the ass. And in very
many more instances he worked the same fulfillment, all which things must have
been unfulfilled if he had not come. But the law he fulfilled, not in one way
only, but in a second and third also.

In one way, by transgressing none of the precepts of the law. For that he did
fulfill it all, hear what he saith to John. For thus it becometh us to fulfill
all righteousness.

And to the Jews also he said, Which of you convinceth me of sin? And to his
disciples again, The prince of this world cometh, and findeth nothing in me. And
the prophet too from the first had said that, He did no sin. This then was one
sense in which he fulfilled it, another, that he did the same through us also.

For this is the marvel, that he not only himself fulfilled it, but he granted
this to us likewise. Which thing Paul also declaring said, Christ is the end of
the law for righteousness to every one that believeth. And he said also that, He
judged sin in the flesh, that the righteousness of the law might be fulfilled in
us who walk not after the flesh.

And again, Do we then make void the law through faith? God forbid! Yea, we
establish the law. For since the law was laboring at this, to make man
righteous, but had not power, he came and brought in the way of righteousness by
faith, and so established that which the law desired, and what the law could not
by letters, this he accomplished by faith. On this account he saith, I am not
come to destroy the law.

But if any one will inquire accurately, he will find also another, a third
sense, in which this hath been done. Of what sort is it then? In the sense of
that future code of laws, which he was about to deliver to them. For his sayings
were no repeal of the former, but a drawing out, and filling up of them.

Thus, not to kill, is not annulled by the saying, Be not angry, but rather is
filled up and put in greater security, and so of all the others. Wherefore, you
see, as he had before unsuspectingly cast the seeds of this teaching, so at the
time when from his comparison of the old and new commandments, he would be more
distinctly suspected of placing them in opposition, he used his corrective
beforehand. For in a covert way, he had indeed already scattered those seeds, by
what he had said.

Thus, Blessed are the poor, is the same as that we are not to be angry. And,
Blessed are the pure in heart, is not to look upon a woman for lust. And the not
laying up treasures on earth, harmonizes with, Blessed are the merciful.

And to mourn also, to be persecuted and reviled, coincide with, entering in at
the straight gate. And to hunger and thirst after righteousness, is nothing else
than that which he saith afterwards, Whatsoever ye would that men should do to
you, do ye also to them. And having declared the peacemaker Blessed, he again
almost said the same, when he gave command to leave the gift, and hastened to
reconciliation with him that was grieved, and about agreeing with our adversary.

But there he set down the rewards of them that do right, here rather the
punishments of them who neglect practice. Wherefore is in that place, he said,
the meek shall inherit the earth, so here, he who calleth his brother fool,
shall be in danger of hell fire. And there, the pure in heart shall see God.

Here, he is a complete adulterer, who looks unchastely. And having there called
the peacemakers sons of God, here he alarms us from another quarter, saying,
Lest at any time the adversary deliver thee to the judge. Thus also, whereas the
former part he blesses them that mourn, and them that are persecuted, in the
following, establishing the very same point, he threatens destruction to them
that go not that way.

For they that walk in the broad way, saith he, make their end there. And ye
cannot serve God and Mammon. Seems to me the same with, Blessed are the
merciful, and those that hunger after righteousness.

But as I said, since he is going to say these things more clearly, and not only
more clearly, but also to add again more than had been already said. For he no
longer merely seeks a merciful man, but bids us give up even our coat. Not
simply a meek person, but to turn also the other cheek to him that would smite
us.

Therefore he first takes away the apparent contradiction. On this account then,
as I have already stated, he said this not once only, but once and again. In
that to the words, Think not that I am come to destroy, he added, I am not come
to destroy, but to fulfill.

For verily I say unto you, Till heaven and earth pass, one jot or one tittle
shall in no wise pass from the law, till all come to pass. Now what he saith is
like this. It cannot be that it should remain unaccomplished, but the very least
thing therein must needs be fulfilled, which thing he himself performed, in that
he completed it with all exactness.

And here he signifies to us obscurely that the fashion of the whole world is
also being changed. Nor did he set it down without purpose, but in order to
arouse the hearer, and indicate that he was with just cause introducing another
discipline. If at least the very works of the creation are all to be
transformed, and mankind is to be called to another country, and to a higher way
of practicing how to live.

Whosoever therefore shall break one of these least commandments, and shall teach
men so, he shall be called least in the kingdom of heaven. Thus having rid
himself of the evil suspicion, and having stopped the mouths of them who would
fain gainsay, then at length he proceeds to alarm, and sets down a heavy
denunciation in support of the enactments he was entering on. For as to his
having said this in behalf not of the ancient laws, but of those which he was
proceeding to enact, listen to what follows.

For I say unto you, saith he, except your righteousness shall exceed the
righteousness of the scribes and pharisees, ye shall in no case enter into the
kingdom of heaven. For if he were threatening with regard to the ancient laws,
how said he, except it shall exceed, since they who did just the same as those
ancients could not exceed them on the score of righteousness? But of what kind
was the required excess? Not to be angry, not even to look upon a woman
unchastely. For what cause then doth he call these commandments least, though
they were so great and high? Because he himself was about to introduce the
enactment of them.

For as he humbled himself, and speaks of himself frequently with measure, so
likewise of his own enactments, hereby again teaching us to be modest in
everything. And besides, since there seemed to be some suspicion of novelty, he
ordered his discourse for a while with reserve. But when thou hearest, least in
the kingdom of heaven, surmised thou nothing but hell and torments.

For he was used to mean by the kingdom, not merely the enjoyment thereof, but
also the time of the resurrection, and that fearful coming. And how could it be
reasonable, that while he who called his brother fool, and transgressed but one
commandment, falls into hell? The breaker of them all, and instigator of others
to the same, should be within the kingdom. This therefore is not what he means,
but that such a one will be at that time least, that is, cast out, last.

And he that is last will surely then fall into hell. For, being God, he foreknew
the laxity of the many, he foreknew that some would think these sayings were
merely hyperbolical, and would argue about the laws, and say, What, if any one
call another a fool, is he punished? If one merely look on a woman, doth he
become an adulterer? For this very cause he, destroying such insolence
beforehand, hath set down the strongest denunciation against either sort, as
well them who transgress, as them who lead on others so to do. Knowing then his
threat as we do, let us neither ourselves transgress, nor discourage such as are
disposed to keep these things.

But whoever shall do and teach, saith he, shall be called great. For not to
ourselves alone should we be profitable, but to others also. Since neither is
the reward as great for him who guides himself aright, as for one who with
himself adds also another.

For as teaching without doing condemns the teacher, for thou which teachest
another, it is said, teachest thou not thyself? So doing, but not guiding
others, lessens our reward. One ought therefore to be chief in either work, and
having first set oneself right, thus to proceed also to the care of the rest.
For on this account he himself hath set the doing before the teaching.

To intimate that so, most of all, may one be able to teach, but in no other way.
For one will be told, Physician, heal thyself. Since he who cannot teach
himself, yet attempts to set others right, will have many to ridicule him.

Or rather, such a one will have no power to teach at all, his actions uttering
their voice against him. But if he be complete in both respects, he shall be
called great in the kingdom of heaven. For I say unto you, Except your
righteousness shall exceed the righteousness of the scribes and Pharisees, ye
shall in no case enter into the kingdom of heaven.

Here by righteousness he means the whole of virtue. Even as also discoursing of
Job, he said, he was a blameless man, righteous. According to the same
signification of the word, Paul also called that man righteous, for whom, as he
said, no law is even set.

For, saith he, a law is not made for a righteous man. And in many other places,
too, one might find this name standing for virtue in general. But observe, I
pray thee, the increase of grace, in that he will have his newly come disciples
better than the teachers in the old covenant.

For by scribes and Pharisees here he meant not merely the lawless, but the
well-doers. For were they not doing well, he would not have said they have a
righteousness, neither would he have compared the unreal to the real. And
observe also here how he commends the old law, by making a comparison between it
and the other, which kind of thing implies it to be of the same tribe and
kindred, for more and less is in the same kind.

He doth not, you see, find fault with the old law, but will have it made
stricter. Whereas, had it been evil, he would not have required more of it, he
would not have made it more perfect, but would have cast it out. And how, one
may say, if it be such, doth it not bring us into the kingdom? It doth not now
bring in them who live after the coming of Christ, favoured as they are with
more strength, and bound to strive for greater things.

Since, as to its own foster children, them it doth bring in one and all. Yea,
for many shall come, saith he, from east and west, and shall lie down in the
bosoms of Abraham, Isaac, and Jacob. And Lazarus also, receiving the great
prize, is shown dwelling in Abraham's bosom.

And all as many as have shown forth with excellency in the old dispensation,
shown by it, every one of them. And Christ himself, had it been in anything evil
or alien from him, would not have fulfilled it all when he came. For if only to
attract the Jews he was doing this, and not in order to prove it akin to the new
law, and concurrent therewith, wherefore did he not also fulfill the laws and
customs of the Gentiles, that he might attract the Gentiles also.

So that from all considerations it is clear, that not from any badness in itself
doth it fail to bring us in, but because it is now the season of higher
precepts. And if it be more imperfect than the new, neither doth this imply it
to be evil, since upon this principle the new law itself will be in the very
same case. Because in truth our knowledge of this, when compared with that which
is to come, is a sort of partial and imperfect thing, and is done away on the
coming of that other.

For when, saith he, that which is perfect is come, then that which is in part
shall be done away, even as it befell the old law through the new. Yet we are
not to blame the new law for this, though that also gives place on our retaining
unto the kingdom. For then, saith he, that which is in part shall be done away,
but for all this we call it great.

Since then both the rewards thereof are greater, and the power given by the
Spirit more abundant, in reason it requires our graces to be greater also. For
it is no longer a land that floweth with milk and honey, nor a comfortable old
age, nor many children, nor corn and wine, and flocks and herds, but heaven, and
the good things in the heavens, and adoption and brotherhood with the Only
Begotten, and to partake of the inheritance, and to be glorified, and to reign
with Him, in those unnumbered rewards. And as to our having received more
abundant help, hear thou Paul, when he saith, There is therefore no condemnation
now to them which are in Christ Jesus, who walk not after the flesh, but after
the Spirit.

For the law of the Spirit of life hath made me free from the law of sin and
death.


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  CHAPTER 18: 16, PART 2 - MT 5:21-26: ON ANGER AND RECONCILIATION
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HOMILY XVI. II. MATTHEW 5. XXI-XXVI.

And now, after threatening the transgressors, and setting great rewards for them
that do right, and signifying that he justly requires of us something beyond the
former measures, he from this point begins to legislate, not simply, but by way
of comparison with the ancient ordinances, desiring to intimate these two
things. First, that not as contending with the former, but rather in great
harmony with them, he is making these enactments. Next, that it was meet and
very seasonable for him to add thereto these second precepts.

And that this may be made yet clearer, let us hearken to the words of the
legislator. What then doth he himself say? Ye have heard that it was said to
them of old time, Thou shalt not kill. And yet it was himself who gave those
laws also, but so far he states them impersonally.

For if on the one hand he had said, Ye have heard that I said to them of old,
the saying would have been hard to receive, and would have stood in the way of
all the hearers. If again, on the other hand, after having said, Ye have heard
that it was said to them of old by my father, he had added, But I say, he would
have seemed to be taking yet more on himself. Wherefore he hath simply stated
it, making out thereby one point only, the proof that in fitting season he had
come saying these things.

For by the words, It was said to them of old, he pointed out the length of the
time since they received this commandment. And this he did to shame the hearer,
shrinking from the advance to the higher class of his commandments. As though a
teacher should say to a child that was indolent, Knowest thou not how long a
time thou hast consumed in learning syllables? This, then, he also covertly
intimates by the expression, Them of old time, and thus for the future summons
them on to the higher order of his instructions, as if he had said, Ye are
learning these lessons long enough, and you must henceforth press on to such as
are higher than these.

And it is well that he doth not disturb the order of the commandments, but
begins first with that which comes earlier, with which the law also began. Yea,
for this too suits with one showing the harmony between them. But I say unto
you, that whosoever is angry with his brother without a cause, shall be in
danger of the judgment.

Seest thou authority in perfection? Seest thou a bearing suited to a legislator?
Why, which among the prophets ever spake on this wise, which among righteous
men, which among patriarchs? None, but thus saith the Lord. But the son not so,
because they were publishing their master's commands, he his father's. And when
I say his father's, I mean his own.

For mine, saith he, are thine, and thine are mine. And they had their
fellow-servants to legislate for, he his own servants. Let us now ask those who
reject the law, is be not angry contrary to do no murder? Or is not the one
commandment the completion and the development of the other? Clearly the one is
the fulfilling of the other, and that is greater on this very account.

Since he who is not stirred up to anger, will much more refrain from murder. And
he who bridles wrath, will much more keep his hands to himself. For wrath is the
root of murder.

And you see that he who cuts up the root, will much more remove the branches. Or
rather, will not permit them so much as to shoot out at all. Not therefore to
abolish the law did he make these enactments, but for the more complete
observation of it.

For with what design did the law enjoin these things? Was it not that no one
might slay his neighbor? It follows that he who was opposing the law would have
to enjoin murder. For to murder were the contrary to doing no murder. But if he
doth not suffer even one to be angry, the mind of the law is established by him
more completely.

For he that studies to avoid murder, will not refrain from it equally with him
that hath put away even anger, this latter being further removed from the crime.
But that we may convict them in another way also, let us bring forward all their
allegations. What then do they affirm? They assert that the God who made the
world, who makes his sun to rise on the evil and on the good, who sends the rain
on the just and on the unjust, is in some sense an evil being.

But the more moderate forsooth among them, though declining this, yet while they
affirm him to be just, they deprive him of being good. And some other one who is
not, nor made any of the things that are, they assign for a father to Christ.
And they say that he who is not good, abides in his own, and preserves what are
his own.

But that he that is good, seeks what are another's, and desires of a sudden to
become a savior to them whose creator he was not. Seest thou the children of the
devil, how they speak out of the fountain of their father, alienating the work
of creation from God, while John cries out, He came unto his own, and the world
was made by him. In the next place they criticize the law in the old covenant,
which bids put out an eye for an eye, and a tooth for a tooth, and straightway
they insult and say, Why, how can he be good who speaks so? What then do we say
in answer to this, that it is the highest kind of philanthropy? For he made this
law, not that we might strike out one another's eyes, but that fear of suffering
by others might restrain us from doing any such thing to them.

As therefore he threatened the Ninevites with overthrow, not that he might
destroy them, for had it been his will, he ought to have been silent, but that
he might by fear make them better, and so quiet his wrath, so also hath he
appointed a punishment for those who wantonly assail the eyes of others, that if
good principle dispose them not to refrain from such cruelty, fear may restrain
them from injuring their neighbor's sight. And if this be cruelty, it is cruelty
also for the murderer to be restrained, and the adulterer unchecked. But these
are the sayings of senseless men, and of those that are mad to the extreme of
madness.

For I, so far from saying that this comes of cruelty, should say, that the
contrary to this would be unlawful, according to men's reckoning. And whereas
thou sayest, because he commanded to pluck out an eye for an eye, therefore he
is cruel, I say, that if he had not given this commandment, then he would have
seemed, in the judgment of most men, to be that which thou sayest he is. For let
us suppose that this law had been altogether done away, and that no one feared
the punishment ensuing thereupon, but that license had been given to all the
wicked to follow their own disposition in all security, to adulterers, to
murderers, to perjured persons, and to parasites.

Would not all things have been turned upside down? Would not cities,
marketplaces, and houses, sea and land, and the whole world, have been filled
with unnumbered pollutions and murders? Everyone sees it. For if, when there are
laws, and fear, and threatening, our evil dispositions are hardly checked, were
even this security taken away, what is there to prevent men's choosing vice? And
what degree of mischief would not then come reveling upon the whole of human
life? The rather, since cruelty lies not only in allowing the bad to do what
they will, but in another thing too quite as much, to overlook and leave uncared
for him who has done no wrong, but who is without cause or reason suffering ill.
For tell me, were any one to gather together wicked men from all quarters, and
arm them with swords, and bid them go about the whole city, and massacre all
that came in their way, could there be anything more like a wild beast than he?
And what if some other should bind and confine with the utmost strictness those
whom that man had armed, and should snatch from those lawless hands them who
were on the point of being butchered? Could anything be greater humanity than
this? Now then, I bid thee transfer these examples to the law likewise.

For he that commands to pluck out an eye for an eye, hath laid the fear as a
kind of strong chain upon the souls of the bad, and so resembles him who detains
those assassins in prison. Whereas he who appoints no punishment for them, doth
all but arm them by such security, and acts the part of that other who is
putting the swords in their hands and letting them loose over the whole city.
Seest thou not how the commandments, so far from coming of cruelty, come rather
of abounding mercy? And if on account of these thou callest the lawgiver
grievous and hard to bear with, tell me which sort of command is the more
toilsome and grievous? Do no murder? Or be not even angry? Which is more in
extreme? He who exacts a penalty for murder? Or for mere anger? He who subjects
the adulterer to vengeance after the fact? Or he who enjoins a penalty even for
the very desire, and that penalty everlasting? See ye not how their reasoning
comes round to the very contrary? How the God of the old covenant, whom they
call cruel, will be found mild and meek, and he of the new, whom they
acknowledge to be good, will be hard and grievous, according to their madness?
Whereas we say, that there is but one and the same legislator of either
covenant, who dispensed all meetly, and adapted the difference of the times, the
difference between the two systems of law.

Therefore neither are the first commandments cruel, nor the second hard and
grievous, but all of one and the same providential care. For that he himself
gave the old covenant also, hear the affirmation of the prophet, or rather so we
must speak, of him who is both the one and the other. I will make a covenant
with you, not according to the covenant which I made with your fathers.

But if he received not this, who is diseased with the Manichaean doctrines, let
him hear Paul saying the very same in another place. For Abraham had two sons,
one by the bondmaid, and another by the free woman, and these are two covenants.
As therefore in that case the wives are different, the husband the same.

So here too the covenants are two, the lawgiver one. And to prove to thee that
it was of one and the same mildness, in the one he saith an eye for an eye, but
in this other, if once might thee on the right cheek, turn to him the other
also. For as in that case he checks him that doth the wrong with the fear of
this suffering, even so also in this.

How so, it may be said, when he bids him to turn the other cheek also? Nay, what
of that? Since not to take away his fear did he enjoin this, but is charging
yourself to allow him to take his fill entirely. Neither did he say, that the
other continues unpunished, but do not thou punish, at once both enhancing the
fear of him that smiteth, if he persist, and comforting him who is smitten. But
these things we have said, as one might say them incidentally, concerning all
the commandments.

Now we must go on to that which is before us, and keep to the thread of what has
been affirmed. He that is angry with his brother without a cause shall be in
danger of the judgment. So he speaks.

Thus he hath not altogether taken the thing away. First, because it is not
possible, being a man, to be freed from passions. We may indeed get the dominion
over them, but to be altogether without them, is out of the question.

Next, because this passion is even useful, if we know how to use it at the
suitable time. See, for instance, what great good was wrought by that anger of
Paul, which he felt against the Corinthians, on that well-known occasion, and
how, as it delivered them from a grievous pest, so by the same means again he
recovered the people of the Galatians likewise, which had fallen aside, and
others too beside these. What then is the proper time for anger? When we are not
avenging ourselves, but checking others in their lawless freaks, or forcing them
to attend in their negligence.

And what is the unsuitable time? When we do so is avenging ourselves, which Paul
also forbidding said, Avenge not yourselves, dearly beloved, but rather give
place unto wrath. When we are contending for riches, yea, for this hath he also
taken away, where he saith, Why do you not rather take wrong? Why do ye not
rather suffer yourselves to be defrauded? For as this last sword is superfluous,
so is the first necessary and profitable. But most men do the contrary, becoming
like wild beasts when they are injured themselves, but remiss and cowardly when
they see this bite done to another, both which are just opposite to the laws of
the gospel.

Being angry then is not a transgression, but being so unseasonably. For this
cause the prophet also said, Be ye angry, and sin not. And whosoever shall say
to his brother Recha shall be in danger of the council.

By the council in this place he means the tribunal of the Hebrews, and he hath
mentioned this now on purpose that he might not seem everywhere to play the
stranger and innovator. But this word Recha is not an expression of great
insolence, but rather of some contempt and slight on the part of the speaker.
For as we, giving orders either to our servants or to any very inferior person,
say, Away with thee, you hear, tell such a one.

So they who make use of the Syrian's language say, Recha, putting that word
instead of thou. But God, the lover of man, roots up even the least false,
commanding us to behave to one another in seemly manner and with due respect,
and this with a view of destroying hereby also the greater. But whoever shall
say, Thou fool, shall be in danger of hell fire.

To many this commandment hath appeared grievous and galling, if for a mere word
we are really to pay so great a penalty. And some even say that it was spoken
rather hyperbolically. But I fear less, when we have deceived ourselves with
words here, we may indeed there suffer that extreme punishment.

For wherefore tell me, doth a commandment seem overburdensome? Knowest thou not
that most punishments and most sins have their beginning from words? Yea, for by
words are blasphemies, and denials are by words, and revilings, and reproaches,
and perjuries, and bearing false witness. Regard not then its being a mere word,
but whether it have not much danger, this do thou inquire. Art thou ignorant,
that in the season of enmity, when wrath is inflamed, and the soul kindled, even
the least thing appears great, and what is not very reproachful is counted
intolerable? And often these little things have given birth even to murder, and
overthrown whole cities.

For just as where friendship is, even grievous things are light, so where enmity
lies beneath, very trifles appear intolerable. And however simply a word be
spoken, it is surmised to have been spoken with an evil meaning. And as in fire,
if there be but a small spark, though thousands of planks lie by, it doth not
easily lay hold of them.

But if the flame have waxed strong and high, it readily seizes not planks only,
but stones and all materials that fall in its way. And by what things it is
usually quenched, by the same it is kindled the more, for some say that at such
a time not only wood and tow and the other combustibles, but even water darted
forth upon it, it doth but fan its power the more. So it is also with anger,
whatever any one may say, becomes food in a moment for this evil conflagration.

All which kind of evils Christ checking beforehand had condemned first him that
is angry without a cause to the judgment, this being the very reason why he
said, He that is angry shall be in danger of the judgment. Then him that saith
Rakeh to the council. But as yet these are no great things, for the punishments
are here.

Therefore for him who calleth fool he hath added the fire of hell. Now for the
first time mentioning the name of hell. For having before discoursed much of the
kingdom, not until then did he mention this, implying that the former comes of
his own love and indulgence towards man, this latter of our negligence.

And see how he proceeds by little and little in his punishments, all but
excusing himself unto thee, and signifying that his desire indeed is to threaten
nothing of the kind, but that we drag him on to such denunciations. For observe,
I bade thee, saith he, not be angry for naught, because thou art in danger of
the judgment. Thou hast despised the former commandment.

See what anger hath produced? It hath led thee on straightway to insult, for
thou hast called thy brother Rakeh. Again I said another punishment, the
council. If thou overlook even this, and proceed to that which is more grievous,
I visit thee no longer with these finite punishments, but with the undying
penalty of hell, lest after this thou shouldst break forth even to murder.

For there is nothing, nothing in the world more intolerable than insolence. It
is what hath very great power to sting a man's soul. But when the word, too,
which is spoken, is in itself more wounding than the insolence, the blaze
becomes twice as great.

Think it not then a light thing to call another fool. For when of that which
separates us from the brutes, and by which especially we are human beings,
namely the mind and the understanding, when of this thou hast robbed thy
brother, thou hast deprived him of all his nobleness. Let us not then regard the
words merely, but realizing the things themselves and his feeling, let us
consider how great a wound is made by this word, and unto how much evil it
proceeds.

For this cause Paul likewise cast out of the kingdom not only the adulterous and
the effeminate, but the revilers also, and with great reason. For the insolent
man mars all the beauty of charity, and casts upon his neighbor unnumbered ills,
and works up lasting enmities, and tears asunder the members of Christ, and is
daily driving away that peace which God so desires, giving much vantage ground
unto the devil by his injurious ways, and making him the stronger. Therefore
Christ himself, cutting out the sinews of the devil's power, brought in this
law.

For indeed he makes much account of love, this being above all things the mother
of every good, and the badge of his disciples, and the bond which holds together
our whole condition. With reason, therefore, doth he remove with great
earnestness the roots and the sources of that hatred which utterly spoils it.
Think not, therefore, that these sayings are in any wise hyperbolical, but
consider the good done by them, and admire the mildness of these laws.

For there is nothing for which God takes so much pains as this, that we should
be united and knit together one with another. Therefore, both in his own person
and by his disciples, as well as those in the Old as in the New Testament, he
makes so much account of this commandment, and is a severe avenger and punisher
of those who despise the duty. For in truth, nothing so effectually gives
entrance in rue to all wickedness as the taking away of love.

Wherefore he also said, When iniquity abounds, the love of the many shall wax
cold. Thus Cain became his brother's murderer. Thus Esau.

Thus Joseph's brethren. Thus our unnumbered crimes have come reveling in this
bond being dissevered. You see why he himself also roots out whatever things
injure this on every side with great exactness.

Neither doth he stop at those precepts only which have been mentioned, but adds
also others more than those, whereby he signifies how much account he makes
thereof. Namely, having threatened by the counsel, by the judgment, and by hell,
he added other sayings again in harmony with the former, saying thus, If thou
bring thy gift to the altar, and there rememberest that thy brother hath ought
against thee, leave there thy gift before the altar, and go away. First be
reconciled to thy brother, and then come and offer thy gift.

O goodness! O exceeding love to man! He makes no account of the honor due unto
himself, for the sake of our love towards our neighbor, implying that not at all
from any enmity, nor out of any desire to punish, had he uttered those former
threatenings, but out of very tender affection, for what can be milder than
these sayings? Let my service, saith he, be interrupted, that thy love may
continue, since this also is a sacrifice, thy being reconciled to thy brother.
Yea, for this cause he said not, after the offering, or before the offering, but
while the very gift lies there, and when the sacrifice is already beginning, he
sends thee to be reconciled to thy brother, and neither after removing that
which lies before us, nor before presenting the gift, but while it lies in the
midst, he bids thee hasten thither. With what motive then doth he command so to
do, and wherefore? These two ends, as it appears to me, he is hereby shadowing
out and providing for.

First, as I have said, his will is to point out that he highly values charity,
and considers it to be the greatest sacrifice, and that without it he does not
receive even that other. Next, he is imposing such a necessity of reconciliation
as admits of no excuse. For whoso hath been charged not to offer before he be
reconciled will hasten, if not for love of his neighbor, yet that this may not
lie unconsecrated, to run unto him who hath been grieved, and to do away the
enmity.

For this cause he hath also expressed it all most significantly, to alarm and
thoroughly to awaken him. Thus, when he had said, Leave thy gift, he stayed not
at this, but added, Before the altar, by the very place again causing him to
shudder, and go away. And he said not merely, Go away, but he added, First, and
then come and offer thy gift.

By all these things making it manifest, that this table receives not them that
are at enmity with each other. Let the uninitiated hear this, as many as draw
nigh in enmity. And let the uninitiated hear too, yea, for the saying hath some
relation to them also.

For they too offer a gift and a sacrifice, prayer, I mean, and almsgiving. For
as to this also being a sacrifice, hear what the prophet saith, A sacrifice of
praise will glorify me. And again, sacrifice to God a sacrifice of praise.

And the lifting up of my hands is an evening sacrifice. So that if it be but a
prayer which thou art offering in such a frame of mind, it were better to leave
thy prayer, and become reconciled to thy brother, and then to offer thy prayer.
For to this end were all things done.

To this end even God became man, and took order for all those works, that he
might set us at one. And whereas in this place he is sending the wrongdoer to
the sufferer, in his prayer he leads the sufferer to the wrongdoer, and
reconciles them. For is there he saith, Forgive men their debts.

So here, if he hath ought against thee, go thy way unto him. Or rather, even
here too, he seems to me to be sending the injured person. And for some such
reason he said not, Reconcile thyself to thy brother, but be thou reconciled.

And while the saying seems to pertain to the aggressor, the whole of it really
pertains to him that is aggrieved. Thus, if thou art reconciled to him, saith
Christ, through thy love to him, thou wilt have me also propitious, and wilt be
able to offer thy sacrifice with great confidence. But if thou art still
irritated, consider that even I readily command that which is mine to be lightly
esteemed, that ye may become friends, and let these thoughts be soothing to
thine anger.

And he said not, When thou hast suffered any of the greater wrongs, then be
reconciled, but though it be some trifle that he hath against thee. And he added
not whether justly or unjustly, but merely, if he hath ought against thee. For
though it be justly, not even in that case oughtest thou to protract the enmity.

Since Christ also was justly angered with us, yet nevertheless he gave himself
for us to be slain, not imputing those trespasses. For this caused Paul also,
when urging us in another way to reconciliation, said, Let not the sun go down
upon your wrath. For much is Christ by this argument of the sacrifice, so there
Paul, by that of the day, is urging us on to the selfsame point.

Because in truth he fears the night, lest it overtake him that is smitten alone,
and make the wound greater. For whereas in the day there are many to distract,
and draw him off, in the night when he is alone, and is thinking it over by
himself, the waves swell, and the storm becomes greater. Therefore Paul, you
see, to prevent this, would vain commit him to the night already reconciled,
that the devil may after that have no opportunity from his solitude to rekindle
the furnace of his wrath, and make it fiercer.

Thus also Christ permits not, though it be ever so little delay, lest the
sacrifice being accomplished, such in one become more remiss, procrastinating
from day to day. For he knows that the case requires very speedy treatment. And
as a skillful physician exhibits not only the preventives of our diseases, but
their correctives also, even so doth he likewise.

Thus to forbid our calling fool, is a preventive of enmity. But to command
reconciliation is a means of removing the diseases that ensue on the enmity. And
mark how both commands are set forth with earnestness.

For as in the former case he threatened hell, so here he receives not the gift
before the reconciliation, indicating great displeasure, and by all these
methods destroying both the root and the produce. And first of all he saith, Be
not angry, and after that revile not. For indeed both these are augmented, the
one by the other, from enmity is reviling, from reviling enmity.

On this account then he heals now the root and now the fruit, hindering indeed
the evil from ever springing up in the first instance. But if per chance it may
have sprouted up and borne its most evil fruit, then by all means he burns it
down the more. Therefore, you see, having mentioned first the judgment, then the
counsel, then hell, and having spoken of his own sacrifice, he adds other topics
again, thus speaking.

Agree with thine adversary quickly, whilst thou art in the way with him. That
is, that thou mayest not say, What then if I am injured? What if I am plundered,
and dragged to before the tribunal? Even this occasion and excuse he hath taken
away. For he commands us not even so to be at enmity.

Then, since this injunction was great, he draws his advice from the things
present, which are wont to restrain the grosser sword more than the future. Why,
what sayest thou, saith he, that thine adversary is stronger, and doeth thee
wrong? Of course then he will wrong thee more, if thou do not make it up, but
art forced to go into court. For in the former case, by giving up some money,
thou wilt keep thy person free.

But when thou art come under the sentence of the judge, thou wilt both be bound,
and pay the utmost penalty. But if thou avoid the contest there, thou wilt reap
two good results. First, not having to suffer anything painful.

And secondly, that the good done will be thereafter thine own doing, and no
longer the effect of compulsion on his part. But if thou wilt not be ruled by
these sayings, thou wrongest not him, so much as thyself. And see here also how
he hastens him.

For having said, Agree with thine adversary, he added, quickly. And he was not
satisfied with this, but even of this quickness he hath required a further
increase. Saying, Whilst thou art in the way with him, pressing and hastening
him hereby with great earnestness.

For nothing doth so much turn our life upside down, as delay and procrastination
in the performance of our good works. Nay, this hath often caused us to lose
all. Therefore, as Paul for his part saith, Before the sun set, do away the
enmity.

And as he himself had said above, Before the offering is completed, be
reconciled. So he saith in this place also, Quickly, whilst thou art in the way
with him, before thou art come to the doors of the court, before thou standest
at the bar, and art come to be thenceforth under the sway of him that judgeth.
Since, before entering in, thou hast all in thine own control.

But if thou set thy foot on that threshold, thou wilt not by ever so earnest
efforts be able to arrange thy matters at thy will, having come under the
constraint of another. But what is it to agree? He means either consent rather
to suffer wrong, or so plead the cause, as if that were in the place of the
other, that thou mayest not corrupt justice by self-love, but rather,
deliberating on another's cause as thine own, mayest so proceed to deliver thy
vote in this matter. And if this be a great thing, marvel not, since with this
view did he set forth all those his blessings that have beforehand smoothed and
prepared the hearer's soul, he might render it apter to receive all his
enactments.

Now some say that he obscurely signifies the devil himself, under the name of
the adversary, and bids us have nothing of his. For this, they say, is to agree
with him. No compromise being possible after our departure hence, nor anything
awaiting us but that punishment from which no prayers can deliver.

But to me he seems to be speaking of the judges in this world, and of the way to
the court of justice, and of this prison. For after he had abashed men by higher
things, and things future, he alarms them also by such as are in this life,
which thing Paul also doth, using both the future and the present to sway his
hearer, as when, deterring from wickedness, he points out to him that is
inclined to evil, the ruler armed, thus saying, But if thou do that which is
evil, be afraid, for he beareth not the sword in vain, for he is a minister of
God. And again, in joining us to be subject unto him, he sets forth not the fear
of God only, but the threatening also of the other party, and his watchful care.

For ye must needs be subject, not only for wrath, but also for conscience's
sake. Because the more irrational, as I have already said, are wont to be sooner
corrected by these things, things which appear and are at hand. Wherefore Christ
also made mention, not of hell only, but also of a court of justice, and of
being dragged thither, and of the prison, and of all the suffering there, by all
these means destroying the roots of murder.

For he who neither reviles, nor goes to law, nor prolongs enmity, how will he
ever commit murder? So that from hence also it is evident, that in the advantage
of our neighbor stands our own advantage. For he that agrees with his adversary,
will benefit himself much more, becoming free, by his own act, from courts of
law, and prisons, and the wretchedness that is there. Let us then be obedient to
his sayings.

Let us not oppose ourselves, nor be contentious. For first of all, even
antecedently to their rewards, these injunctions have their pleasure and profit
in themselves. And if to the more part they seem to be burdensome, and the
trouble which they cause great, have it in mind that thou art doing it for
Christ's sake, and the pain will be pleasant.

For if we maintain this way of reckoning at all times, we shall experience
nothing burdensome. But great will be the pleasure we reap from every quarter.
For our toil will no longer seem toil, but by how much it is enhanced, so much
the sweeter and pleasanter doth it grow.

When therefore the custom of evil things, and the desire of wealth, keep on
bewitching thee, do thou war against them with that mode of thinking which tells
us, great is the reward we shall receive for despising the pleasure which is but
for a season. And say to thy soul, Art thou quite dejected because I defraud
thee of pleasure? Nay, be of good cheer, for I am introducing thee into heaven.
Thou doest it not for man's sake, but for God's.

Be patient there for a little while, and thou shalt see how great is the gain.
Endure for the present life, and thou shalt receive an unspeakable confidence.
For if we would thus discourse with our own soul, and not only consider that
which is burdensome in virtue, but take account also of the crown that comes
thereof, we shall quickly withdraw it from all wickedness.

For if the devil, holding out pleasure for a season, but pain for ever, is yet
strong and prevails, seeing our case is just the reverse in these matters, the
labor temporary, the pleasure and profit immortal, what plea shall we have if we
follow not virtue after so great encouragement? Why, the object of our labors is
enough to set against all, and our clear persuasion that for God's sake we are
enduring all this. For if one having the king is debtor, thinks he hath
sufficient security for all his life, consider how great will he be who hath
made the gracious and everlasting God a debtor to himself, for good deeds both
small and great. Do not then allege to me labors and sweats, for not by the hope
only of the things to come, but in another way also, God hath made virtue easy,
assisting us everywhere, and putting his hand to our work.

And if thou wilt only contribute a little zeal, everything else follows. For to
this end he will have thee, too, to labor a little, even that the victory may be
thine also. And just as a king would have his own son present indeed in the
array, he would have him shoot with the bow, and show himself that the trophy
may be reckoned his, while he achieves it all himself.

Even so doth God in our war against the devil. He requires of thee one thing
alone, that thou show forth a sincere hatred against that foe. And if thou
contribute this to him, he by himself brings all the war to an end.

Though thou burn with anger, with desire of riches, with any tyrannical passion
whatever, if he seize thee only stripping thyself and prepared against it, he
comes quickly to thee, and makes all things easy, and sets thee above the flame,
as he did those children of old in the Babylonian furnace, for they too carried
in with them naught but their good will. In order then that we may also
extinguish all the furnace of disordered pleasure here, and so escape the hell
that is there, let these each day be our counsels, our cares, and our practice,
drawing towards us the favour of God, both by our full purpose concerning good
works, and by our frequent prayers. For thus even those things which appear
insupportable now, will be most easy and light and lovely.

Because, so long as we are in our passions, we think virtue rugged and morose
and arduous, vice desirable and most pleasing. But if we would stand off from
these but a little, then both vice will appear abominable and unsightly, and
virtue easy, mild, and much to be desired. In this you may learn plainly from
those who have done well.

Hear, for instance, how of those passions Paul is ashamed, even after his
deliverance from them, saying, For what fruit had ye then in those things,
whereof ye are now ashamed? But virtue, even after his labour, he affirms to be
light, calling the laboriousness of our affliction momentary and light, and
rejoicing in his sufferings, and glorying in his tribulations, and taking up
pride in the marks wherewith he had been branded for Christ's sake. In order,
then, that we too may establish ourselves in this habit, let us order ourselves
each day by what hath been said, and forgetting those things which are behind,
and reaching forth unto those things which are before, let us press on towards
the prize of the high calling, unto which God grant that we may all attain, by
the grace and love towards man of our Lord Jesus Christ, to whom be glory and
power for ever and ever. Amen.

End of Homily 16


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  CHAPTER 19: 17 - MT 5:27-37: ON INTEGRITY
========================================================================

Homily 17 St. John Chrysostom, Homilies on the Gospel of St. Matthew, translated
by the Reverend Sir George Prevost, M. A. This LibriVox recording is in the
public domain. Homily 17 Matthew 5, 27-37 He hath heard that it was said to them
of old time, Thou shalt not commit adultery. But I say unto you, That every one
who looketh upon a woman to lust after her, hath committed adultery with her
already in his heart.

Having now finished the former commandment, and having extended it unto the
height of self-denial, he, advancing in course and order, proceeds accordingly
unto the second, herein to obeying the law. And yet it may be said, This is not
the second, but the third. For neither is the first, Thou shalt not kill.

But the Lord thy God is one Lord. Wherefore, it is worth inquiring too, why he
did not begin with that. Why was it then? Because had he begun from thence, he
must have enlarged it also, and have brought in himself together with his
father.

But it was not as yet time to teach any such thing about himself. And besides,
he was for a while practicing his moral doctrine only, being minded from this
first, and from his miracles, to convince the hearers that he was the Son of
God. Now if he had said it once, before he had spoken or done anything, Ye have
heard that it was said to them of old time, I am the Lord thy God, and there is
none other but me.

But I say unto you, Worship me even as him. This would have made all regard him
as a madman. For if, even after his teaching, and his so great miracles, while
not even yet was he saying this openly, they called him possessed with a devil.

Had he before all these attempted to say any such thing, what would they not
have said? What would they not have thought? But keeping back at the proper
season his teaching on these subjects, he was causing that the doctrine should
be acceptable to the many. Wherefore now he passed it by quickly, but when he
had everywhere established it by his miracles, and by his most excellent
teaching, he afterwards unveiled it in words also. For the present, however, by
the manifestation of his miracles, and by the very manner of his teaching, he
enfolds it on occasion, gradually and quietly.

For his enacting such laws, and such corrections of laws, with authority, would
lead on the attentive and understanding hearer, by little and little, unto the
word of his doctrine. For it is said, they were astonished at him, because he
taught not as their scribes. For, beginning from those passions which most
belong to our whole race, anger, I mean, and desire, for it is these chiefly
that bear absolute sway within us, and are more natural than the rest, he, with
great authority, even such as became a legislator, both corrected them and
reduced them to order with all strictness.

For he said not, that the adulterer merely is punished, but what he had done
with respect to the murderer, this he doth hear also, punishing even the
unchaste look, to teach thee wherein lies what he had more than the scribes.
Accordingly, he saith, he that looketh upon a woman to lust after her, hath
already committed adultery with her. That is, he who makes it his business to be
curious about bright forms, and to hunt for elegant features, and to feast his
soul with the sight, and to fasten his eyes on fair countenances.

For he came to set free from all evil deeds not the body only, but the soul too
before the body, thus because in the heart we receive the grace of the spirit,
he cleanses it out first. And how, one may say, is it possible to be freed from
desire? I answer, first, if we were willing, even this might be deadened, and
remain inactive. In the next place, he doth not here take away desire
absolutely, but that desire which springs up in men from sight.

For he that is curious to behold fair countenances, is himself chiefly the
enkindler of the furnace of that passion, and makes his own soul a captive, and
soon proceeds also to the act. Thus we see why he said not, Whosoever shall lust
to commit adultery, but, Whosoever shall look to lust. And in the case of anger
he laid down a certain distinction, saying, Without a cause, and for naught, but
here not so, rather once for all he took away the desire.

Yet surely both are naturally implanted, and both are set in us for our profit,
both anger and desire, the one that we may chastise the evil, and correct those
who walk disorderly, the other that we may have children, and that our race may
be recruited by such successions. Why then did he not make a distinction here
also? Nay, very great is the distinction which, if thou attend, thou wilt see
here also included. For he said not simply, Whosoever shall desire, since it is
possible for one to desire even when sitting in the mountains, but, Whosoever
shall look to lust, that is to say, he who gathers in lust unto himself, he who,
when nothing compels him, brings in the wild beast upon his thoughts when they
are calm.

For this comes no longer of nature, but of self-indulgence. This even the
ancient scripture corrects from the first, saying, Contemplate not beauty which
is another's. And then, lest any one should say, What then, if I contemplate,
and be not taken captive? He punishes the look, lest, confiding in this
security, thou shouldst some time fall into sin.

What then, one may say, If I should look, and desire indeed, but do no evil?
Even so thou art set among the adulterers, for the lawgiver hath pronounced it,
and thou must not ask any more questions. For thus, looking once, twice, or
thrice, thou wilt perhaps have power to refrain. But if thou art continually
doing this, and kindling the furnace, thou wouldst surely be taken, for thy
station is not beyond that nature which is common to men.

As we then, if we see a child holding a knife, though we do not see him hurt,
beat him, and forbid his ever holding it. So God likewise takes away the
unchaste look even before the act, lest at any time thou shouldst fall in act
also. For he who hath once kindled the flame, even when the woman whom he hath
beheld is absent, is forming by himself continually images of shameful things,
and from them often goes on even to the deed.

For this cause Christ takes away even that embrace which is in the heart only.
What now, can they say, who have those virgin inmates? Why, by the tenor of this
law they must be guilty of ten thousand adulteries, daily beholding them with
desire. For this cause the blessed Job also lay down this law from the
beginning, blocking out from himself on all sides this kind of gazing.

For in truth greater is the struggle on beholding, and not possessing the object
of fondness. Nor is the pleasure so great which we reap from the sight, as the
mischief we undergo from increasing this desire, thus making our opponent
strong, and giving more scope to the devil, and no longer able to repulse him
now that we have brought him into our inmost parts, and have thrown our mind
open unto him. Therefore he saith, Commit no adultery with thine eyes, and thou
wilt commit none with thy mind.

For one may indeed behold in another way, such as are the looks of the chaste.
Wherefore he did not altogether prohibit our seeing, but that seeing which is
accompanied with desire. And if he had not meant this, he would have said
simply, He who looketh on a woman.

But now he said not thus, but, He who looketh to lust, he who looketh to please
his sight. For not at all to this end did God make thee eyes, that thou shouldst
thereby introduce adultery, but that, beholding his creatures, thou shouldst
admire the artificer. Just then, as one may feel wrath at random, so may one
cast looks at random, that is, when thou doest it for lust.

Rather if thou desirest to look and find pleasure, look at thine own wife, and
love her continually. No law forbids that. But if thou art to be curious about
the beauties that belong to another, thou art injuring both thy wife by letting
thine eyes wander elsewhere, and her on whom thou hast looked, by touching her
unlawfully.

Since although thou hast not touched her with the hand, yet hast thou caressed
her with thine eyes, for which cause this also is accounted adultery, and before
that great penalty draws after it no slight one of its own. For then all within
him is filled with disquiet and turmoil, and great is the tempest, and most
grievous the pain, and no captive nor person in chains can be worse off than a
man in this state of mind. And oftentimes she who hath shot the dart is flown
away, while the wound even so remains.

Or rather, it is not she who hath shot the dart, but thou gavest thyself the
fatal wound by thine unchaste look. And this I say to free modest women from the
charge, since assuredly should one deck herself out, and invite towards herself
the eyes of such as fall in her way, even though she might not him that meets
with her, she incurs the utmost penalty, for she mixed the poison, she prepared
the hemlock, even though she did not offer the cup. Or rather, she did also
offer the cup, though no one were found to drink it.

Why then doth he not discourse with them also, it may be said? Because the laws
which he appoints are in every case common, although he seemed to address
himself unto men only. For in discoursing with the head he makes his admonition
common to the whole body also. For woman and man he knows as one living
creature, and nowhere distinguishes their kind.

But if thou desirest to hear also his rebuke for them in particular, listen to
Isaiah, in many words invading against them, and deriding their habit, their
aspect, their gait, their trailing garments, their tripping feet, their drooping
necks. Hear with him the blessed Paul also, setting many laws for them, and both
about garments and ornaments of gold, and plaiting of hair, and luxurious
living, and all other such things, vehemently rebuking this sex. And Christ too,
by what follows next, obscurely intimated this very same.

For when he saith, Pluck out and cut off the eye that offended thee, he speaks
as indicating his anger against them. Wherefore also he subjoins, If thy right
eye offend thee, pluck it out, and cast it from thee. Thus lest thou shouldst
say, But what if she be akin to me? What if in any other way she belonged to me?
Therefore he hath given these injunctions, not discoursing about our limbs, far
from it, for nowhere doth he say that our flesh is to be blamed for things, but
everywhere it is the evil mind that is accused, for it is not the eye that sees,
but the mind and the thought, often, for instance, we being wholly turned
elsewhere, our eye sees not those who are present, so that the matter does not
entirely depend upon its working.

Again, had he been speaking of members of the body, he would not have said it of
one eye, nor of the right eye only, but of both. For he was offended by his
right eye, most evidently will incur the same evil by his left also. Why then
did he mention the right eye, and add the hand? To show thee that not of limbs
is he speaking, but of them who are near unto us.

Thus if, saith he, thou so lovest any one, as though he were instead of a right
eye, if thou thinkest him so profitable to thee as to esteem him in place of a
hand, and he hurts thy soul, even these do thou cut off. And see the emphasis,
for he said not, withdraw from him, but to show the fullness of the separation,
pluck it out, saith he, and cast it from thee. Then forasmuch as his injunction
was sharp, he shows also the gain on either hand, both from the benefits and
from the evils, continuing in the metaphor.

For it is profitable for thee, saith he, that one of thy members should perish,
and not that thy whole body should be cast into hell. For while he neither saves
himself nor fails to destroy thee too, what kindness is it for both to sink,
whereas if they were separated, one at least might have been preserved? But why
did Paul then, it may be said, choose to become accursed? Not on condition of
gaining nothing, but with a view to the salvation of others. But in this case
the mischief pertains to both.

And therefore he said not, pluck out only, but also cast from thee, to receive
him again no more, if he continues as he is. For so shalt thou both deliver him
from a heavier charge, and free thyself from ruin. But that thou mayest see yet
more clearly the profit of this law.

Let us, if you please, try what hath been said, in the case of the body itself,
by way of supposition. I mean if choice were given, and thou must either,
keeping thine eye, be cast into a pit and perish, or plucking it out, preserve
the rest of thy body, wouldst thou not of course accept the latter? It is plain
to every one. For this were not to act as one hating the eye, but as one loving
the rest of the body.

This same reckoning do thou make with regard to men also, and women, that if he
who harms thee by his friendship should continue incurable, his being thus cut
off, will both free thee from all mischief, and he also will himself be
delivered from the heavier charges, not having to answer for thy destruction
along with his own evil deeds. Seeest thou how full the law is of gentleness and
tender care, in that which seems to men in general to be severity, how much love
towards man it discloses? Let them hearken to these things, who hasten to the
theatres, and make themselves adulterers every day. For if the law commands to
cut him off, whose connection with us tends to our hurt, what plea can they
have, who, by their haunting those places, attract towards them daily those even
that have not yet become known to them, and procure to themselves occasions of
ruin without number? For henceforth he not only forbids us to look unchastely,
but having signified the mischief thence ensuing, he even straightens the law as
he goes on, commanding to cut off, and to sever, and cast somewhere far away.

And all this he ordains who hath uttered words beyond number about love, that in
either way thou mightest learn his providence, and how from every source he
seeks thy profit. Now it hath been said, Whosoever shall put away his wife, let
him give her a writing of divorcement. But I say unto you, Whosoever shall put
away his wife, saving for the cause of fornication, causeth her to commit
adultery.

And whosoever marrieth her that is put away, commiteth adultery. He goes not on
to what lies before him, until he hath well cleared out the former topics. For,
lo, he shows us yet another kind of adultery.

And what is this? There was an ancient law made, that he who hated his wife for
whatever kind of cause should not be forbidden to cast her out, and to bring
home another instead of her. The law, however, did not command him simply to do
this, but after giving the woman a writing of divorcement, that it might not be
in her power to return to him again, that so at least the figure of the marriage
might remain. For if he had not enjoined this, but it were lawful first to cast
her out, and take another, then afterwards to take back the former, the
confusion was sure to be great, all men continually taking each other's wives,
and the matter thenceforth would have been direct adultery.

With a view to this he devised, as no small mitigation, the writing of
divorcement. But these things were done by reason of another, a far greater
wickedness. I mean, had he made it necessary to keep in the house her even that
was hated, the husband, hating, would have killed her.

For such was the race of the Jews. For they who did not spare children, who slew
prophets, and shed blood as water, much more would they have showed no mercy to
women. For this cause he allowed the less to remove the greater evil.

For that was not a primary law, hear him saying. Moses wrote these things
according to the hardness of your hearts, that ye might not slay them in the
house, but rather put them out. But for as much as he had taken away all wrath,
having forbidden not murder only, but even the mere feeling of anger, he with
ease introduces this law likewise.

With this view also he is ever bringing to mind the former words, to signify
that his sayings are not contrary to them, but in agreement, that he is
enforcing, not overthrowing them, perfecting, not doing them away. And observe
him everywhere addressing his discourse to the men. Thus, he that putteth away
his wife, saith he, causeth her to commit adultery, and he that marrieth a woman
put away, commiteth adultery.

That is, the former, though he take not another wife, by that act alone hath
made himself liable to blame, having made the first an adulteress. The latter
again is become an adulterer, by taking her who is another's. For tell me not
this, the other hath cast her out, nay, for when cast out she continues to be
the wife of him that expelled her.

Then lest he should render the wife more self-willed, by throwing it all upon
him who cast her out, he hath shut against her also the doors of him who was
afterwards receiving her. And that he saith, he who marrieth her that is put
away, commiteth adultery. And so makes the woman chaste, even though unwilling,
and blocks up altogether her access to all, and suffers her not to give an
occasion for jealousy.

For she who hath been made aware that she positively must either keep the
husband who was originally allotted to her, or being cast out of the house, not
have any other refuge, she even against her will was compelled to make the best
of her consort. And if he discourse not at all unto her concerning these things,
marvel not, for the woman is rather a weak creature. For this cause letting her
go, in his threatening against the men, he fully corrects her remissness.

Just as if any one who had a prodigal child, leaving him, should rebuke those
who make him such, and forbid them to have intercourse or to approach him. And
if that be galling, call to mind, I pray thee, his former sayings, on what terms
he had blessed his hearers, and thou wilt see that it is very possible and easy.
For he that is meek, and a peacemaker, and poor in spirit, and merciful, how
shall he cast out his wife? He that is used to reconcile others, how shall he be
at variance with her that is his own? And not thus only, but in another way
also, he had lightened the enactment.

Forasmuch as even for him he leaves one manner of dismissal, when he saith,
Except for the cause of fornication, since the matter had else come round again
to the same issue. For if he had commanded to keep her in the house, though
defiling herself with many, he would have made the matter end again in adultery.
Seest thou how these sayings agree with what had gone before? For he who looks
not with unchaste eyes upon another woman will not commit whoredom, and not
committing whoredom he will give no occasion to the husband to cast out his
wife.

Therefore, you see, after this he presses the point without reserve, and builds
up this fear as a bulwark, urging on the husband a great danger, if he do cast
her out, in that he makes himself accountable for her adultery. Thus, lest thou
being told, pluck out the eye. Should it suppose this to be said even of a wife?
He added in good time this corrective, in one way only giving leave to cast her
out, but no otherwise.

Again you have heard that it was said to them of old time, Thou shalt not
forswear thyself, but shalt perform unto the Lord thine oaths. But I say unto
you, swear not at all. Why did he go straightway not to theft, but to false
witness, passing over that commandment? Because he that steals doth upon
occasion swear also.

But he that knows not either swearing or speaking falsehood, much less will he
choose to steal. So that by this he hath overthrown the other sin likewise,
since falsehood comes of stealing. But what means, Thou shalt perform unto the
Lord thine oaths? It is this, Thou shalt be true in swearing.

But I say unto you, swear not at all. Next, to lead them farther away from
swearing by God, he saith, Neither by heaven, for it is the footstool of his
feet, nor by Jerusalem, for it is the city of the great King. Still speaking out
of the prophetical writings and signifying himself not to be opposed to the
ancients.

This was because they had a custom of swearing by these objects, and he
intimates this custom near the end of his gospel. But, Mark, I pray thee, on
what ground he magnifies the elements? Not from their own nature, but from God's
relation to them, such as it had been in condescension declared. For because the
tyranny of idolatry was great, that the elements might not be thought worthy of
honour for their own sake, he hath assigned this cause, which we have mentioned,
which again would pass on to the glory of God.

For he neither said, Because heaven is beautiful and great, nor because earth is
profitable, but because the one is God's throne, the other his footstool, on
every side urging them on towards their Lord. Neither by the head, saith he,
because thou canst not make one hair white or black. Here again, not as
wondering at men, hath he withdrawn him from swearing by his head, for so man
himself would be worshipped, but as referring the glory to God, and signifying
that thou art not master even of thyself, and of course, therefore, not of the
oaths made by thy head.

For if no one would give up his own child to another, much more will not God
give up his own work to thee. For though it be thy head, yet it is the property
of another, and so far from being master thereof, thou shalt not be able to do
with it, no, not the least thing of all. For he said not, Thou canst not make
one hair grow, but not so much as change its quality.

But what, it may be said, if any one should require an oath, and apply
constraint? Let the fear of God be more powerful than the constraint, since if
thou art to bring forward such excuses, thou wilt keep none of the things which
are enjoined. Yea, for first, with respect to thy wife thou wilt say, What if
she be contentious and extravagant? And then, as to the right eye, What if I
love it, and am quite on fire? And of the unchaste look, What then, if I cannot
help seeing? And of our anger against a brother, What if I be hasty, and not
able to govern my tongue? And in general, all his sayings thou mayest on this
wise trample underfoot. Yet surely, with regard to human laws, thou darest not
in any case use this allegation, nor say, What then, if this or that be the
case? But willingly or unwillingly, thou receivest what is written.

And besides, thou wilt never have compulsion to undergo it all. For he that hath
hearkened unto those former blessings, and hath framed himself to be such as
Christ enjoined, will have no such constraint to endure from any, being held in
reverence and veneration by all. But let your yea be yea, and your nay, nay.

For that which exceeded these cometh of the evil one. What is it then that
exceeds yea and nay? It is the oath, not the perjury. For this latter is quite
acknowledged, and no man needs to learn that it is of the evil one, and it is
not an excess, but an opposite.

Whereas an excess means something more, an added over and above. Which kind of
thing swearing is? What then, saith one, was it of the evil one? And if it was
of the evil one, how was it a law? Well, this same thing thou wilt say
concerning the wife also. How is that now accounted adultery, which was before
permitted? What now, may one reply to this? That the precepts then uttered had
reference to the weakness of them who were receiving the laws, since also to be
worshipped with the vapour of sacrifice is very unworthy of God, just as to lisp
is unworthy of a philosopher.

That kind of thing accordingly was now laid down to be adultery, and swearing to
be of the evil one, now that the principles of virtue have advanced. But if
these things had been from the first laws of the devil, they would not have
attained to so great goodness. Yea, for had those not been forerunners in the
first place, these which we now have would not have been so easily received.

Do not, thou then, require their excellency now, when their use is past, but
then when the time was calling for them. Or rather, if thou wilt, even now. Yea,
for now also is their virtue shown, and most of all for the very cause by reason
of which we find fought with them.

For their appearing such now is the greatest commendation of them. For had they
not brought us up well, and made us meet for the reception of the greater
precepts, they would not have appeared such. Therefore as the breast, when it
hath fulfilled all its part, and is dismissing the child to the more manly diet,
after that appears useless, and the parents who before thought it necessary for
the babe, now abuse it with ten thousand mockeries, and many, even not content
with words of abuse, anoint it also with bitter drugs, that when their words
have not power to remove the child's unseasonable propensity towards it, the
real things may quench their longing.

So also Christ saith, that they are of the evil one, not to indicate that the
old law is of the devil, but in order that with most exceeding earnestness he
might lead them away from their ancient poverty. And to them he saith these
things, but with regard to the Jews, who were insensible, and persevered in the
same ways, he hath anointed their city all round with the terror of captivity,
as with some bitter drug, and made it inaccessible. But since not even this had
power to restrain them, but they desired to see it again, running to it, just as
a child to the breast, he hid it from them altogether, both pulling it down, and
leading away the more part of them far from it, as it is with our cattle.

Many, by shutting out the calves, in time induced them to forgo their old
familiar use of the milk. But if the old law had belonged to the devil, it would
not have led people away from idolatry, but rather would have drawn them on and
cast them into it. For this did the devil desire.

But now we see the opposite effect produced by the old law. And indeed this very
thing, the oath, was ordained of old for this cause, that they might not swear
by the idols. For ye shall swear, saith he, by the true God.

They were then no small advantages which the law affected, but rather very
great. For that they came unto the strong meat was the work of its care. What
then, it may be said, is not swearing of the evil one? Yes, indeed it is
altogether of the evil one.

That is, now, after so high a rule of self-restraint, but then not so. But how,
one may say, should the same thing become at one time good, at another time not
good? Nay, I say the very contrary. How could it help becoming good and not good
while all things are crying aloud that they are so? The arts, the fruits of the
earth, and all things else.

See it, for example, taking place first in our own kind. Thus, to be carried in
the earliest age of life is good, but afterwards pernicious. To eat food that
hath been softened in the mouth, in the first scene of our life, is good, but
afterwards it is full of disgust.

To be fed upon milk, and to fly to the breast, is at first profitable and
healthful, but tends afterwards to decay and harm. Seeest thou how the same
actions, by reason of the times, appear good, and again not so? Yea, and to wear
the robe of a child is well as long as you are a boy, but contrarywise, when you
are become a man, it is disgraceful. What is thou learn of the contrary case
too? How to the child again the things of the manner unsuited? Give the boy a
man's robe, and great will be the laughter, and greater the danger, he being
often upset and walking after that fashion.

Allow him to handle public affairs, and to traffic, and sow, and reap, and great
again will be the laughter. And why do I mention these things? When killing,
which among all is acknowledged to be an invention of the evil one, killing, I
say, having found its proper occasion, caused Phineas, who committed it, to be
honored with the priesthood. For that killing is a work of him whom I just now
mentioned, hear what Christ saith, Ye will do the works of your father.

He was a man-slayer from the beginning. But Phineas became a man-slayer, and it
was counted unto him, so he speaks, for righteousness. And Abraham again, on
becoming not a man-slayer only, but, which was far worse, the slayer of his
child, won more and more approbation.

And Peter too wrought a twofold slaughter, nevertheless what he did was of the
spirit. Let us not then examine simply the acts, but the season too, and the
causes, and the mind, and the difference of persons, and whatsoever else may
accompany them. These let us search out with all exactness, for there is no
arriving at the truth otherwise.

And let us be diligent, if we would attain to the kingdom, to show forth
something more than the old commandments, since we cannot otherwise lay hold of
the things of heaven. For if we arrive but at the same measure, that of the
ancients, we shall stand without that threshold. For except your righteousness
shall exceed the righteousness of the scribes and Pharisees, ye cannot enter
into the kingdom of heaven.

Yet, although so heavy a threat is set down, there are some who so far from
overpassing this righteousness, even come short of it. So far from shunning
oaths, they even swear falsely. So far from avoiding an unchaste gaze, they even
fall into the very act of wickedness.

And all the rest of the things which are forbidden, they dare to do, is though
past feeling, waiting for one thing only, the day of punishment, and the time
when they are to pay the most extreme penalty for their misdoings. And this is
the portion of those only who have ended their lives in wickedness. For these
have reason to despair, and thenceforth to expect nothing else but punishment.

Whereas they who are yet here, may have power both to renew the fight, and to
conquer and be crowned with ease. Despond not therefore, O man, neither put away
thy noble earnestness, for in truth the things are not grievous which are
enjoined. But what trouble is it, I pray thee, to shun an oath? What does it
cost any money? Is it sweat and hardship? It is enough to have willed only, and
the whole is done.

But if thou allege to me thine habit, for this very reason most of all do I say,
that thy doing right is easy. For if thou bring thyself to another habit, thou
hast effected all. Consider for example how among the Greeks, in many instances,
persons lisping have entirely cured by much practice their halting tongue, while
others who were used to shrug up their shoulders in an unseemly way, and to be
continually moving them, by putting a sword over them, have broken themselves of
it.

For since you are not persuaded out of the Scriptures, I am compelled to shame
you by them that are without. This God also did unto the Jews, when he said, Go
ye forth unto the isles of Chittim, and send unto Cheder, and know if nations
will change their gods, which yet are no gods. And to the brutes likewise he
sends us oftentimes, saying on this wise, Go to the ant, thou sluggard, and
emulate her ways, and go forth to the bee.

This therefore I also now say unto you. Consider the philosophers of the Greeks,
and then you will know of how great punishment we are worthy, who disobey the
laws of God, and that they for seemliness before men have taken exceeding pains,
and you bestow not the same diligence, no, not for the things of heaven. But if
thou shouldst reply, habit has a wonderful power to beguile even those who are
very much in earnest.

This I likewise acknowledge. However, there is another thing which I say with
it, that as it is powerful to beguile, so also it is easy to be corrected. For
if thou wilt set over thyself at home many to watch thee, such as thy servant,
thy wife, thy friend, thou wilt easily break off from the bad habits, being
hard-pressed and closely restrained by all.

If thou succeed in doing this for ten days only, thou wilt after that no longer
need any further time, but all will be secure to thee, rude to the new in the
firmness of the most excellent habit. When therefore thou art beginning to
correct this, though thou shouldst transgress thy law a first, a second, a
third, a twentieth time, do not despair, but rise up again, and resume the same
diligence, and thou wilt surely prevail. For perjury surely is no trifling
mischief.

If to swear is of the evil one, how great the penalty which false swearing will
bring. Did ye give praise to what hath been said? Nay, I want not applause, nor
tumults, nor noise. One thing only do I wish, that quietly and intelligently
listening, you should do what is said.

This is the applause, this the panegyric for me. But if thou praisest what I
say, but doest not what thou applaudest, greater is the punishment, more
aggravated the accusation, and to us it is shame and ridicule. For the things
here present are no dramatic spectacle, neither do ye now sit gazing on actors
that ye may merely applaud.

This place is a spiritual school, wherefore also there is but one thing aimed
at, duly to perform the things that have been spoken, and to show forth our
obedience by our works. For then only shall we have obtained all, since as
things are, to say the truth, we have fairly given up in despair. For I have not
ceased giving these admonitions either to those whom I meet in private or in
discourse with you all in common.

Yet I see no advantage at all gained. But you are still clinging to the former
rude beginnings, which thing is enough to fill the teacher with weariness. See
for example Paul himself hardly bearing it, because his scholars were delaying a
long time in their earlier lessons.

For when for the time, saith he, ye ought to be teachers, ye have need to be
taught again which be the first principles of the oracles of God. Wherefore we
too mourn and lament, and if I see you persisting, I will forbid you for the
future to set foot on this sacred threshold, and partake of the immortal
mysteries, as we do fornicators and adulterers, and persons charged with murder.
Yea, for it is better to offer our accustomed prayers with two or three, who
keep the laws of God, than to sweep together a multitude of transgressors and
corruptors of others.

Let me have no rich man, no potentate puffing at me here, and drawing up his
eyebrows. All these things are to me a fable, a shade, a dream. For no one of
those who are now rich, will stand up for me there, when I am called to account
and accused, as not having thoroughly vindicated the laws of God, with all due
earnestness.

For this, this ruined even that admirable old man, though in his own life giving
no handle for blame. Yet for all that, because he overlooked the treading
underfoot of God's laws, he was chastised with his children, and paid that
grievous penalty. And if, where the absolute authority of nature was so great,
he who failed to treat his own children with due firmness, endured so grievous a
punishment, what indulgence shall we have, freed as we are from that dominion,
and yet ruining all by flattery? In order, therefore, that ye may not destroy
both us and your own selves with us, be persuaded, I entreat you, set very many
to watch over you, and call you to account, and so free yourselves from the
habit of oaths, that going on orderly from thence, ye may both with all facility
succeed in attaining unto all other virtue, and may enjoy the good things to
come, which God grant that we may all win, by the grace and love towards men of
our Lord Jesus Christ, to whom be glory and might now and always, even for ever
and ever.

Amen. End of Homily 17


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  CHAPTER 20: 18 - MT 5:38-48: ON LOVE AND PERFECTION
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HOMILY XVIII. MATTHEW V. XXXVIII-XXXVIII Ye have heard that it hath been said,
An eye for an eye, and a tooth for a tooth. But I say unto you, That ye resist
not the evil.

But whosoever shall smite thee on the right cheek, Turn to him the other also.
And if any man will sue thee at the law, And take away thy coat, let him have
thy cloak also. Seest thou that it was not of an eye that he was speaking
before, When he made the law to pluck out the offending eye, But of him who by
his friendship is harming us, And casting us into the gulf of destruction? For
he who in this place uses so great strength of expression, And who, not even
when another is plucking out your eye, Permits you to strike out his, How should
he have made it a law to strike out one's own? But if any one accuses the
ancient law, Because it commands such retaliation, He seems to me very
unskillful in the wisdom that becomes a legislator, And ignorant of the virtue
of opportunities, And the gain of condescension.

For if he considered who were the hearers of these sayings, And how they were
disposed, And when they received this code of laws, He will thoroughly admit the
wisdom of the lawgiver, And will see that it is one and the same, Who made both
those laws and these, And who wrote each of them exceeding profitably, And in
its due season. Yes, for if at the beginning he had introduced these high and
most weighty commandments, Men would not have received either these or the
others, But now, ordaining them severally in their due time, He hath by the two
corrected the whole world. And besides, he commanded this, not that we might
strike out one another's eyes, But that we might keep our hands to ourselves,
For the threat of suffering hath effectually restrained our inclination to be
doing.

And thus, in fact, he is silently dropping seed of much self-restraint, At least
in that he commands to retaliate with just the same acts. Yet surely he that
began such transgression were worthy of a greater punishment, And this the
abstract nature of justice demands. But forasmuch as he was minded to mingle
mercy also with justice, He condemns him whose offenses were very great to a
punishment less than his desert, Teaching us even while we suffer, To show forth
great consideration.

Having therefore mentioned the ancient law and recognized it all, He signifies
again, that it is not our brother who hath done these deeds, But the evil one.
For this cause he hath also subjoined. But I say unto you, that ye resist not
the evil one.

He did not say, Resist not your brother, but the evil one, Signifying that on
his motion men dare so to act, And in this way relaxing and secretly removing
most of our anger against the aggressor, By transferring the blame to another.
What then, it is said, ought we not to resist the evil one? Indeed we ought, but
not in this way, But as he hath commanded, By giving oneself up to suffer
wrongfully, For thus shalt thou prevail over him. For one fire is not quenched
by another, But fire by water.

And to show thee that even under the old law He that suffered rather prevails,
That he it is who wins the crown, Examine just what is done, And thou wilt see
that his advantage is great. For as he that hath begun with unjust acts, Will
have himself destroyed the eyes of both, His neighbors and his own, Wherefore
also he is justly hated of all, And ten thousand accusations are aimed at him.
So he that hath been injured, Even after his equal retaliation, Will have done
nothing horrible.

Wherefore also he hath many to sympathize with him, As being clear from that
offense even after he hath retaliated. And though the calamity be equal to both
parties, Yet the sentence passed on it is not equal, Either with God or with
men. It should seem, then, that neither is the calamity equal in the end.

Now whereas at the beginning he said, He that is angry with his brother without
a cause, And he that calleth him fool shall be in danger of hell-fire, Here he
requires yet more entire self-restraint, Commanding him that suffers ill not
merely to be quiet, But even to be more exceedingly earnest in his turn, By
offering the other cheek. And this he saith, not as legislating about such a
blow as this only, But as teaching also what forbearance we should practice in
all our other trials. For just as when he saith, Whoso calleth his brother fool
is in danger of hell, He speaks not of this word only, But also of all reviling.

Even so here also he is making a law, Not so much for our bearing it manfully
when smitten, As that we should be undisturbed whatever we suffer. Because of
this he both there singled out the extremist insult, And here hath set down that
which seems to be of all blows most opprobrious, The blow on the cheek, so full
of all insolence. And he commands this as having regard both of him that
strikes, And of him that is stricken.

Since both he that is insulted will not think that he suffers any harm, Being
thus framed to self-restraint, Nay, he will not even have any sense of the
insult, As striving rather for a prize than as receiving a blow. And he that is
offering the affront will be made ashamed, And not add a second blow, Though he
be fiercer than any wild beast, Yea, rather will condemn himself heartily for
the former. For nothing so restrains the wrongdoers, As when the injured bear
what is done with gentleness.

And it not only restrains them from rushing onward, But works upon them also to
repent for what is gone before, And in wonder at such a forbearance to draw
back. And it makes them more our own, And causes them to be slaves, Not merely
friends, instead of haters and enemies, Even as avenging oneself does just the
contrary. For it both disgraces each of the two, And makes them worse, And their
anger it heightens into a greater flame, Yea, often no less than death itself is
the end of it, Going on from bad to worse.

Wherefore he not only forbade thee to be angry when smitten, But even enjoined
thee to satiate the other's desire, That so neither may the former blow appear
to have befallen thee against thy will. For thus, lost as he may be to shame,
Thou wilt be able to smite him with a mortal blow, Rather than if thou had
smitten him with thine hand. Or, if his shamelessness be still greater, Thou
wilt make him gentle in proportion.

And if any man will sue thee at the law, And take away thy coat, let him have
thy cloak also. For not in the matter of blows only, but of our goods also, He
would have such forbearance exhibited. Wherefore he again employs the same
strong figure, That is, as in the other case he commands to overcome in
suffering.

So here again, by allowing ourselves to be deprived of more than the wrongdoer
expected. However, he did not put it so merely, but with something to enhance
it. Not saying, Give thy cloak to him that asketh, But to him that would sue
thee at the law, That is, if he dragged thee into court, and give thee trouble.

And just as, after he had bidden not to call another fool, Nor to be angry
without cause, he went on and required more, In that he commanded to offer the
right cheek also, Even so here, having said, Agree with thine adversary, He
again amplifies the precept. For now he orders us not only to give what the
other would have, But even to show forth a greater liberality. What then, one
may say, am I to go about naked? We should not be naked if we obeyed these
sayings with exactness, Rather more abundantly than any should we be clothed.

For first, no one would attack men of this disposition. And next, if there
chance to be any one so savage and ungentle, As to proceed even so far, yet many
more would be found to clothe him, Who acted with such self-denial, not with
garments only, But even with their own flesh, if it were possible. Further, even
though one were of necessity to go about naked On account of this sort of
self-denial, neither so were it any disgrace, Since Adam too was naked in
Paradise, and was not ashamed, And Isaiah was naked, and barefoot, and more
glorious than all the Jews.

And Joseph also, when he stripped himself, Did then more than ever shine forth.
For to be thus naked is no evil, But to be so clad, as we now are, with costly
garments, This is both disgraceful and ridiculous, For this cause, you see,
those had praise of God, But these he blames, both by prophets and apostles. Let
us not, therefore, suppose his injunctions impossible, Nay, for besides their
expediency, they are very easy, If we are sober-minded, and the prophet of them
is so great As to be an exceeding help, not to ourselves only, But to those also
who are using us despitefully.

And in this chiefly stands their excellence, That while they induce us to suffer
wrong, They by the same means teach them also that do the wrong To control
themselves. For while he on his part thinks it a great thing To take what
belongs to others, But thou signifiest to him, That to thee it is easy to give
even what he doth not ask, While thou bringest in liberality, For a counterpoise
to his meanness, And a wise moderation to his covetousness. Consider what a
lesson he will get, Being taught not by sayings, but by actual deeds, To scorn
vice, and to seek after virtue.

For God will have us profitable, Not to ourselves alone, but to all our
neighbors as well. Now if thou givest, and abstainest from suing, Thou hast
sought thine own advantage only. But if thou give him some other thing, Thou
hast made him too better, and so sent him away.

Of this nature is salt, which is what he would have them to be, Seeing it both
recruits itself, And keeps all other bodies with which it may associate. Of this
nature is light, For it shows objects both to a man's self, and to all others.
Forasmuch then, as he hath set thee in the rank of these things, Help thou
likewise him who is sitting in darkness, And teach him that neither before did
he take anything by force.

Persuade him that he hath done no despite. Yea, for thus thou thyself also will
be had in more respect and reverence, If thou signify that thou gavest freely,
and wert not robbed. Make therefore his sin, through thy moderation, An instance
of thine own bounty.

And if thou think this a great thing, Wait, and thou wilt see clearly, That
neither yet hast thou attained to perfection. For not even here doth he stop
with thee, Who is laying down the laws of patient endurance. But he proceeds
even further, thus saying, If any one shall compel thee to go one mile, Go with
him twain.

Seest thou the height of self-denial? In this at least, that after giving thy
coat, and thy cloak, Not even if thine enemy should wish to use thy naked body
For hardships and labors, Not even so, saith he, must thou forbid him. For he
would have us possess all things in common, Both our bodies and our goods, As
with them that are in need, So with them that insult us. For the latter comes of
manliness, The former of mercifulness.

Because of this, he said, If any one shall compel thee to go one mile, Go with
him twain. Again leading thee higher up, And commanding thee to show forth the
same kind of ambition. For if the things of which he speak at the beginning,
Being far less than these, Have so great blessings pronounced on them, Consider
what sort of portion awaits them, Who duly perform these, And what they become
even before their rewards, In a human impassable body, Winning entire freedom
from passion.

Since when neither insult, nor blows, Nor the spoiling of their property galls
them, While they give way to no such thing, But rather add in large measure to
their endurance, Reflect what kind of training their soul is undergoing. On this
account then, as in regard of blows, As in regard of our goods, So in this case
also, he hath bidden us act. For why, saith he, do I mention insult, And
property? Though he should want to make use of thy very own limbs For toil and
weary work, and this unjustly, Do thou again conquer and overpass his unjust
desire.

For to compel is this, To drag unjustly, and without any reason, And by way of
despite. Nevertheless, for this also be thou ready in thy station, So as to
suffer more than the other would fain do to thee. Give to him that asketh thee,
And from him that would borrow of thee, Turn not thou away.

These last are less than what went before, But marvel not, for this he is ever
wont to do, Mingling the small with the great. And if these be little in
comparison with those, Let them hearken, who take the goods of others, Who
distribute their own among harlots, And kindle to themselves a double fire, Both
by the unrighteous income, and by the pernicious outlay. But by borrowing here,
he means not the compact with usury, But the use merely.

And elsewhere he even amplifies it, Saying that we should give to them, From
whom we do not expect to receive. Ye have heard that it hath been said, Thou
shalt love thy neighbor, and hate thine enemy. But I say unto you, love your
enemies, And pray for them which despitefully use you.

Bless them that curse you, do good to them that hate you, That ye may become
like your father which is in heaven. For he maketh his son to rise on the evil
and on the good, And sendeth rain on the just and on the unjust. See how he hath
set the highest pinnacle on our good deeds, For this is why he teaches not only
to endure a blow, But to offer the right cheek also.

Not only to add the cloak to the coat, But to travel also two miles with him who
compels thee to go one, In order that thou mightest receive with all facility
That which is much more than these. But what, one may say, is more than these?
Not even to count as an enemy him who is doing these things. Or rather even
somewhat else more than this.

For he said not, do not hate, but love. He said not, do not injure, but do good.
And if anyone should examine accurately, He will see that even to these things
somewhat is added Much greater than they are.

For neither did he simply command to love, but to pray. See is thou how many
steps he hath ascended, And how he hath set us on the very summit of virtue.
Nay, mark it, numbering from the beginning.

A first step is, not to begin with injustice. A second, after he hath begun, To
vindicate oneself by equal retaliation. A third, not to do unto him that is
vexing us The same that one hath suffered, but to be quiet.

A fourth, even to give oneself up to suffer wrongfully. A fifth, to give up yet
more than the other Who did the wrong, wishes. A sixth, not to hate him who hath
done so.

A seventh, even to love him. An eighth, to do him good also. A ninth, to entreat
God himself on his behalf.

See is thou what height of self-command Wherefore glorious too, as we see, is
the reward which it hath. That is, because the thing enjoined was great And
needed a fervent soul, and much earnestness He appoints for it also such a
reward as for none of the former. For he makes not mention here of earth, as
with respect to the meek, Nor of comfort and mercy, as with regard to the
mourners and the merciful, Nor of the kingdom of heaven, but of that which was
more thrilling than all, Our becoming like God, in such wise as men might become
so.

For he saith that ye may become like unto your Father which is in heaven. And
observe, I pray thee, how neither in this place, nor in the preceding parts,
Doth he call him his own Father, but in that instance God and a great King. When
he was discoursing about oaths.

And here, their Father. And this he doth, as reserving for the proper season,
what he had to say touching these points. Then, bringing the likeness yet
closer, he saith, Because he maketh his son to rise on the evil and on the good,
And sendeth rain upon just and unjust.

For he too, so far from hating, so he speaks, Even pours benefits on those that
insult him. Yet surely in no respect is the case parallel, Not only because of
the surpassing nature of his benefits, But also by reason of the excellence of
his dignity. For thou indeed art despised by thy fellow-slave, But he by his
slave, who hath also received ten thousand benefits from him.

And thou indeed givest words in praying for him, But he deeds very great and
marvelous, Kindling the sun, and giving the annual showers. Nevertheless, even
so I grant thee to be mine equal, In such wise as it is possible for a man so to
be. Hate not then the man that doeth thee wrong, Who is procuring thee such good
things, And bringing thee to so great honor.

Curse not him that uses thee despitefully, For so hast thou undergone the labor,
But art deprived of the fruit. Thou wilt bear the loss, but lose the reward.
Which is of the utmost folly, having borne the more grievous, Not to bear what
is less than it.

But how, saith one, is it possible for this to take place? Having seen God
become man, and descend so far, And suffer so much for thy sake, Dost thou still
inquire in doubt, How it is possible to forgive thy fellow-servants their
injuriousness? Hearest thou not him on the cross, saying, Forgive them, for they
know not what they do? Hearest thou not Paul, when he saith, He who is gone up
on high, And is sitting on the right hand intercedeth for us? Seest thou not
that even after the cross, And after he had been received up, He sent the
apostles unto the Jews that had slain him, To bring them his ten thousand
blessings, And this, though they were to suffer ten thousand terrors at their
hands? But hast thou been greatly wronged? Nay, what hast thou endured like thy
Lord? Bound, beaten with whips, with rods, Spit upon by servants, enduring
death, And that death, which is of all deaths the most shameful, After ten
thousand favors shown? And even if thou hast been greatly wronged, For this very
cause most of all, do thou do him good, That thou mayest both make thine own
crown more glorious, And set thy brother free from the worst infirmity. For so
too the physicians, when they are kicked, And shamefully handled by the insane,
Then most of all pity them, And take measures for their perfect cure, Knowing
that the insult comes of the extremity of their disease. Now I bid thee too have
the same mind touching them That are plotting against thee, And do thou so treat
them that are injuring thee.

For it is they above all that are diseased, It is they who are undergoing all
the violence. Deliver him then from this grievous contumeling, And grant him to
let go his anger, And set him free from that grievous demon, wrath. Yea, for if
we see persons possessed by devils, We weep for them, We do not seek to be
ourselves also possessed.

Now let us do this likewise with respect to them that are angry, For in truth
the enraged are like the possessed, Yea, rather, are more wretched than they,
Being mad with consciousness of it, Wherefore also their frenzy is without
excuse. Trample not then on the fallen, But rather pity him. For so, should we
see any one troubled with bile, Blinded and giddy, And straining to cast up this
evil humor, We stretch forth a hand, And continue to support him through his
struggles.

And though we may stain our garments, We regard it not, But seek one thing only,
How we may set him free from this grievous distress. This then let us do with
respect to the angry also, And continue to bear them up when vomiting and
struggling, Nor let him go, until he put from him all the bitterness. And then
shall he feel toward thee the greatest thankfulness, When he is at rest, Then he
will know clearly from how great trouble thou hast released him.

But why do I speak of the thanks from him? For God will straightway crown thee,
And will requite thee with ten thousand honors, Because thou hast freed thy
brother from a grievous disease, And that brother too will honor thee as a
master, Ever reverencing thy forbearance. Seest thou not the women that are in
travail, How they bite those that stand by, And they are not pained? Or rather
they are pained, But bear it bravely, And sympathize with them who are in
sorrow, And are torn by those pangs? These do thou to emulate, And prove not
softer than women, For after these women have brought forth, For these men are
more feeble-minded than women, Then they will know thee to be a man in
comparison. What then can we deserve who are commanded to emulate God, And are
perhaps in a way not so much as equal to the publicans? For if to love them that
love us, Be the part of publicans, sinners, and heathens, When we do not even
this, And we do it not, so long as we envy our brethren who are in honor, What
penalty shall we not incur, Commanded as we are to surpass the scribes, And
taking our place below the heathens? How then shall we behold the kingdom, I
pray thee? How shall we set foot on that holy threshold, Who are not surpassing
even the publicans? For this he covertly signified when he said, Do not even the
publicans the same? In this thing most especially we may admire in his teaching,
That while in each instance he sets down with very great fullness The prizes of
the conflicts, Such as to see God, and to inherit the kingdom of heaven, And to
become sons of God, and like God, And to obtain mercy, and to be comforted, And
the great reward.

If anywhere he must needs mention things grievous, He doth this in a subdued
tone. Thus in the first place, the name of hell, He hath set down once only in
so many sentences. And in some other instances too.

It is with reserve that he corrects the hearer, And as though he were managing
his discourse Rather in the way of shaming than threatening him. Where he saith,
Do not even the publicans the same? And if the salt have lost its savor, And he
shall be called least in the kingdom of heaven. And there are places where he
puts down the sin itself By way of punishment, leaving to the hearer To infer
the grievousness of the punishment.

As when he saith, He hath committed adultery with her in his heart, And he that
putteth away causeth her to commit adultery. And that which is more than these
is of the evil one. For to them that have understanding, Instead of the mention
of the punishment, The very greatness of the sin is sufficient for correction.

Wherefore also he here brings forth the heathens and the publicans By the
quality of the person putting the disciple to shame, Which Paul too did, saying,
Sorrow not even as the rest which have no hope, And even as the Gentiles which
know not God. And to signify that he requires nothing very overpowering, But a
little more than was accustomed, he saith, Do not even the Gentiles the same.
Yet nevertheless he stops not the discourse at this, But makes it end with his
rewards, in those good hopes, saying, Be ye therefore perfect as your heavenly
Father.

And he intersperses everywhere abundantly the name of the heavens, By the very
place thoroughly elevating their minds. For as yet, I know not how, they were
somewhat weak and dull. Let us then, bearing in mind all the things which have
been said, Show forth great love even towards our enemies, And let us cast away
that ridiculous custom, To which many of the more thoughtless give way, Waiting
for those that meet them to address them first.

Towards that which hath a great blessing they have no zeal, But what is
ridiculous, that they follow after. Wherefore now dost thou not address him
first? Because he is waiting for this, is the reply. Nay, for this very reason
most of all thou shouldst have sprung forward to him, That thou mightest win the
crown.

No, saith he, since this was his object. And what can be worse than this folly?
That is, because this, saith he, was his object, To become procurer of a reward
for me. I will not put my hand to what he has thus suggested.

Now if he first addressed thee, thou gainest nothing, Even though thou accost
him. But if thou be first to spring forward and to speak to him, Thou hast made
thyself prophet of his pride, And hast gathered in a manner abundant fruit from
his obstinacy. What is it then but the utmost folly, When we are to reap so
large fruit from bare words, To give up the gain, And condemning him to stumble
at the very same thing? For if thou blamest him for this, That he first waits to
be addressed by another, Wherefore dost thou emulate that same thing which thou
accusest? That which thou saidest was evil.

Why art thou to imitate the same as good? Seest thou how that nothing is more
senseless Than a man who associates with wickedness? Wherefore, I entreat, let
us flee this evil and ridiculous practice, Yea, for ten thousand friendships
hath this pestilence overthrown, Many enmities hath it wrought. For this cause,
then, let us anticipate them. Since we who are commanded to take blows, And be
compelled to journey, And to be stripped by enemies, and to bear it, What kind
of indulgence should we deserve, Exhibiting so great contentiousness in a mere
formal address? Why, saith one, we are despised and spit upon, The moment we
have given him up this? And in order that man may not despise thee, Dost thou
offend God? And in order that thy frenzied fellow-servant may not despise thee,
Dost thou despise the Lord, Who hath bestowed on thee benefits so great? Nay, if
it be amiss that thine equal should despise thee, How much more that thou
shouldst despise the God that made thee? And together with this, consider that
other point also, That when he despises thee, he is at that very moment Employed
in procuring to thee a greater reward, Since for God's sake thou submittest to
it, Because thou hast hearkened to his laws.

And this, to what kind of honor is it not equal? To how many diadems? Be it my
portion both to be insulted and despised for God's sake, Rather than to be
honored by all kings. For nothing, nothing is equal to this glory. This then let
us pursue, in such wise as himself commanded, In making no account of the things
of men, But showing forth perfect self-restraint in all things, Let us so direct
our own lives.

For so even now, from this very time, We shall enjoy the good things of the
heavens, And of the crowns that are there, Walking as angels among men, Going
about in the earth like the angelic powers, And abiding apart from all lust,
from all turmoil. And together with all these things, We shall receive also the
unutterable blessings, Unto which may we all attain, By the grace and love
towards man of our Lord Jesus Christ, To whom be glory, and power, and worship,
With the unoriginate Father, and the Holy and Good Spirit, Now and always, even
for ever and ever. Amen.


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  CHAPTER 21: 19, PART 1 - MT 6:1-8: ON PRACTICING RIGHTEOUSNESS SECRETLY
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Homily Nineteen, Part One, St. John Chrysostom, Homilies on the Gospel of St.
Matthew, translated by the Reverend Sir George Prevost, M. A. This LibriVox
recording is in the public domain. Homily Nineteen, Part One, Matthew Six, One
through Eight Take heed, that ye do not your alms before men, to be seen of
them. He roots out in what remains the most tyrannical passion of all, the rage
and madness with respect to vainglory, which springs up in them that do right.

For at first he had not at all discoursed about it, it being indeed superfluous,
before he had persuaded them to do any of the things which they ought, to teach
in which way they should practice and pursue them. But after he had led them on
to self-command, then he proceeds to purge away also the alloy which secretly
subsists with it, for this disease is by no means of random birth, but when we
have duly performed many of the commandments. It behooved, therefore, first to
implant virtue, and then to remove the passion which mars its fruit.

And see with what he begins, with fasting, and prayer, and almsgiving. For in
these good deeds most especially it is wont to make its haunt. The Pharisee, for
instance, was hereby puffed up, who saith, I fast twice a week, I give tithes of
my substance.

And he was vainglorious too in his very prayer, making it for display. For since
there was no one else present, he pointed himself out to the publican, saying, I
am not as the rest of men, nor even as this publican. And mark how Christ began,
as though he were speaking of some wild beast, hard to catch, and crafty to
deceive him who was not very watchful.

Thus, take heed, saith he, as to your alms. So Paul also speaks to the
Philippians, Beware of dogs. And with reason, for the evil beast comes in upon
us secretly, and without noise puffs all away, and unobservedly carries out all
that is within.

For as much then, as he had made much discourse about almsgiving, and brought
forward God, who maketh his sun to rise on the evil and the good, and by motives
from all quarters had urged them on to this, and had persuaded them to exult in
the abundance of their giving, he finishes by taking away also all things that
encumber this fair olive tree. For which same cause he saith, Take heed that ye
do not your alms before men, for that which was before mentioned is God's
almsgiving. And when he had said, Not to do it before men, he added, To be seen
of them.

And though it seems as if the same thing were said a second time, yet if any one
give particular attention it is not the same thing, but one is different from
the other, and it hath great security and unspeakable care and tenderness. For
it may be, both that one doing alms before men may not do it to be seen of them,
and again that one not doing it before men may do it to be seen of them.
Wherefore it is not simply the thing, but the intent, which he both punishes and
rewards.

And unless such exactness were employed, this would make many more backward
about the giving of alms, because it is not on every occasion altogether
possible to do it secretly. For this cause, setting thee free from this
restraint, he defines both the penalty and the reward, not by the result of the
action, but by the intention of the doer. That is, that thou mayest not say,
What, am I then the worst, should another see? It is not this, saith he, that I
am seeking, but the mind that is in thee, and the tone of what thou doest.

For his will is to bring our soul altogether into frame, and to deliver it from
every disease. Now having, as you see, forbidden men's acting for display, and
having taught them the penalty thus ensuing, namely, to do it vainly, and for
naught, he again rouses their spirits by putting them in mind of the Father and
of heaven, that not by the loss alone he might sting them, but also shame them
by recollection of him who gave them being. For ye have no reward, saith he,
with your Father which is in heaven.

Nor even at this did he stop, but proceeds yet further, by other motives also
increasing their disgust. For as above he set forth publicans and heathens, by
the quality of the person shaming their imitators, so also in this place the
hypocrites. Therefore when thou doest thine alms, saith he, do not sound a
trumpet before thee, as the hypocrites do.

Not that they had trumpets, but he means to display the greatness of their
frenzy, by the use of this figure of speech, deriding and making a show of them
thereby. And well hath he called them hypocrites, for the mask was of mercy, but
the spirit of cruelty and inhumanity. For they do it not because they pity their
neighbors, but that they themselves may enjoy credit.

And this came of the utmost cruelty, while another was perishing with hunger, to
be seeking vain glory, and not putting an end to his suffering. It is not then
the giving alms which is required, but the giving as one ought, the giving for
such and such an end. Having then amply derided those men, and having handled
them so, that the hearer should be even ashamed of them, he again corrects
thoroughly the mind which is so distempered, and having said how we ought not to
act, he signifies on the other hand how we ought to act.

How then ought we to do our alms? Let not thy left hand know, saith he, what thy
right hand doeth. Here again his enigmatical meaning is not of the hands, but he
hath put the thing hyperbolically. As thus, if it can be, saith he, for thyself
not to know it, let this be the object of endeavor, that if it were possible, it
may be concealed from the very hands that minister.

It is not, as some say, that we should hide it from wrong-headed men, for here
he hath commanded that it should be concealed from all. And then the reward too,
consider how great it is. For after he had spoken of the punishment from the
one, he points out also the honor derived from the other, from either side
urging them, and leading them on to high lessons.

Yea, for he is persuading them to know that God is everywhere present, and that
not by our present life are our interests limited, but yet a more awful tribunal
will receive us when we go hence, in the account of all our doings, and honors,
and punishments, and that no one will be hid in doing anything, either great or
small, though he seem to be hid from men. For all this did he darkly signify,
when he said, Thy father which seeth in secret shall reward thee openly, setting
for him a great and august assemblage of spectators, and what he desires, that
very thing bestowing on him in great abundance. For what, saith he, dost thou
wish? Is it not to have some to be spectators of what is going on? Behold then,
thou hast some, not angels, nor archangels, but the God of all.

And if thou desire to have men also as spectators, neither of this desire doth
he deprive thee at the fitting season, but rather in greater abundance affords
it unto thee. For if thou shouldst now make a display, thou wilt be able to make
it to ten only, or twenty, or we will say a hundred persons. But if thou takest
pains to lie hid now, God himself will then proclaim thee in the presence of the
whole universe.

Wherefore, above all, if thou wilt have men see thy good deeds, hide them now,
that then all may look on them with the more honor, God making them manifest,
and extolling them, in proclaiming them before all. Again, whereas now they that
behold will rather condemn thee as vainglorious, when they see thee crowned, so
far from condemning, they will even admire thee, all of them. When therefore by
waiting a little thou mayest both receive a reward and reap greater admiration,
consider what folly it is to cast thyself out of both these, and while thou art
seeking thy reward from God, and while God is beholding, to summon men for the
display of what is going on.

Why, if display must be made of our love, to our Father above all should we make
it, in this most especially, when our Father hath the power both to crown and to
punish. And let me add, even were there no penalty, it were not meet for him who
desires glory to let go this our theatre, and take in exchange that of men. For
who is there so wretched, is that when the king was hastening to come and see
his achievements, he would let him go, and make up his assembly of spectators of
poor men and beggars.

For this cause then, he not only commands to make no display, but even to take
pains to be concealed, it not being at all the same, not to strive for publicity
and to strive for concealment. And when we pray, saith he, ye shall not be as
the hypocrites, for they love to pray standing in the synagogues and in the
corners of the streets, verily I say unto you, they have their reward. But thou,
when thou prayest, enter into thy closet, and when thou hast shut thy door, pray
to thy Father which is in secret.

These too again he calls hypocrites, and very fitly, for while they are feigning
to pray to God, they are looking round after men, wearing the garb not of
suppliants, but of ridiculous persons. For he who is to do a suppliant's office,
letting go all other, looks to him alone who hath power to grant his request.
But if thou leave this one, and go about wandering and casting round thine eyes
everywhere, thou wilt depart with empty hands, for this was thine own will.

Wherefore he said not, Such shall not receive a reward, but they have it out,
that is, they shall indeed receive one, but from those of whom they themselves
desire to have it. For God wills not this, he rather for his part was willing to
bestow on men the recompense that comes from himself, but they seeking that
which is from men, can be no longer justly entitled to receive from him, for
whom they have done nothing. But mark, I pray thee, the loving kindness of God,
in that he promises to bestow on us a reward, even for those good things which
we ask of him.

Having then discredited them, who order not this duty as they ought, both from
the place and from their disposition of mind, and having shown that they are
very ridiculous, he introduces the best manner of prayer, and again gives the
reward, saying, Enter into thy closet. What then, it may be said, ought we not
to pray in church? Indeed we ought by all means, but in such a spirit as this,
because everywhere God seeks the intention of all that is done. Since even if
thou shouldst enter into thy closet, and having shut the door, shouldst do it
for display, the doors will do thee no good.

It is worth observing in this case also, how exact the definition which he made
when he said, that they may appear unto men, so that even if thou shut the
doors, this he desires thee duly to perform, rather than the shutting of the
doors, even to shut the doors of the mind. For as in everything it is good to be
freed from vainglory, so most especially in prayer. For if even without this we
wander and are distracted, when shall we attend unto the things which we are
saying, should we enter in having this disease also? And if we who pray and
beseech attend not, how do we expect God to attend? But yet some there are, who
after such and so earnest charges, behave themselves so unseemly in prayer, that
even when their person is concealed, they make themselves manifest to all by
their voice, crying out disorderly, and rendering themselves objects of ridicule
both by gesture and voice.

Seest thou not that even in a market-place should any one come up doing like
this, and begging clamorously, he will drive away him whom he is petitioning?
But if quietly, and with the proper gesture, then he rather wins over him that
can grant the favor. Let us not then make our prayer by the gesture of our body,
nor by the loudness of our voice, but by the earnestness of our mind, neither
with noise and clamor and for display, so as even to disturb those that are near
us, but with all modesty, and with contrition in the mind, and with inward
tears. But art thou pained in mind, and canst not help crying aloud, yet surely
it is the part of one exceedingly pained to pray and entreat even as I have
said.

Since Moses too was pained, and prayed in this way and was heard, for this cause
also God said unto him, Wherefore criest thou unto me? And Hannah too again, her
voice not being heard, accomplished all she wished, forasmuch as her heart cried
out. But Abel prayed not only when silent, but even when dying, and his blood
sent forth a cry more clear than a trumpet. Do thou also then groan, even as
that Holy One, I forbid it not, rend, as the Prophet commanded, thine heart, and
not thy garments? Out of deeps call upon God, for it is said, Out of the depths
have I cried to thee, O Lord.

From beneath, out of the heart, draw forth a voice, make thy prayer a mystery.
Seest thou not that even in the houses of kings all tumult is put away, and
great on all sides is the silence? Do thou also therefore, entering as into a
palace, not that on the earth, but what is far more awesome than it, that which
is in heaven, show forth great seemliness? Yea, for thou art joined to the
choirs of angels, and art in communion with archangels, and art singing with
Asetaphim. And all these tribes show forth much goodly order, singing with great
awe that mystical strain and their sacred hymns to God, the King of all.

With these then mingle thyself when thou art praying, and emulate their mystical
order. For not unto men art thou praying, but to God, who is everywhere present,
who hears even before the voice, who knows the secrets of the mind. If thou so
pray, great is the reward thou shalt receive.

For thy father, saith he, who seeth in secret, shall reward thee openly. He said
not, Shall freely give thee, but shall reward thee. Yea, for he hath made
himself a debtor to thee, and even from this hath honoured thee with great
honour.

For because he himself is invisible, he would have thy prayer be so likewise.
Then he speaks even the very words of the prayer. When ye pray, saith he, use no
vain repetitions, even as the heathen do.

Ye see that when he was discoursing of almsgiving, he removed only that mischief
which comes of vainglory, and added nothing more, neither did he say whence one
should give alms, as from honest labour, and not from rapin, nor covetousness,
this being abundantly acknowledged among all. And also before that, he had
thoroughly cleared up this point, when he blessed them that hunger after
righteousness. But, touching prayer, he adds somewhat over and above, not to use
vain repetitions.

And as there he derides the hypocrites, so here the heathen, shaming the hearer
everywhere most of all by the vileness of the persons. For since this, in most
cases, is especially biting and stinging, I mean our appearing to be likened to
outcast persons. By this topic he dissuades them, calling frivolousness here by
the name of vain repetition, as when we ask of God things unsuitable, kingdoms
and glory, and to get the better of enemies, and abundance of wealth, and in
general what does not at all concern us.

For he knoweth, saith he, what things ye have need of. And herewith he seems to
me to command in this place, that neither should we make our prayers long, long
I mean not in time, but in the number and length of the things mentioned. For
perseverance indeed in the same requests is our duty, his word being, continuing
instant in prayer.

And he himself too, by that example of the widow, who prevailed with the
pitiless and cruel ruler by the continuance of her intercession, and by that of
the friend, who came late at night-time, and roused the sleeper from his bed,
not for his friendships, but for his importunities' sake, what did he but lay
down a law, that all should continually make supplication unto him. He doth not,
however, bid us compose a prayer of ten thousand clauses, and so come to him and
merely repeat it. For this he obscurely signified when he said, They think that
they shall be heard for their much speaking.

For he knoweth, saith he, what things ye have need of. And if he know, one may
say, what we have need of, wherefore must we pray? Not to instruct him, but to
prevail with him, to be made intimate with him, by continuance in supplication,
to be humbled, to be reminded of thy sins.


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  CHAPTER 22: 19, PART 2 - MT 6:9-15: ON THE LORD'S PRAYER
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HOMILY XIX. II. MATTHEW VI.

IX-XV After this manner, therefore, pray ye, saith he, Our Father which art in
heaven. See how he straightway stirred up the hearer, and reminded him of all
God's bounty in the beginning. For he who calls God Father, by him both
remission of sins and taking away of punishment, and righteousness, and
sanctification, and redemption, and adoption, and inheritance, and brotherhood
with the Only Begotten, and the supply of the Spirit, are acknowledged in this
single title.

For one cannot call God Father without having attained to all those blessings.
Doubly, therefore, doth he awaken their spirit, both by the dignity of him who
is called on, and by the greatness of the benefits which they have enjoyed. But
when he saith, In heaven, he speaks not this, as shutting up God there, but as
withdrawing him who is praying from earth, and fixing him in the high places,
and in the dwellings above.

He teaches, moreover, to make our prayer common, in behalf of our brethren also.
For he saith not, My Father which art in heaven, but Our Father, offering up his
supplications for the body in common, and nowhere looking to his own, but
everywhere to his neighbor's good. And by this he at once takes away hatred, and
quells pride, and casts out envy, and brings in the mother of all good things,
even charity, and exterminates the inequality of human things, and shows how far
the equality reaches between the king and the poor man, if at least in those
things which are greatest and most indispensable we are all of us fellows.

For what harm comes of our kindred below, when in that which is on high we are
all of us knit together, and no one hath ought more than another, neither the
rich more than the poor, nor the master than the servant, neither the ruler than
the subject, nor the king than the common soldier, nor the philosopher than the
barbarian, nor the skillful than the unlearned? For to all hath he given one
nobility, having vouchsafed to be called the Father of all alike. When,
therefore, he hath reminded us of this nobility, and of the gift from above, and
of our equality with our brethren, and of charity, and when he hath removed us
from earth and fixed us in heaven, let us see what he commands us to ask after
this. Not but, in the first place, even that saying alone is sufficient to
implant instruction in all virtue.

For he who hath called God Father, and a common Father, would be justly bound to
show forth such a conversation, as not to appear unworthy of this nobility, and
to exhibit a diligence proportionate to the gift. Yet is he not satisfied with
this, but adds also another clause, thus saying, Hallowed be thy name. Worthy of
him who calls God Father is the prayer to ask nothing before the glory of his
Father, but to account all things secondary to the work of praising him.

For hallowed is glorified, for his own glory he hath complete, and ever
continuing the same. But he commands him who prays to seek that he may be
glorified also by our life, which very thing he had said before likewise. Let
your light so shine before men, that they may see your good works, and glorify
your Father which is in heaven.

Yea, and the Seraphim too, giving glory, said on this wise, Holy, holy, holy, so
that hallowed means this, namely, glorified, that is, vouchsafe, saith he, that
we may live so purely, that through us all may glorify thee. Which thing again
appertains unto perfect self-control, to present to all a life so
irreprehensible, that every one of the beholders may offer to the Lord the
praise due to him for this, Thy kingdom come. And this again is the language of
a right minded child, not to be riveted to things that are seen, neither to
account things present some great matter, but to hasten unto our Father, and to
long for the things to come.

And this brings out of a good conscience, and a soul set free from things that
are on earth. This, for instance, Paul himself was longing after every day.
Wherefore he also said, that even we ourselves, who have the firstfruits of the
Spirit, grown, waiting for an adoption, the redemption of our body.

For he who has this fondness, can neither be puffed up by the good things of
this life, nor abashed by its sorrows, but as though dwelling in the very
heavens, is freed from each sort of irregularity. Thy will be done in earth, as
it is in heaven. Behold a most excellent train of thought, in that he bade us
indeed long for the things to come, and hasten towards that sojourn.

And till that may be, even while we abide here, so long to be earnest in showing
forth the same conversation as those above. For ye must long, saith he, for
heaven, and the things in heaven. However even before heaven, he hath bidden us
make the earth a heaven, and do and say all things, even while we are continuing
in it, as having our conversation there, insomuch that these too should be
objects of our prayer to the Lord.

For there is nothing to hinder our reaching the perfection of the powers above,
because we inhabit the earth, but it is possible even while abiding here, to do
all, as though already placed on high. What he saith therefore is this, as there
all things are done without hindrance, and the angels are not partly obedient
and partly disobedient, but in all things yield and obey. For he saith, Mighty
in strength, performing his word.

So vouchsafe that we men may not do thy will by halves, but perform all things
as thou willest. Seest thou how he hath taught us also to be modest, by making
it clear that virtue is not of our endeavours only, but also of the grace from
above. And again, he hath enjoined each one of us who pray, to take upon himself
the care of the whole world.

For he did not at all say, Thy will be done in me or in us, but everywhere on
the earth, so that error may be destroyed, and truth implanted, and all
wickedness cast out, and virtue return, and no difference in this respect be
henceforth between heaven and earth. For if this come to pass, saith he, there
will be no difference between things below and above, separated as they are in
nature, the earth exhibiting to us another set of angels. Give us this day our
daily bread.

What is daily bread? That for one day. For because he had said thus, Thy will be
done in earth as it is in heaven, but was discoursing to men encompassed with
flesh, and subject to the necessities of nature, and incapable of the same
impassibility with the angels. While he enjoins the commands to be practised by
us also, even as they have performed them, he condescends likewise in what
follows to the infirmity of our nature.

Thus perfection of conduct, saith he, I require is great, not, however, freedom
from passions, no, for the tyranny of nature permits it not, for it requires
necessary food. But mark, I pray thee, how even in things that are bodily, that
which is spiritual abounds. For it is neither for riches, nor for delicate
living, nor for costly raiment, nor for any other such thing, but for bread
only, that he hath commanded us to make our prayer.

And for daily bread, so as not to take thought for the morrow. Because of this
he added daily bread, that is, bread for one day. And not even with this
expression is he satisfied, but adds another two afterwards, saying, Give us
this day, so that we may not, beyond this, wear ourselves out with the care of
the following day.

For that day, the interval before which thou knowest not whether thou shalt see,
wherefore dost thou submit to its cares. This, as he proceeded, he enjoined also
more fully, saying, Take no thought for the morrow. He would have us be on every
hand, unencumbered, and winged for flight, yielding just so much to nature as
the compulsion of necessity requires of us.

Then forasmuch as it comes to pass, that we sin even after the washing of
regeneration, he showing his love to man to be great even in this case, commands
us for the remission of our sins to come unto God who loves man, and thus to
say, Forgive us our debts, as we also forgive our debtors. Seest thou surpassing
mercy? After taking away so great evils, and after the unspeakable greatness of
his gift, if men sin again, he counts them such as may be forgiven. For that
this prayer belongs to believers, is taught us both by the laws of the church
and by the beginning of the prayer.

For the uninitiated could not call God Father. If then the prayer belongs to
believers, and they pray, entreating that sins may be forgiven them, it is clear
that not even after the labor is the profit of repentance taken away. Since had
he not meant to signify this, he would not have made a law that we should so
pray.

Now he who both brings sins to remembrance, and bids us ask forgiveness, and
teaches how we may obtain remission, and so makes the way easy, it is perfectly
clear that he introduced this rule of supplication as knowing and signifying
that it is possible even after the font to wash ourselves from our offenses. By
reminding us of our sins, persuading us to be modest, by the command to forgive
others, setting us free from all revengeful passion, while by promising in
return for this to pardon us also, he holds out good hopes, and instructs us to
have high views concerning the unspeakable mercy of God toward man. But what we
should most observe is this, that whereas in each of the clauses he had made
mention of the whole of virtue, and in this way had included also the
forgetfulness of injuries, for so that his name be hallowed is the exactness of
a perfect conversation, and that his will be done declares the same thing, and
to be able to call God Father is the profession of a blameless life, in all
which things had been comprehended also the duty of remitting our anger against
them that have transgressed.

Still he was not satisfied with these, but meaning to signify how earnest he is
in the matter, he sets it down also in particular, and after the prayer he makes
mention of no other commandment than this, saying thus, For if ye forgive men
their trespasses, your heavenly Father also will forgive you. So that the
beginning is of us, and we ourselves have control over the judgment that is to
be passed upon us. For in order that no one, even of the senseless, might have
any complaint to make, either great or small, when brought to judgment, on thee
who art to give account, he causes the sentence to depend, and in what waysoever
thou hast judged for thyself, in the same, saith he, do I also judge thee.

And if thou forgive thy fellow-servant, thou shalt obtain the same favor from
me, though indeed the one be not equal to the other. For thou forgivest in thy
need, but God, having need of none, thou, thy fellow-slave, God, his slave, thou
liable to unnumbered charges, God being without sin, but yet even thus doth he
show forth his loving kindness towards man. Since he might indeed, even without
this, forgive thee all thine offenses, but he wills thee hereby also to receive
a benefit, affording thee on all sides innumerable occasions of gentleness and
love to man, casting out what is brutish in thee, and quenching wrath, and in
all ways cementing thee to him who is thy known member.

For what canst thou have to say, that thou hast wrongfully endured some ill of
thy neighbor? For these only are trespasses, since if it be done with justice
the act is not a trespass. But thou too art drawing near to receive forgiveness
for such things, and for much greater. And even before the forgiveness thou hast
received no small gift, in being taught to have a human soul, and in being
trained to all gentleness.

And herewith a great reward shall also be laid up for thee elsewhere, even to be
called to account for none of thine offenses. What sort of punishment, then, do
we not deserve, when after having received the privilege we betray our
salvation? And how shall we claim to be heard in the rest of our matters, if we
will not, in those which depend on us, spare our own selves? And lead us not
into temptation, but deliver us from the evil one. For thine is the kingdom, and
the power, and the glory, for ever.

Amen. Here he teaches us plainly our own vileness, and quells our pride,
instructing us to deprecate all conflicts, instead of rushing upon them. For so
both our victory will be more glorious, and the devil's overthrow more to be
derided.

I mean, that as when we are dragged forth, we must stand nobly. So when we are
not summoned, we should be quiet, and wait for the time of conflict, that we may
show both freedom from vainglory, and nobleness of spirit. And here he calls the
devil the wicked one, commanding us to wage against him a war that knows no
truce, and implying that he is not such by nature.

For wickedness is not of those things that are from nature, but of them that are
added by our own choice. And he is so called preeminently by reason of the
excess of his wickedness, and because he in no respect injured by us, wages
against us implacable war. Wherefore neither said he, Deliver us from the wicked
ones, but from the wicked one, instructing us in no case to entertain
displeasure against our neighbors, for what wrong soever we may suffer at their
hands, but to transfer our enmity from these to him, as being himself the cause
of all our wrongs.

Having then made us anxious as before conflict, by putting us in mind of the
enemy, and having cut away from us all our remissness, he again encourages and
raises our spirit, by bringing to our remembrance the King under whom we are
arrayed, and signifying him to be more powerful than all. For thine, saith he,
is the kingdom and the power and the glory. Doth it not then follow, that if his
be the kingdom, we should fear no one, since there can be none to withstand and
divide the empire with him? For when he saith, Thine is the kingdom, he sets
before us even him who was warring against us, brought into subjection, though
he seemed to oppose, God for a while permitting it.

For in truth he too is among God's servants, though of the degraded class, and
those guilty of offense, and he would not dare set upon any of his
fellow-servants, had he not first received license from above. And why, say I,
his fellow-servants? Not even against swine did he venture any outrage, until he
himself allowed him, nor against flocks nor herds, until he had received
permission from above. And the power, saith he, therefore manifold as thy
weakness may be, thou mayest of right be confident, having such a one to reign
over thee, who is able fully to accomplish all, and that with ease, even by
thee.

And the glory for ever, Amen. Thus he not only frees thee from the dangers that
are approaching thee, but can make thee also glorious and illustrious. For as
his power is great, so also is his glory unspeakable, and they are all
boundless, and no end to them.

Seest thou how he hath by every means anointed his champion, and hath framed him
to be full of confidence? Then as I said before, meaning to signify, that of all
things he most loathes and hates bearing malice, and most of all accepts the
virtue which is opposite to that vice, he hath after the prayer also again put
us in mind of this same point of goodness, both by the punishment set, and by
the reward appointed, urging the hearer to obey this command. For if ye forgive
men, saith he, your heavenly Father will also forgive you. But if ye forgive
not, neither will he forgive you.

With this view he hath again mentioned heaven also, and their Father, to abash
the hearer by this topic likewise, that he of all people, being of such a
Father, should be made a wild beast of, and summoned as he is to heaven, should
cherish an earthly and ordinary sort of mind. Since not by grace only, you see,
ought we to become his children, but also by our works. And nothing makes us so
like God as being ready to forgive the wicked and wrongdoers, even as indeed he
had taught before when he spake of his making the sun to shine on the evil and
on the good.

For this same cause again in every one of the clauses he commands us to make our
prayers common, saying, Our Father, and thy will be done in earth as it is in
heaven. And give us the bread, and forgive us our debts, and lead us not into
temptation, and deliver us, everywhere commanding us to use this plural word,
that we may not retain so much as a vestige of anger against our neighbor. How
great punishment, then, must they deserve, who after all this, so far from
themselves forgiving, do even entreat God for vengeance on their enemies, and
diametrically, as it were, transgress this law, and this while he is doing and
contriving all, to hinder our being at variance one with another.

For since love is the root of all that is good, he removing from all sides
whatever mars it, brings us together, and cements us to each other. For there is
not, there is not one, be he father, or mother, or friend, or what you will, who
so loved us as the God who created us, and this above all things, both his daily
benefits and his precepts make manifest. But if thou tell me of the pains, and
of the sorrows, and of the evils of life, consider in how many things thou
offendest him every day, and thou wilt no longer marvel, though more than these
evils should come upon thee.

But if thou shouldst enjoy any good, then thou wilt marvel, and be amazed. But
as it is, we look upon the calamities that come upon us, but the offenses
whereby we offend daily we consider not. Therefore we are perplexed.

Since if we did but reckon up with strictness our sins of one day only, in that
case we should know well how great evils we must be liable to. And to let pass
the other misdoings of which we have been guilty, each one for himself, and to
speak of what have been committed this day, although of course I know not in
what each of us may have sinned, yet such is the abundance of our misdoings,
that not even he who knew all exactly would be able to choose from among these
only. Which of us, for instance, hath not been careless in his prayers, which
hath not been insolent or vainglorious, who hath not spoken evil of his brother,
hath not admitted a wicked desire, hath not looked with unchaste eyes, hath not
remembered things with hostile feeling, even till he made his heart swell? And
if while we are in church, and in a short time we have become guilty of so great
evils, what shall we be when we are gone out from hence? If in the harbor the
waves are so high, when we are gone forth into the channel of wickedness, the
forum, I mean, and to public business, and our cares at home, shall we indeed be
able so much as to know ourselves again? But yet from our so great and so many
sins God hath given us a short and easy way of deliverance, and one that is free
from all toil.

For what sort of toil is it to forgive him that hath grieved us? Nay, it is a
toil not to forgive, but to keep up our enmity. Even as to be delivered from the
anger, both works in us a great refreshment, and is very easy to him that is
willing. For there is no sea to be crossed, nor long journey to be traveled, nor
summits of mountains to be passed over, nor money to be spent, nor need to
torment thy body, but it suffices to be willing only, and all our sins are done
away.

But if so far from forgiving him thyself thou makest intercession to God against
him, what hope of salvation wilt thou then have, if at the very time when thou
oughtest rather to appease God, even then thou provokest him, putting on the
garb of a suppliant, but uttering the cries of a wild beast, and darting out
against thyself those shafts of the wicked one? Wherefore Paul also, making
mention of prayer, required nothing so much as the observance of this
commandment, for he saith, lifting up holy hands without wrath and doubting, and
if when thou hast need of mercy, not even then wilt thou let go thine anger, but
art rather exceedingly mindful of it, and that, although thou knowest thou art
thrusting the sword into thyself, when will it be possible for thee to become
merciful, and to spew out the evil venom of this wickedness? But if thou hast
not yet seen this outrageousness in its full extent, suppose it happening among
men, and then thou wilt perceive the excess of the insolence. As thus, should
one approach thee who are a man, seeking to obtain mercy, and then, in the midst
of his lying on the ground, should see an enemy, and leaving off to supplicate
thee, begin to beat him, wouldst thou not make thyself more angry with him? This
do thou consider as taking place with regard to God also. For so thou likewise,
making supplication unto God, leavest thy supplication in the midst, and smitest
thine enemy with thy words, and insultest the laws of God.

Him who made a law to dismiss all anger, thou art summoning against those that
have vexed thee, and requiring him to do things contrary to his own
commandments. Is it not enough for thee in the way of revenge, that thou thyself
transgressest the law of God? But entreatest thou him likewise to do so? What,
hath he forgotten what he commanded? What, is he a man who spake these things?
It is God, who knowest all things, and whose will is, that his own laws be kept
with the utmost exactness. And who, so far from doing these things which thou
art requiring of him, doth even regard thee who sayest these things, merely
because thou sayest them, with aversion and hatred, and exacts of thee the most
extreme penalty? How then seekest thou to obtain of him things, from which he
very seriously bids thee refrain? Yet some there are, who have come to such a
point of brutishness, as not only to make intercession against their enemies,
but even to curse their children, and to taste, if only it might be, of their
very flesh, or rather they are even tasting thereof.

For tell me not this, that thou hast not fixed thy teeth in the body of him that
vexed thee, since thou hast done, at least as far as concerned thee, what is
much more grievous, in claiming that wrath from above should fall upon him, and
that he should be delivered over to undying punishment, and be overthrown with
his whole house? Why, what sort of bites are as ferocious as this? What kind of
weapons is bitter? Not so did Christ instruct thee, not so did he command thee
to stain thy mouth with blood. Nay, mouths made bloody with human flesh are not
so shocking as tongues like these. How then wilt thou salute thy brother? How
wilt thou touch the sacrifice? How taste the Lord's blood, when thou hast so
much venom upon thy mind? Since when thou sayest, Rend him in pieces, and
overthrow his house, and destroy all, when thou art imprecating on him ten
thousand deaths, thou art in nothing different from a murderer, or rather from a
wild beast that devours men.

Let us cease then from this disease and madness, and that kindliness which he
commanded let us show forth towards them that have vexed us, that we may become
like our Father which is in heaven. And we shall cease therefrom, if we call to
mind our own sins, if we strictly search out all our misdeeds at home, abroad,
and in the market, and in church. For if for nothing else, surely for our
disrespectfulness here, we are worthy to undergo the utmost punishment.

For when prophets are chanting, and apostles singing hymns, and God is
discoursing, we wander without, and bring in upon us a turmoil of worldly
business. And we do not afford to the laws of God so great stillness, even as
the spectators in the theatres to the Emperor's letters, keeping silence for
them. For there, when these letters are being read, deputies at once, and
governors, and senate, and people, stand all upright, with quietness hearkening
to the words.

And if amid that most profound silence anyone should suddenly leap up and cry
out, he suffers the utmost punishment, as having been insolent to the Emperor.
But here, when the letters from heaven are being read, great is the confusion on
all sides. And yet both he who sent the letters is much greater than this our
King, and the assembly more venerable.

For not men only, but angels too are in it. And these triumphs, of which the
letters bear us the good tidings, are much more awesome than those on earth.
Wherefore not men only, but angels also, and archangels, both the nations of
heaven, and all we on the earth, are commanded to give praise.

For bless the Lord, it is said, all his works, yea, for his are no small
achievements, rather they surpass all speech, and thought, and understanding of
man. And these things the prophets proclaim every day, each of them in a
different way, publishing this glorious triumph. For one saith, Thou hast gone
up on high, Thou hast led captivity captive, and hast received gifts amongst
men.

And the Lord strong and mighty in battle. And another saith, He shall divide the
spoils of the strong. For indeed to this purpose he came, that he might preach
deliverance to captives, and recovery of sight to the blind.

And raising aloud the cry of victory over death, he said, Where, O death, is thy
victory? Where, O grave, is thy sting? And another again, declaring glad tidings
of the most profound peace, said, They shall beat their swords into plowshares,
and their spears into pruning-hooks. And while one calls on Jerusalem, saying,
Rejoice greatly, O daughter of Zion, for lo thy king cometh to thee meek, riding
upon an ass and a young colt, another proclaims his second coming also, saying
on this wise, The Lord whom you seek will come, and who will abide the day of
his coming. Leap ye his calves set free from bonds.

And another again, amazed at such things, said, This is our God, there shall
none other be accounted of in comparison of him. Yet nevertheless, while both
these and many more sayings than these are being uttered, while we ought to
tremble, and not so much as account ourselves to be on the earth, still as
though in the midst of a forum we make an uproar and disturbance, and spend the
whole time of our solemn assembly in discoursing of things which are nothing to
us, when therefore both in little things and in great, both in hearing and in
doing, both abroad and at home, in the church we are so negligent, and together
with all this pray also against our enemies. Whence are we to have any hope of
salvation, adding to so great sins yet another grievous enhancement, and
equivalent to them all, even this unlawful prayer? Have we then hereafter any
right to marvel, if it ought befall us of the things which are unexpected and
painful? Whereas we ought to marvel when no such thing befalls us.

For the former is in the natural order of things, but the latter were beyond all
reason and expectation. For surely it is beyond reason that they who are become
enemies of God, and are provoking him to anger, should enjoy sunshine and
showers and all the rest, who being men surpass the barbarity of wild beasts,
setting themselves one against another, and by the biting of their neighbors
staining their own tongues with blood, after the spiritual table and his so
great benefits and his innumerable injunctions. Therefore, considering these
things, let us cast up that venom, let us put an end to our enmities, and let us
make the prayers that become such as we are.

Instead of the brutality of devils, let us take upon us the mildness of angels.
And in whatsoever things we may have been injured, let us, considering our own
case, and the reward appointed us for this commandment, soften our anger. Let us
assuage the billows that we may both pass through the present life calmly, and
when we have departed thither, may find our Lord such as we have been towards
our fellow-servants.

And if this be a heavy and fearful thing, let us make it light and desirable,
and let us open the glorious gates of confidence towards Him. And what we had
not strength to effect by abstaining from sin, that let us accomplish by
becoming gentle to them who have sinned against us. For this surely is not
grievous, nor burdensome.

And let us by doing kindnesses to our enemies lay up beforehand much mercy for
ourselves. For so both during this present life all will love us, and above all
others God will both befriend and crown us, and will count us worthy of all the
good things to come, unto which may we all attain by the grace and love towards
men of our Lord Jesus Christ, to whom be glory and might for ever and ever.
Amen.

End of Homily 19


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  CHAPTER 23: 20 - MT 6:16-23: ON TREASURES IN HEAVEN
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HOMILY XX. MATTHEW VI. XVI-XXIII.

And when ye fast, be not as the hypocrites of a sad countenance, for they
disfigure their faces, that they may appear unto men to fast. Here it were well
to sigh aloud, and to wail bitterly, for not only do we imitate the hypocrites,
but we have even surpassed them. For I know, yea, I know many, not merely
fasting and making a display of it, but neglecting to fast, and yet wearing the
masks of them that fast, and cloaking themselves with an excuse worse than their
sin.

For I do this, say they, that I may not offend the many. What sayest thou? There
is a law of God which commands these things, and dost thou talk of offence? And
thinkest thou that in keeping it thou art offending, in transgressing it
delivering men from offence? And what can be worse than this folly? Wilt thou
not leave off becoming worse than the very hypocrites, and making thine
hypocrisy double? And when thou considerest the great excess of this evil, wilt
thou not be abashed at the force of the expression now before us? In that he did
not say, they act apart merely, but willing also to touch them more deeply, he
saith, for they disfigure their faces, that is, they corrupt, they mar them. But
if this be a disfiguring of the face, to appear pale for vain glory, what should
we say concerning the women who corrupt their faces with colourings and
paintings to the ruin of the unchaste sort of young men? For while those harm
themselves only, these women harm both themselves and them who behold them.

Wherefore we should fly both from the one pest and from the other, keeping at
distance enough and to spare. For so he not only commanded to make no display,
but even to seek to be concealed, which thing he had done before likewise. And
whereas in the matter of almsgiving he did not put it simply, but having said,
Take heed not to do it before men, he added, to be seen of them.

Yet concerning fasting and prayer he made no such limitation. Why could this
have been? Because for almsgiving to be altogether concealed is impossible, but
for prayer and fasting it is possible. As therefore when he said, Let not thy
left hand know what thy right hand doeth, it was not of hands that he was
speaking, but of the duty of being strictly concealed from all.

And as when he commanded us to enter into our closet, not there alone
absolutely, nor there primarily, did he command us to pray, but he covertly
intimated the same thing again. So likewise here, in commanding us to be
anointed, he did not enact that we positively must anoint ourselves. For then we
should all of us be found transgressors of this law.

And above all, surely, they who have taken the most pains to keep it, the
societies of the monks who have taken up their dwelling on the mountains. It was
not this then that he enjoined, but forasmuch as the ancients had a custom to
anoint themselves continually when they were taking their pleasure and
rejoicing. And this one may see clearly from David and from Daniel.

He said that we were to anoint ourselves, not that we should positively do this,
but that by all means we might endeavor, with great strictness, to hide this our
acquisition, and to convince thee that so it is, he himself, when by action
exhibiting what he enjoined in words, having fasted forty days, and fasted in
secret, did neither anoint nor wash himself. Nevertheless, though he did not
these things, he most assuredly fulfilled the whole without vain glory. It is
this then that he enjoins on us likewise, both bringing before us the
hypocrites, and by a twice-repeated charge dissuading the hearers.

And somewhat else he signified by this name, this of hypocrites, I mean. That
is, not only by the ridiculousness of the thing, nor by its bringing an extreme
penalty, but also by showing that such deceit is but for a season, doth he
withdraw us from that evil desire. For the actor seems glorious just so long as
the audience is sitting, or rather not even then in the sight of all.

For the more part of the spectators know who it is, and what part he is acting.
However, when the audience has broken up, he is more clearly discovered to all.
Now this, you see, the vain glorious must in all necessity undergo.

For even here they are manifest to the majority, is not being that which they
appear to be, but is wearing a mask only. But much more will they be detected
hereafter, when all things appear naked and open. And by another motive again he
withdraws them from the hypocrites, by showing that his injunction is light.

For he doth not make the fast more strict, nor command us to practise more of
it, but not to lose the crown thereof. So that what seems hard to bear is common
to us and to the hypocrites, for they also fast. But that which is lightest,
namely not to lose the reward after our labours, this is what I command, saith
he, adding nothing to our toils, but gathering our wages for us with all
security, and not suffering us to go away unrewarded, as they do.

Nay, they will not so much as imitate them that wrestle in the Olympic games,
who although so great a multitude is sitting there, and so many princes, desire
to please but one, even him who adjudges the victory amongst them. And this,
though he be much their inferior, but thou, though thou hast a twofold motive
for displaying the victory to him. First, that he is the person to adjudge it,
and also, that he is beyond comparison superior to all that are sitting in the
theatre.

Thou art displaying it to others, who so far from profiting to privily work thee
the greatest harm. However, I do not forbid even this, saith he. Only, if thou
art desirous to make a show to men also, wait, and I will bestow on thee this
too in fuller abundance, and with great profit.

For as it is, this quite breaks thee off from the glory which is with me, even
as to despise these things unites thee closely. But then thou shalt enjoy all
and entire security, having, even before that last, no little fruit to reap in
this world also. Namely, that thou hast trodden under foot all human glory, and
art freed from the grievous bondage of men, and art become a true worker of
virtue.

Whereas now, as long at least as thou art so disposed, if thou shouldst be in a
desert, thou wilt be deserted by all thy virtue, having none to behold thee.
This is to act as one insulting virtue itself, if thou art to pursue it, not for
its own sake, but with an eye to the rope maker and the brazier, and the common
people of the baser sort, that the bad and they that are far removed from virtue
may admire thee. And thou art calling the enemies of virtue to the display and
the sight thereof, as if one were to choose to live continently, not for the
excellency of continence, but that he might make a show before prostitutes.

Thou also, it would seem, wouldst not choose virtue, but for the sake of
virtue's enemies. Whereas thou oughtest indeed to admire her on this very
ground, that she hath even her enemies to praise her. Yet to admire her, as is
meet, not for others, but for her own sake.

Since we too, when we are loved, not for our own, but for others' sake, account
the thing an insult. Just so I bid thee reckon in the case of virtue as well,
and neither to follow after her for the sake of others, nor for men's sake to
obey God, but men for God's sake. Since if thou wilt do the contrary, though
thou seem to follow virtue, thou hast provoked equally with him who follows her
not.

For just as he disobeyed by not doing, so thou by doing unlawfully. Lay not up
for yourselves treasures upon earth. Thus, after he hath cast out the disease of
vainglory, and not before, he seasonably introduces his discourse of voluntary
poverty.

For nothing so trains men to be fond of riches as the fondness for glory. This,
for instance, is why men devise those herds of slaves, and that swarm of
eunuchs, and their horses with trappings of gold, and their silver tables, and
all the rest of it, yet more ridiculous. Not to satisfy any wants, nor to enjoy
any pleasure, but that they may make a show before the multitude.

Now above he had only said that we must show mercy, but here he points out also
how great mercy we must show, when he saith, Lay not up treasure. For it not
being possible at the beginning to introduce all at once his discourse on
contempt of riches, by reason of the tyranny of the passion, he breaks it up
into small portions, and having set free the hearer's mind, instills it therein,
so as that it shall become acceptable. Wherefore you see, he said first, Blessed
are the merciful, and after this agree with an adversary, and after that again,
If any one will sue thee at the law, and take thy coat, give him thy cloak also.

But here that which is much greater than all these. For there his meaning was,
If thou see a lawsuit impending, do this, since to want and be freed from strife
is better than to possess and strive. But here, supposing neither adversary nor
any one at law with thee, and without all mention of any other such party, he
teaches the contempt of riches itself by itself, implying that not so much for
their sake who receive mercy, as for the giver's sake, he makes these laws.

So that though there be no one injuring us, or dragging us into a court of
justice, even so we may despise our possessions, bestowing them on those that
are in need. And neither here hath he put the whole, but even in this place it
is gently spoken. Although he had in the wilderness shown forth to a surpassing
extent his conflicts in that behalf.

However, he doth not express this, nor bring it forward, for it was not yet time
to reveal it, but for a while he searches out for reasons, maintaining the place
of an adviser rather than a lawgiver in his sayings on this subject. For after
he had said, Lay not up treasures upon the earth, he added, where moth and rust
doth corrupt, and where thieves break through and steal. For the present he
signifies the hurtfulness of the treasure here, and the profit of what is there,
both from the place and from the things which mar it.

And neither at this point doth he stop, but adds also another argument. And
first, what things they most fear, from these he urges them. For of what art
thou afraid, saith he, lest thy goods should be spent, if thou give alms? Nay,
then give alms, and so they will not be spent.

And what is more, so far from being spent, they will actually receive a greater
increase, yea, for the things in heaven are added unto them. However, for a time
he sayeth it not, but puts it afterwards. But for the present, what had most
power to persuade them, that he brings forward, namely, that the treasure would
thus remain for them unspent.

And on either hand he attracts them. For he said not only, If thou give alms, it
is preserved, but he threatens also the opposite thing, that if thou give not,
it perishes. And see his unspeakable prudence.

For neither did he say, Thou dost but leave them to others, since this too is
pleasant to men. He alarms them, however, on a new ground, by signifying that
not even this do they obtain. Since though men defraud not, there are those
which are sure to defraud, the moth and the rust.

For although this mischief seem very easy to restrain, it is nevertheless
irresistible and uncontrollable, and devise what thou wilt, thou wilt be unable
to check this harm. What, then, doth moth make away with the gold? Though not
moth, yet thieves do. What, then, have all been despoiled? Though not all, yet
the more part.

On this account, then, he adds another argument, which I have already mentioned,
saying, Where the man's treasure is, there is his heart also. For though none of
these things should come to pass, saith he, thou wilt undergo no small harm, in
being nailed to the things below, and in becoming a slave instead of a free man,
in casting thyself out of the heavenly things, and having no power to think on
aught that is high, but all about money, usuries and loans, and gains, and
ignoble traffickings. Then this what could be more wretched.

For in truth such a one will be worse off than any slave, bringing upon himself
a most grievous tyranny, and giving up the chiefest thing of all, even the
nobleness and the liberty of man. For how much soever any one may discourse unto
thee, thou wilt not be able to hear any of those things which concern thee,
whilst thy mind is nailed down to money, but bound like a dog to a tomb, by the
tyranny of riches, more grievous than by any chain, barking at all that come
near thee, thou hast this one employment continually, to keep for others what
thou hast laid up. Then this what can be more wretched.

However, forasmuch as this was too high for the mind of his hearers, and neither
was the mischief with an easy view of the generality, nor the gain evident, but
there was need of a spirit of more self-command to perceive either of these.
First he hath put it after those other topics which are obvious, saying, Where
the man's treasure is, there is his heart also. And next he makes it clear
again, by withdrawing his discourse from the intellectual to the sensible, and
saying, The light of the body is the eye.

What he saith is like this, Bury not gold in the earth, nor do any other such
thing, for thou dost but gather it for the moth and the rust and the thieves.
And even if thou shouldst entirely escape these evils, yet the enslaving of
thine heart, the nailing it to all that is below, thou wilt not escape. For
wheresoever thy treasure may be, there is thine heart also.

As then, laying up stores in heaven, thou wilt reap not this fruit only, the
attainment of the rewards for these things, but from this world thou already
receivest thy recompense, in getting into harbour there, in setting thine
affections on the things that are there, in caring for what is there. For where
thou hast laid up thy treasure, it is most clear thou transferest thy mind also.
So if thou do this upon earth, thou wilt experience the contrary.

But if this thing be obscure to thee, hear what comes next in order. The light
of the body is the eye. If therefore thine eye be single, thy whole body shall
be full of light.

But if thine eye be evil, thy whole body shall be full of darkness. But if the
light that is in thee be darkness, how great is the darkness! He leads his
discourse to the things which are more within the reach of our senses. I mean,
forasmuch as he had spoken of the mind as enslaved and brought into captivity,
and there were not many who could easily discern this, he transfers the lesson
to things outward, and lying before men's eyes, that by these the others also
might reach their understanding.

Thus, if thou knowest not, saith he, what a thing it is to be injured in mind,
learn it from the things of the body. For just what the eye is to the body, the
same is the mind to the soul. It is therefore that wouldst thou not choose to
wear gold, and to be clad in silken garments, thine eyes withal being put out,
but accountest there sound health more desirable than all such superfluity.

For shouldst thou lose this health, or waste it, all thy life besides will do
thee no good. For just as when the eyes are blinded, most of the energy of the
other members is gone, their light being quenched, so also when the mind is
depraved, thy life will be filled with countless evils. It is therefore in the
body this is our aim, namely, to keep the eyes sound, so also the mind in the
soul.

But if we mutilate this, which ought to give light to the rest, by what means
are we to see clearly any more? For as he that destroys the fountain dries up
also the river, so he who hath quenched the understanding hath confounded all
his doings in this life. Wherefore he saith, If the light that is in thee be
darkness, how great is the darkness. For when the pilot is drowned, and the
candle is put out, and the general is taken prisoner, what sort of hope will
there be, after that, for those that are under command? Thus then, omitting now
to speak of the plots to which wealth gives occasion, the stripes, the suits,
these indeed he had signified above, when he said, The adversary shall deliver
thee to the judge, and the judge to the officer.

And setting down what is more grievous than all these, as sure to occur, he so
withdraws us from the wicked desire. For to inhabit the prison is not nearly so
grievous as for the mind to be enslaved by this disease, and the former is not
sure to happen, but the other is connected as an immediate consequent with the
desire of riches. And this is why he puts it after the first, as being a more
grievous thing, and sure to happen.

For God, he saith, gave us understanding, that we might chase away all
ignorance, and have the right judgment of things, and that using this as a kind
of weapon and light against all that is grievous or hurtful, we might remain in
safety, but we betray the gift for the sake of things superfluous and useless.
For what is the use of soldiers arrayed in gold when the general is dragged
along a captive? What is the profit of a ship beautifully equipped when the
pilot is sunk beneath the waves? What the advantage of a well-proportioned body
when the sight of the eyes is stricken out? As therefore should any one cast
into sickness the physician, who should be in good health that he may end our
diseases, and then bid him lie on a silver couch and in a chamber of gold, this
will nothing avail the sick persons. Even so, if thou corrupt the mind which
hath power to put down our passions, although thou set it by a treasure, so far
from doing it any good, thou hast inflicted the very greatest loss, and hast
harmed thy whole soul.

Seest thou how by those very things, through which most especially men
everywhere affect wickedness, even by these most of all he deters them from it,
and brings them back to virtue? For with what intent dost thou desire riches?
saith he. Is it not that thou mayest enjoy pleasure and luxury? Why now, this
above all things you will fail to obtain thereby? It will rather be just
contrary. For if when our eyes are stricken out, we perceive not any pleasant
thing, because of such a calamity, much more will this be our case in the
perversion and maiming of the mind.

Again, with what intent dost thou bury it in the earth, that it may be kept in
safety? But hereto again it is the contrary, saith he. And thus, as in dealing
with him that for vain glory fasts and gives alms and prays, by those very
things which he most desires, he hath allured him not to be vainglorious. For
with what intent, saith he, dost thou so pray and give alms? For love of the
glory that may be had from men? Then do not pray thus, saith he, and so thou
shalt obtain it in the day that is to come.

So he hath taken captive the covetous men also, by those things for which he was
most earnest. Thus what wouldst thou, saith he, to have thy wealth preserved and
to enjoy pleasure? Both these things I will afford thee in great abundance, if
thou lay up thy gold in that place where I bid thee. It is true that hereafter
he displayed more clearly the evil effect of this on the mind, I mean, when he
made mention of the thorns.

But for the present, even here he hath strikingly intimated the same, by
representing him as darkened, who is beside himself in this way. And is they
that are in darkness see nothing distinct, but if they look at a robe they
suppose it to be a serpent, if at mountains and ravines they are dead with fear?
So these also. What is not alarming to them that have sight, that they regard
with suspicion? Thus among other things they tremble at poverty, or rather not
at poverty only, but even at any trifling loss.

Yea, and if they should lose some little matter, those who are in want of
necessary food do not so grieve and bewail themselves as they. At least many of
the rich have come even to the halter, not enduring such ill fortune, and to be
insulted also, and to be despitefully used, seems to them so intolerable, that
even because of this again many have actually torn themselves from this present
life. For to everything wealth had made them soft, except to the waiting on it.

Thus, when it commands them to do service unto itself, they venture on murders,
and stripes, and revilings, and all shame. A thing which comes of the utmost
wretchedness, to be of all men most effeminate, where one ought to practice
self-command, but where more caution was required, in these cases again to
become more shameless and obstinate, since in fact the same kind of thing
befalls them as one would have to endure who had spent all his goods on unfit
objects. For such a one, when the time of necessary expenditure comes on, have
nothing to supply it, suffer incurable evils, for as much as all that he had
hath been ill-spent beforehand.

And as they that are on the stage, skilled in those wicked arts, do in them go
through many things strange and dangerous, but in other necessary and useful
things none so ridiculous as they. Even so it is with these men likewise. For so
such as walk upon a stretched rope, making a display of so much courage, should
some great emergency demand daring or courage, they are not able, neither do
they endure even to think of such a thing.

Just so they likewise that are rich, daring all for money, for self-restraint's
sake endure not to submit to anything, be it small or great. And as the former
practice both a hazardous and fruitless business, even so do these undergo many
dangers and downfalls, but arrive at no profitable end. Yea, they undergo a
twofold darkness, both having their eyes put out by the perversion of their
mind, and being by the deceitfulness of their cares involved in a great mist.

Wherefore neither can they easily so much as see through it. For he that is in
darkness is freed from the darkness by the mere appearance of the sun. But he
that hath his eyes mutilated, not even when the sun shines, which is the very
case of these men, not even now that the sun of righteousness hath shone out,
and is admonishing, do they hear, their wealth having closed their eyes.

And so they have a twofold darkness to undergo, part from themselves, part from
disregard to their teacher. Let us then give heed unto him exactly, that though
late we may at length recover our sight. And how may one recover sight? If thou
learn how thou wast blinded, how then wast thou blinded? By thy wicked desire.

For the love of money, like an evil humor which hath collected upon a clear
eyeball, hath caused the cloud to become thick. But even this cloud may be
easily scattered and broken, if we will receive the beam of the doctrine of
Christ, if we will hear him admonishing us, and saying, Lay not up for
yourselves treasures upon earth. But, saith one, what avails the hearing to me,
as long as I am possessed by the desire? Now, in the first place, there will be
power in the continual hearing to destroy even the desire.

Next, if it continue to possess thee, consider that this thing is not really so
much as a desire. For what sort of desire is this? To be in grievous bondage,
and to be subject to a tyranny, and to be bound on all sides, and to dwell in
darkness, and to be full of turmoil, and to endure toils without profit, and to
keep thy wealth for others, and often for thy very enemies? With what sort of
desire do these things agree? Or rather, of what flight and aversion are they
not worthy? What sort of desire? To lay up treasure in the midst of thieves?
Nay, if thou dost that all desire wealth, remove it where it may remain safe and
unmolested, since what thou art now doing is the part of one desiring, not
riches, surely, but bondage, and affront, and loss, and continual vexation. Yet
thou wert any one among men on earth to show thee a place beyond molestation,
though he lead thee out into the very desert, promising security in the keeping
of thy wealth.

Thou art not slow nor backward. Thou hast confidence in him, and puttest out thy
goods there. But when it is God instead of men who makes thee this promise, and
when he sets before thee not the desert, but heaven, thou acceptest the
contrary.

Yet surely, how manifold soever be their security below, thou canst never become
free from the care of them. I mean, though thou lose them not, thou wilt never
be delivered from anxiety lest thou lose. But there thou wilt undergo none of
these things, and mark what is yet more, thou dost not only bury thy gold, but
plantest it.

For the same is both treasure and seed, or rather it is more than either of
these. For the seed remains not for ever, but this abides perpetually. Again,
the treasure germinates not, but this bears thee fruits which never die.

But if thou tellest me of the time, and the delay of the recompense, I too can
point out, and tell how much thou receivest back even here. And besides all
this, from the very things of this life, I will try to convict thee of making
this excuse to no purpose. I mean, that even in the present life thou providest
many things which thou art not thyself to enjoy.

And should any one find fault, thou pleadest thy children and their children,
and so thinkest thou hast found palliation enough for thy superfluous labours.
For when in extreme old age thou art building splendid houses, before the
completion of which, in many instances, thou wilt have departed, when thou
plantest trees, which will bear their fruit after many years, when thou art
buying properties and inheritances, the ownership of which thou wilt acquire
after a long time, and art eagerly busy in many other such things, the enjoyment
whereof thou wilt not reap, is it indeed for thine own sake, or for those to
come after, that thou art so employed? How then is it not the utmost folly here
not at all to hesitate at the delay of time, and this though thou art by this
delay to lose all the reward of thy labours? But there, because of such waiting
to be altogether torpid, and this although it bring thee the greater gain, and
although it convey not thy good things unto others, but procure the gifts for
thyself. But besides this, the delay itself is not long, nay, for those things
are at the doors, and we know not but that even in our own generation all things
which concern us may have their accomplishment, and that fearful day may arrive,
setting before us the awful and incorruptible tribunal.

Yea, for the more part of the signs are fulfilled, and the gospel moreover hath
been preached in all parts of the world, and the predictions of wars, and of
earthquakes, and of famines have come to pass, and the interval is not great.
But is it that thou dost not see any signs? Why, this self-same thing is a very
great sign. For neither did they in Noah's time see any presages of that
universal destruction.

But in the midst of their playing, eating, marrying, doing all things to which
they were used, even so they were overtaken by that fearful judgment. And they
too in Sodom in like manner, living in delight, and suspecting none of what
befell them, were consumed by those lightnings which then came down upon them.
Considering then all these things, let us betake ourselves unto the preparation
for our departure hence.

For even if the common day of the consummation never overtake us, the end of
each one is at the doors, whether he be old or young, and it is not possible for
men after they have gone hence, either to buy oil any more, or to obtain pardon
by prayers, though he that entreats be Abraham, or Noah, or Job, or Daniel.
While then we have opportunity, let us store up for ourselves beforehand much
confidence. Let us gather oil in abundance, let us remove all into heaven, that
in the fitting time and when we most need them we may enjoy all.

By the grace and love towards man of our Lord Jesus Christ, to whom be the glory
and the might, now and always and for ever and ever. Amen.


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  CHAPTER 24: 21 - MT 6:24-27: ON WORRYING 
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HOMILY XXI. MATTHEW VI. XXIV-XXVII No man can serve two masters, for either he
will hate the one and love the other, or else he will hold to one and despise
the other.

Seest thou how by degrees he withdraws us from the things that now are, and at
greater length introduces what he hath to say, touching voluntary poverty, and
casts down the dominion of covetousness? For he was not contented with his
former sayings, many and great as they were, but he adds others also, more and
more alarming. For what can be more alarming than what he now saith, if indeed
we are for our riches to fall from the service of Christ? Or what more to be
desired, if indeed, by despising wealth, we shall have our affection towards him
and our charity perfect? For what I am continually repeating, the same do I now
say likewise, namely, that by both kinds he presses the hearer to obey his
sayings, both by the profitable and by the hurtful, much like an excellent
physician pointing out both the disease which is the consequence of neglect, and
the good health which results from obedience. See, for instance, what kind of
gain he signifies this to be, and how he establishes the advantage of it by
their deliverance from the contrary things.

Thus wealth, saith he, hurts you not in this only, that it arms robbers against
you, nor in that it darkens your mind in the most intense degree, but also in
that it casts you out of God's service, making you captive of lifeless riches,
and in both ways doing you harm, on the one hand by causing you to be slaves of
what you ought to command, on the other by casting you out of God's service,
whom above all things it is indispensable for you to serve. For just as in the
other place he signified the mischief to be twofold, in both laying up here
where moth corrupteth, and in not laying up there, where the watch kept is
impregnable, so in this place, too, he shows the loss to be twofold, in that it
both draws off from God and makes us subject to mammon. But he sets it not down
directly, rather he establishes it first upon general considerations, saying
thus, No man can serve two masters, meaning here two that are enjoining opposite
things, since unless this were the case they would not even be two, for so the
multitude of them that believed were of one heart and of one soul, and yet were
they divided into many bodies, their unanimity, however, made the many one.

Then, as adding to the force of it, he saith, So far from serving he will even
hate and abhor, for either he will hate the one, saith he, and love the other,
or else he will hold to the one and despise the other. And it seems indeed as if
the same thing were said twice over. He did not, however, choose this form
without purpose, but in order to show that the change for the better is easy.

I mean, lest thou shouldst say, I am once for all made a slave, I am brought
under the tyranny of wealth, he signifies that it is possible to transfer one's
self, and that as from the first to the second, so also from the second one may
pass over to the first. Thus having, you see, spoken generally, that he might
persuade the hearer to be an uncorrupt judge of his words, and to sentence
according to the very nature of the things, when he hath made sure of his
assent, then, and not till then, he discovers himself. Thus he presently adds,
He cannot serve God and Mammon.

Let us shudder to think what we have brought Christ to say, with the name of
God, to put that of gold. But if this be shocking, its taking place in our
deeds, our preferring the tyranny of gold to the fear of God, is much more
shocking. What then? Was not this possible among the ancients? By no means.

How then, saith one, did Abraham, how did Job obtain a good report? Tell me not
of them that are rich, but of them that serve riches. Since Job also was rich,
but he served not Mammon, but possessed it, and ruled over it, and was a master,
not a slave. Therefore he so possessed all those things, as if he had been the
steward of another man's goods, not only not extorting from others, but even
giving up his own to them that were in need.

And what is more, when he had them, they were no joy to him. So he also
declared, saying, If I did so much as rejoice, when my wealth waxed great,
wherefore neither did he grieve when it was gone. But they that are rich are not
now such as he was, but are rather in a worse condition than any slave, paying
as it were tribute to some grievous tyrant, because their mind is as a kind of
citadel occupied by the love of money, which from thence daily sends out unto
them its commands, full of all iniquity.

And there is none to disobey. Be not therefore thus over-subtle. Nay, for God
hath once for all declared and pronounced it a thing impossible for the one
service and the other to agree.

Say not thou, then, it is possible. Why, when one master is commanding thee to
spoil by violence, the other to strip thyself of thy possessions, the one to be
chased, the other to commit fornication, the one to be drunken and luxurious,
the other to keep the belly in subjection, the one again to despise the things
that are, the other to be riveted to the present, the one to admire marbles and
walls and roofs, the other to condemn these, but to honor self-restraint, how is
it possible that these should agree? Now he calls man in here a master, not
because of its own nature, but on account of the wretchedness of them that bow
themselves beneath it. So also he calls the belly a god, not from the dignity of
such a mistress, but from the wretchedness of them that are enslaved, it being a
thing worse than any punishment, and enough, before the punishment, in the way
of vengeance on him who is involved in it.

For what condemned criminals can be so wretched, as they who have in God for
their lord, do from that mild rule to this grievous tyranny, and this when their
act brings after it so much harm even here? For indeed their loss is unspeakable
by so doing. There are suits and molestations and strifes and toils, and a
blinding of the soul, and what is more grievous than all, one falls away from
the highest blessings, for such a blessing it is to be God's servant. Having
now, as you see, in all ways taught the advantage of condemning riches, as well
for the very preservation of the riches, as for the pleasure of the soul, and
for acquiring self-command, and for the securing of godliness, he proceeds to
establish the practicability of this command, for this especially pertains to
the best legislation, not only to enjoin what is expedient, but also to make it
possible.

Therefore he also goes on to say, ìTake no thought for your life, what ye shall
eat.î That is, lest they should say, ìWhat then? If we cast all away, how shall
we be able to live?î At this objection, in what follows, he makes a stand, very
seasonably. For as surely as if at the beginning he had said, ìTake no thought,î
the word would have seemed burdensome. So surely, now that he hath shown the
mischief arising out of covetousness, his admonition coming after is made easy
to receive.

Wherefore neither did he now simply say, ìTake no thought,î but he added the
reason, and so enjoined this. After having said, ìYe cannot serve God and
mammon,î he added, ìTherefore I say unto you, take no thought.î Therefore, for
what? Because of the unspeakable loss. For the hurt you receive is not in riches
only, rather the wound is in the most vital parts, and in that which is the
overthrow of your salvation, casting you as it does out from God, who made you,
and careth for you, and loveth you.

Therefore I say unto you, take no thought. Thus, after he hath shown the hurt to
be unspeakable, then and not before, he makes the commandment stricter, in that
he not only bids us cast away what we have, but forbids to take thought even for
our necessary food, saying, ìTake no thought for your soul, what ye shall eat.î
Not because the soul needs food, for it is incorporeal, but he spake according
to the common custom, for though it needs not food, yet can it not endure to
remain in the body except that be fed. And in saying this he puts it not simply
so, but here also brings up arguments, some from those things which we have
already, and some from other examples.

From what we have already, thus saying, ìIs not the soul more than meat, and the
body more than the raiment?î He therefore that hath given the greater, how shall
he not give the less? He that hath fashioned the flesh that is fed, how shall he
not bestow the food? Wherefore neither did he simply say, ìTake no thought what
ye shall eat, or wherewithal ye shall be clothed,î but for the body and for the
soul, forasmuch as from them he was to make his demonstrations, carrying on his
discourse in the way of comparison. Now the soul he hath given once for all, and
it abides such as it is, but the body increases every day. Therefore pointing
out both these things, the immortality of the one, and the frailty of the other,
he subjoins and says, ìWhich of you can add one cubit unto his stature?î He
discoursed of the body only, hereby making manifest this point also, that not
the food increases it, but the providence of God, which Paul showing also in
other ways said, ìSo then, neither is he that planteth anything, neither he that
watereth, but God that giveth the increase.î From what we have already done he
urges us in this way, and from examples of other things, by saying, ìBehold the
fowls of the air.î Thus, lest any should say, ìWe do good by taking thought,î he
dissuades them both by that which is greater and by that which is less, by the
greater that is the soul, and the body, by the less that is the birds.

For if of the things that are very inferior he hath so much regard, ìHow shall
he not give unto you?î saith he. And to them on this wise, for as yet it was an
ordinary multitude, but to the devil not thus, but how? Man shall not live by
bread alone, but by every word that proceedeth out of the mouth of God. But here
he makes mention of the birds, and this in a way greatly to abash them, which
sort of thing is of very great value for the purpose of admonition.

However, some of the ungodly have come to so great a pitch of madness as even to
attack his illustration. Because, say they, it was not meet for one
strengthening moral principle to use natural advantages as incitements to that
end. For to those animals, they add, this belongs by nature.

What then shall we say to this? That even though it is theirs by nature, yet
possibly we too may attain it by choice. For neither did he say, ìBehold how the
birds fly,î which were a thing impossible to man, but that they are fed without
taking thought, a kind of thing easy to be achieved by us also, if we will. In
this they have proved, who have accomplished it in their actions.

Wherefore it were meet exceedingly to admire the consideration of our lawgiver,
in that, when he might bring forward his illustration from among men, and when
he might have spoken of Moses, and Elias, and John, and others like them, who
took no thought, that he might touch them more to the quick, he made mention of
the irrational beings. For had he spoken of those righteous men, these would
have been able to say, ìWe are not yet become like them.î But now, by passing
them over in silence, and bringing forward the fowls of the air, he hath cut off
from them every excuse, imitating in this place also the old law. Yea, for the
old covenant likewise ends to the bee, and to the ant, and to the turtle, and to
the swallow.

And neither is this a small sign of honour, when the same sort of things, which
those animals possess by nature, those we are able to accomplish by an act of
our choice. If then he take so great care of them which exist for our sakes,
much more of us, if of the servants, much more of the master. Therefore he said,
ìBehold the fowls.î And he said not, ìFor they do not traffic nor make
merchandise, for these were among the things that were earnestly forbidden.î But
what? ìThey sow not, neither do they reap.î What then, saith one, must we not
sow? He said not, ìWe must not sow, but we must not take thought, neither that
one ought not to work, but not to be low-minded, or to rack oneself with cares,
since he bade us also be nourished, but not in taking thought.î Of this lesson
David also lays the foundation from old time, saying enigmatically on this wise,
ìThat openest thine hand, and fillest every living thing with bounty, and again,
to him that giveth to the beast their food, and to the young ravens that call
upon him.î Who then, it may be said, have not taken thought? Didst thou not hear
how many of the righteous I adduced? Seest thou not with them Jacob, departing
from his fatherís house, destitute of all things? Dost thou not hear him
praying, and saying, ìIf the Lord give me bread to eat, and raiment to put on,
which was not the part of one taking thought, but of one seeking all of God?î
This the apostles also attained, who cast away all, and took no thought.

Also the five thousand, and the three thousand. But if thou canst not bear, upon
hearing so high words, to release thyself from these grievous bonds, consider
the unprofitableness of the thing, and so put an end to thy care. For, which of
you by taking thought, saith he, can add one cubit unto his stature? Seest thou
how by that which is evident, he hath manifested that also which is obscure?
Thus, as unto thy body, saith he, thou wilt not by taking thought be able to
add, though it be ever so little, so neither to gather food, thinkest thou mayst
otherwise.

Hence it is clear, that not our diligence, but the providence of God, even where
we seem to be active, affects all. So that, were he to forsake us, no care, nor
anxiety, nor toil, nor any other such thing, will ever appear to come to
anything, but all will utterly pass away. Let us not, therefore, suppose his
injunctions are impossible, for there are many who duly perform them, even as it
is.

And if thou knowest not of them, it is nothing marvellous, since Elias too
supposed he was alone, but was told, I have left unto myself seven thousand men.
Whence it is manifest that even now there are many who show forth the
apostolical life, like as the three thousand then, and the five thousand. And if
we believe not, it is not because there are none who do well, but because we are
far from so doing.

So that just as the drunkard would not easily believe that there exists any man
who doth not taste even water, and yet this hath been achieved by many
solitaries in our time, nor he who connects himself with numberless women, that
it is easy to live in virginity, nor he that extorts other men's goods, that one
shall readily give up even his own, so neither will those who daily melt
themselves down with innumerable anxieties easily receive this thing. Now as to
the fact that there are many who have attained unto this, we might show it even
from those who have practised the self-denial even in our generation. But for
you, just now, it is enough to learn not to covet, and that almsgiving is a good
thing, and to know that you must impart of what ye have.

For these things if thou wilt duly perform, beloved, thou wilt speedily proceed
to those others also. For the present, therefore, let us lay aside our excessive
sumptuousness, and let us endure moderation, and learn to acquire by honest
labour all that we are to have. Since even the blessed John, when he was
discoursing with those that were employed upon the tribute, and with the
soldiery, enjoined them to be content with their wages, anxious though he were
to lead them on to another and a higher self-command, yet since they were still
unfit for this, he speaks of the lesser things, because if he had mentioned what
are higher than these, they would have failed to apply themselves to them, and
would have fallen from the others.

For this very reason we too are practising you in the inferior duties, yes,
because as yet, we know, the burden of voluntary poverty is too great for you,
and the heaven is not more distant from the earth than such self-denial from
you. Let us then lay hold, if it be only of the lowest commandments, for even
this is no small encouragement. And yet some amongst the heathens have achieved
even this, though not in a proper spirit, and have stripped themselves of all
their possessions.

However, we are contented in your case, if alms are bestowed abundantly by you.
For we shall soon arrive at those other duties too, if we advance in this way.
But if we do not so much as this, of what favour shall we be worthy, who are
bidden to surpass those under the old law, and yet show ourselves inferior to
the philosophers among the heathens? What shall we say, who when we ought to be
angels and sons of God, do not even quite maintain our being as men? For to
spoil and to covet comes not of the gentleness of men, but of the fierceness of
wild beasts.

Nay, worse than wild beasts are the sailors of their neighbours' goods. For to
them this comes by nature. But we who are honoured with reason, and yet are
falling away unto that unnatural vileness, what indulgence shall we receive? Let
us then, considering the measures of that discipline which is set before us,
press on at least to the middle station, that we may both be delivered from the
punishment which is to come, and proceeding regularly, may arrive at the very
summit of all good things, unto which may we all attain, by the grace and love
towards man of our Lord Jesus Christ, to whom be glory and dominion for ever and
ever.

Amen. End of Homily 21


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  CHAPTER 25: 22 - MT 6:28-34: ON WORRYING, CONTINUED 
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HOMILY XXII. MATTHEW VI. XXVIII-XXIV.

Consider the lilies of the field, how they grow. They toil not, neither do they
spin. And yet I say unto you, that even Solomon in all his glory was not a reed
like one of these.

Having spoken of our necessary food, and having signified that not even for this
should we take thought, he passes on in what follows to that which is more easy.
For raiment is not so necessary as food. Why, then, did he not make use here
also of the same example, that of the birds, neither mention to us the peacock,
and the swan, and the sheep? For surely there were many such examples to take
from thence.

Because he would point out how very far the argument may be carried both ways,
both from the vileness of the things that partake of such elegance, and from the
munificence vouchsafed to the lilies, in respect of their adorning. For this
cause, when he hath decked them out, he doth not so much as call them lilies any
more, but grass of the field. And he is not satisfied even with this name, but
again adds another circumstance of vileness, saying, which to-day is.

And he did not say, and to-morrow is not, but what is much baser yet, is cast
into the oven. And he said not clothe, but so clothe. Seest thou everywhere how
he abounds in amplifications and intensities? In this he doth that he may touch
them home.

And therefore he hath also added, Shall he not much more clothe you? For this
too hath much emphasis, the force of the word you, being no other than to
indicate covertly the great value set upon our race, and the concern shown for
it. As though he had said, You, to whom he gave a soul, for whom he fashioned a
body, for whose sake he made all the things that are seen, for whose sake he
sent prophets, and gave the law, and wrought those innumerable good works, for
whose sake he gave up his only begotten son. And not till he hath made his proof
clear doth he proceed also to rebuke them, saying, O ye of little faith! For
this is the quality of an adviser, he doth not admonish only, but reproves also,
that he may awaken men the more to the persuasive power of his words.

Hereby he teaches us not only to take no thought, but not even to be dazzled at
the costliness of men's apparel. Why, such comeliness is of grass, such beauty
of the green herb, or, rather, the grass is even more precious than the
apparelling. Why, then, pride thyself on things, whereof the prize rests with
the mere plant, with a great balance in its favour.

And see how from the beginning he signifies the injunction to be easy, by the
contraries again, and by the things of which they were afraid, leading them away
from these cares. Thus, when he had said, Consider the lilies of the field, he
added, They toil not, so that in desire to set us free from toils did he give us
these commands. In fact, the labour lies, not in taking no thought, but in
taking thought for these things.

And as in saying, They sow not, it was not the sowing that he did away with, but
the anxious thought, so in saying, They toil not, neither do they spin, he put
an end not to the work, but to the care. But if Solomon was surpassed by their
beauty, and that not once nor twice, but throughout all his reign, for neither
can one say, that at one time he was clothed with such apparel, but after that
he was so no more, rather not so much as on one day did he array himself so
beautifully, for this Christ declared by saying, In all his reign. And if it was
not that he was surpassed by this flower, but vied with that, but he gave place
to all alike, wherefore he also said, As one of these, for such is between the
truth and the counterfeit, so great is the interval between those robes and
these flowers.

If then he acknowledged his inferiority, who was more glorious than all kings
that ever were, when wilt thou be able to surpass, or rather to approach even
faintly, to such perfection of form? After this he instructs us, not to aim at
all at such ornament, see at least the end thereof, after its triumph it is cast
into the oven, and if of things mean and worthless and of no great use God hath
displayed so great care, how shall he give up thee, of all living creatures, the
most important? Wherefore then did he make them so beautiful, that he might
display his own wisdom and the excellency of his power, that from everything we
might learn his glory? For not the heavens only declare the glory of God, but
the earth too, and this David declared when he said, Praise the Lord, ye
fruitful trees and all cedars. For some by their fruits, some by their
greatness, some by their beauty, send up praise to him who made them, this too
being a sign of great excellency of wisdom, when even upon things that are very
vile, and what can be viler than that which to-day is and to-morrow is not, he
pours out such great beauty. If then to the grass he hath given that which it
needs not, for what doth the beauty thereof help to the feeding of the fire? How
shall he not give unto thee that which thou needest? If that which is the vilest
of all things he hath lavishly adorned, and that is doing it not for need, but
for magnificence, how much more will he honour thee, the most honourable of all
things, in matters which are of necessity? Now when, as you see, he had
demonstrated the greatness of God's providential care, and they were in what
follows to be rebuked also, even in this he was sparing, laying to their charge
not want, but poverty of faith.

Thus if God saith he, So clothe the grass of the field, much more you, O ye of
little faith. And yet surely all these things he himself works, for all things
were made by him, and without him was not so much as one thing made. But yet he
nowhere as yet makes mention of himself, it being sufficient for the time to
indicate his full power, that he said it each of the commandments.

Ye have heard that it hath been said to them of old time, but I say unto you.
Marvel not then, when in subsequent instances also he conceals himself, or
speaks something lowly of himself, since for the present he had but one object,
that his word might prove such as they would readily receive, and might in every
way demonstrate, that he was not a sort of adversary of God, but of one mind,
and in agreement with the Father. Which accordingly he doth hear also, for
through so many words as he hath spent he ceases not to set him before us,
admiring his wisdom, his providence, his tender care extending through all
things, both great and small.

Thus both when he was speaking of Jerusalem, he called it the city of the great
king, and when he mentioned heaven, he spake of it again as God's throne, and
when he was discoursing of his economy in the world, to him again he attributes
it all, saying, He maketh his son to rise on the evil and on the good, and
sendeth rain on the just and on the unjust. And in the prayer too he taught us
to say, His is the kingdom and the power and the glory. And here in discoursing
of his providence, in signifying how even in little things he is the most
excellent of artists, he saith, that he clothes the grass of the field, and
nowhere doth he call him his own father, but theirs, in order that by the very
honour he might reprove them, and that when he should call him his father, they
might no more be displeased.

Now if for bare necessities one is not to take thought, what pardon can we
deserve who take thought for the things expensive? Or rather, what pardon can
they deserve, who do even without sleep, that they may take the things of
others? Therefore take no thought, saying, What shall we eat, or what shall we
drink, or wherewithal shall we be clothed? For after all these things do the
nations of the world seek. Seest thou how again he hath beshamed them the more,
and hath also shown by the way, that he had commanded nothing grievous nor
burdensome? As therefore when he said, If ye love them which love you, it is
nothing great which ye practise, for the very Gentiles do the same. By the
mention of the Gentiles he was stirring them up to something greater.

So now also he brings them forward to reprove us, and to signify that it is a
necessary debt which he is requiring of us. For if we must show forth something
more than the scribes or Pharisees, what can we deserve, who so far from going
beyond these, to even abide to the mean estate of the Gentiles, and emulate
their littleness of soul? He doth not, however, stop at the rebuke, but having
by this reproved and roused them, and shamed them with all strength of
expression, by another argument he also comforts them, saying, For your heavenly
Father knoweth that ye have need of all these things. He said not, God knoweth,
but your Father knoweth, to lead them to a greater hope.

For if he be a father, and such a father, he will not surely be able to overlook
his children in extremity of evils, seeing that not even men, being fathers,
bear to do so. And he adds along with this yet another argument, Of what kind
then is it, that ye have need of them? What he sayeth is like this, What, are
these things superfluous, that he should disregard them? Yet not even in
superfluities did he show himself wanting in regard, in the instance of the
grass. But now, are these things even necessary? So that, what thou considerest
to cause for thy being anxious, this, I say, is sufficient to draw thee from
such anxiety.

I mean, if thou sayest, Therefore I must needs take thought, because they are
necessary. On the contrary, I say, Nay, for this self-same reason take no
thought, because they are necessary. Since were they superfluities, not even
then ought we to despair, but to feel confident about the supply of them.

But now that they are necessary, we must no longer be in doubt. For what kind of
father is he, who can endure to fail in supplying to his children even
necessaries, so that for this cause again God will most surely bestow them? For
indeed he is the artificer of our nature, and he knows perfectly the wants
thereof, so that neither canst thou say, He is indeed our father, and the things
we seek are necessary, but he knows not that we stand in need of them. For he
that knows our nature itself, and was the framer of it, informed it such as it
is, evidently he knows its need also better than thou, who art placed in want of
them, it having been by his decree that our nature is in such need.

He will not therefore oppose himself to what he hath willed, first subjecting it
of necessity to so great want, and on the other hand again depriving it of what
it wants, and of absolute necessaries. Let us not therefore be anxious, for we
shall gain nothing by it but tormenting ourselves. For whereas he gives both
when we take thought and when we do not, and more of the two when we do not,
what dost thou gain by thy anxiety but to exact of thyself a superfluous
penalty? Since one on the point of going to a plentiful feast will not surely
permit himself to take thought for food, nor is he that is walking to a fountain
anxious about drink, therefore seeing we have a supply more copious than either
any fountain or innumerable banquets made ready, the providence of God, let us
not be beggars nor little-minded.

For together with what hath been said he puts also yet another reason for
feeling confidence about such things, saying, Seek ye the kingdom of heaven, and
all these things shall be added unto you. Thus when he had set the soul free
from anxiety, then he made mention also of heaven. For indeed he came to do away
with the old things, and to call us to a greater country.

Therefore he doeth all to deliver us from things unnecessary, and from our
affection for the earth. For this cause he mentioned the heathens also, saying,
That the Gentiles seek after these things, they whose whole labor is for their
present life, who have no regard for the things to come, nor any thought of
heaven. But to you not these present are the chief things, but other than these.

For we were not born for this end, that we should eat and drink and be clothed,
but that we might please God, and attain unto the good things to come. Therefore
as things here are secondary in our labor, so also in our prayers let them be
secondary. Therefore he also said, Seek ye the kingdom of heaven, and all these
things shall be added unto you.

And he said not, Shall be given, but shall be added, that thou mightest learn
that the things present are no great part of his gifts, compared with the
greatness of the things to come. Accordingly he doeth not bid us so much as ask
for them, but while we ask for other things, to have confidence, as though these
also were added to those. Seek then the things to come, and thou wilt receive
the things present also.

Seek not the things that are seen, and thou shalt surely attain unto them. Yea,
for it is unworthy of thee to approach thy Lord for such things. And thou, who
oughtest to spend all thy zeal and thy care for those unspeakable blessings,
dost greatly disgrace thyself by consuming it on the desire of transitory
things.

How then, saith one, did he not bid us ask for bread? Nay, he added, daily, and
to this again this day, which same thing in fact he doeth here also. For he said
not, Take no thought, but take no thought for the morrow, at the same time both
affording us liberty and fastening our soul on those things that are more
necessary to us. For to this end also he bid us ask even those, not as though
God needed reminding by us, but that we might learn that by his help we
accomplish whatever we do accomplish, and that we might be made more his own by
our continual prayer for these things.

Seest thou how by this again he would persuade them, that they shall surely
receive the things present? For he that bestows the greater, much more will he
give the less. For not for this end, saith he, did I tell you not to take
thought nor to ask, that ye should suffer distress, and go about naked, but in
order that ye might be in abundance of these things also. And this, you see, was
suited above all things to attract them to him, so that like as in almsgiving,
when deterring them from making a display to men, he won upon them chiefly by
promising to furnish them with it more liberally.

For thy father, saith he, who seeth in secret, shall reward thee openly. Even so
here also, in drawing them off from seeking these things, this is his persuasive
topic, that he promises to bestow it on them not seeking it in greater
abundance. Thus to this end, saith he, do I bid thee not seek, not that ye
mayest not receive, but that thou mayest receive plentifully, that thou mayest
receive in the fashion that becomes thee, with the profit which thou oughtest to
have, that thou mayest not, by taking thought, and distracting thyself in
anxiety about these, render thyself unworthy both of these and of the things
spiritual, that thou mayest not undergo unnecessary distress, and again fall
away from that which is set before thee.

Take therefore no thought for the morrow, for sufficient unto the day is the
evil thereof, that is to say, the affliction, and the bruising thereof. Is it
not enough for thee to eat thy bread in the sweat of thy face? Why add the
further affliction that comes of anxiety, when thou art on the point to be
delivered henceforth even from the former toils? By evil here he means not
wickedness, far from it, but affliction, and trouble, and calamities. Much is in
another place also, he saith.

Is there evil in a city which the Lord hath not done? Nor anything like these,
but the scourges which are born from above. And again I, saith he, make peace
and create evils. For neither in this place doth he speak of wickedness, but of
famines and pestilences, things accounted evil by most men, the generality being
wont to call these things evil.

Thus, for example, the priests and prophets of those five lordships, when having
yoked the kind to the ark, they let them go without their calves, gave the name
of evil to those heaven-sent plagues, and the dismay and anguish which thereby
spring up within them. This then is his meaning here also, when he saith,
sufficient unto the day is the evil thereof. For nothing so pains the soul as
carefulness and anxiety.

Thus did Paul also, when urging to celibacy, give counsel, saying, I would have
you without carefulness. But when he saith, the morrow shall take thought for
itself, he saith it not as though the day took thought for these things, but
forasmuch as he had to speak to a people somewhat imperfect, willing to make
what he saith more expressive, he personifies the time, speaking unto them
according to the custom of the generality. And here indeed he advises, but as he
proceeds he even makes it a law, saying, Provide neither gold nor silver nor
scrip for your journey.

Thus having shown it all forth in his actions, then after that he introduces the
verbal enactment of it more determinately, the precept too having then become
more easy of acceptance, confirmed as it had been previously by his own actions.
Where then did he confirm it by his actions? Hear him saying, The son of man
hath not where to lay his head. Neither is he satisfied with this only, but in
his disciples also he exhibits his full proof of these things, by fashioning
them too in like a manner, yet not suffering them to be in want of anything.

But mark his tender care also, how he surpasses the affection of any father.
Thus, This I command, saith he, for nothing else, but that I may deliver you
from superfluous anxieties. For even if to-day thou hast taken thought for
to-morrow, thou wilt also have to take thought again to-morrow.

Why then what is over and above? Why force the day to receive more than the
distress which is allotted to it, and together with its own troubles add to it
also the burden of the following day? And this, when there is no chance of
lightening the other by the addition so taking place. But thou art merely to
exhibit thyself as coveting superfluous troubles. Thus, that he may reprove them
the more, he doth all but give life to the very time, and brings it in as one
injured, and exclaiming against them for their causeless despite.

Why, thou hast received the day to care for the things thereof. Wherefore then
add unto it the things of the other day also. Hath it not then burdened enough
in its own anxiety? Why now, I pray, dost thou make it yet heavier? Now when the
lawgiver saith these things, he that is to pass judgment on us, consider the
hopes that he suggests to us, how good they are, he himself testifying that this
life is wretched and wearisome, so that the anxiety even of the one day is
enough to hurt and afflict us.

Nevertheless, after so many and so grave words, we take thought for these
things, but for the things in heaven no longer, rather we have reversed his
order, on either side fighting against his sayings. For Mark, seek ye not the
things present, saith he, at all, but we are seeking these things for ever. Seek
the things in heaven, saith he, but those things we seek not so much as for a
short hour.

But according to the greatness of the anxiety we display about the things of the
world, is the carelessness we entertain in things spiritual, or rather even much
greater. But this doth not prosper for ever, neither can this be for ever. What
if for ten days we think scorn, if for twenty, if for one hundred, must we not
of absolute necessity depart, and fall into the hands of the judge? But the
delay hath comfort.

And what sort of comfort? To be every day looking for punishment and vengeance.
Nay, if thou wouldst have some comfort from this delay, take it by gathering for
thyself the fruit of amendment after repentance. Since if the mere delay of
vengeance seemed to thee a sort of refreshment, far more is it gain not to fall
into the vengeance.

Let us then make full use of this delay, in order to have a full deliverance
from the dangers that press upon us. For none of the things enjoined is either
burdensome nor grievous, but all are so light and easy, that if we only bring a
genuine purpose of heart, we may accomplish all, though we be chargeable with
countless offenses. For Somanassas had perpetrated innumerable pollutions,
having both stretched out his hands against the scenes, and brought abominations
into the temple, and filled the city with murders, and wrought many other things
beyond excuse.

Yet, nevertheless, after so long and so great wickedness, he washed away from
himself all these things. How, and in what manner? By repentance and
consideration. For there is not, yea, there is not any sin, that doth not yield
and give way to the power of repentance, or rather to the grace of Christ.

Since if we would but only change, we have Him to assist us. And if thou art
desirous to become good, there is none to hinder us, or rather there is one to
hinder us, the devil, get hath he no power, so long as thou choosest what is
best, and so attractest God to thine aid. But if thou art not thyself willing,
but startest aside, how shall he protect thee? Since not of necessity or
compulsion, but of thine own will, he wills thee to be saved.

For if thou thyself, having a servant full of hatred in aversion for thee, and
continually going off, fleeing away from thee, wouldst not choose to keep him,
in this though needing his services? Much less will God, who doeth all things
not for his own profit, but for thy salvation, choose to retain thee by
compulsion. As on the other hand, if thou showest forth a right intention only,
he would not choose ever to give thee up, no, not whatever the devil may do. So
that we are ourselves to blame for our own destruction, because we do not
approach, nor beseech, nor entreat him as we ought.

But even if we do draw nigh, it is not as persons who have need to receive,
neither is it with the proper faith, nor is making demand, but we do all in a
gaping and listless way. And yet God would have us demand things of him, and for
this accounts himself greatly bound to thee. For he alone of all debtors, when
the demand is made, counts it a favor, and gives what we have not lent him.

And if he should see him pressing earnestly that makes the demand, he pays down
even what he hath not received of us. But if sluggishly, he too keeps on making
delays, not through unwillingness to give, but because he is pleased to have the
demand made upon him by us. For this cause he told thee also the example of that
friend who came by night, and asked a loaf, and of the judge that feared not
God, nor regarded men.

And he stayed not at similitudes, but signified it also in his very actions,
when he dismissed that Phoenician woman, having filled her with his great gift.
For through her he signified, that he gives to them that ask earnestly, even the
things that pertain not to them. For it is not meat, saith he, to take the
children's bread, and to give it unto the dogs.

But for all that he gave, because she demanded of him earnestly. But by the Jews
he showed, that to them that are careless, he gives not even their own. They
accordingly received nothing, but lost what was their own.

And while these, because they asked not, did not receive so much as their very
own, she, because she assailed him with earnestness, had power to obtain even
what pertained to others. And the dog received what was the children's. So great
a good is importunity.

For though thou be a dog, yet being importunate, thou shalt be preferred to the
child being negligent. For what things affection accomplishes not, these, all of
them, importunity did accomplish. Say not, therefore, God is an enemy to me, and
will not hearken.

He doth straightway answer thee, continually troubling him, if not because thou
art his friend, yet because of thine importunity. And neither the enmity, nor
the unseasonable time, nor anything else, becomes a hindrance. Say not, I am
unworthy, and do not pray.

For such was the Syrophoenician woman too. Say not, I have sinned much, and am
not able to entreat him whom I have angered. For God looks not at the desert,
but at the disposition.

For if the ruler that feared not God, neither was ashamed of men, was overcome
by the widow, much more will he that is good be won over by continual entreaty.
So that though thou be no friend, though thou be not demanding thy due, though
thou hast devoured thy father's substance, and had been a long time out of
sight, though without honor, though last of all, though thou approach him angry,
though much displeased, be willing only to pray, and to return, and thou shalt
receive all, and shall quickly extinguish the wrath and the condemnation. But,
behold, I pray, saith one, and there is no result.

Why, thou prayest not like those, such I mean as the Syrophoenician woman, the
friend that came late at night, and the widow that is continually troubling the
judge, and the son that consumed his father's goods. For didst thou so pray,
thou wouldst quickly obtain, for though despite having been done unto him, yet
he is a father, and though he have been provoked to anger, yet is he fond of his
children. And one thing only doth he seek, not to take vengeance for our
affronts, but to see thee repenting and entreating him.

Would that we were warmed in like measure, is those bowels are moved to the love
of us. But this fire seeks a beginning only, and if thou afford it a little
spark, thou kindlest a full flame of beneficence. For not because he hath been
insulted is he sore vexed, but because it is thou who art insulting him, and so
becoming frenzied.

For if we being evil, when our children molest us, grieve on their account, much
more is God, who cannot so much as suffer insult, sore vexed on account of thee,
who has committed it. If we, who love by nature, much more he, who is kindly
affectioned beyond nature. For though, saith he, a woman should forget the
fruits of her womb, yet will I not forget thee.

Let us therefore draw nigh unto him and say, Truth, Lord, for even the dogs eat
of the crumbs which fall from their master's table. Let us draw nigh in season
out of season, or rather, one can never draw nigh out of season, for it is
unseasonable not to be continually approaching. For of him who desires to give,
it is always seasonable to ask, yea, as breathing is never out of season, so
neither is praying unseasonable, but rather not praying, since as we need this
breath, so do we also the help that comes from him, and if we be willing, we
shall easily draw him to us.

And the prophet, to manifest this, and to point out the constant readiness of
his beneficence, said, We shall find him prepared as the morning, for as often
as we may draw nigh, we shall see him awaiting our movements. And if we fail to
draw from out of his ever-springing goodness, the blame is all ours. This, for
example, was his complaint against certain Jews, when he said, My mercy is as a
morning cloud, and as the early dew it goeth away.

And his meaning is like this, I indeed have supplied all my part, but ye, as a
hot sun coming over, scatters both the cloud and the dew, and makes them vanish,
so have ye by your great wickedness restrained the unspeakable beneficence.
Which also itself again is an instance of providential care, that even when he
sees us unworthy to receive good, he withholds his benefits, lest he render us
careless. But if we change a little, even but so much as to know that we have
sinned, he gushes out beyond the fountains, he is poured forth beyond the ocean,
and the more thou receivest, so much the more doth he rejoice, and in this way
is stirred up again to give us more.

For indeed he accounts it as his own wealth, that we should be saved, and that
he should give largely to them that ask. And this it may seem, Paul was
declaring when he said, that he is rich unto all, and over all that call upon
him. Because when we pray not, then he is wroth.

When we pray not, then doth he turn away from us. For this cause he became poor,
that he might make us rich. For this cause he underwent all those sufferings,
that he might incite us to ask.

Let us not therefore despair, but having so many motives and good hopes, that we
sin every day, let us approach him entreating, beseeching, asking the
forgiveness of our sins. For thus we shall be more backward to sin for the time
to come. Thus shall we drive away the devil, and shall call forth the
lovingkindness of God, and attain unto the good things to come, by the grace and
love towards man of our Lord Jesus Christ, to whom be glory and might for ever
and ever.

Amen. End of Homily 22


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  CHAPTER 26: 23, PART 1 - MT 7:1-12: ON JUDGING OTHERS
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HOMILY XXIII. PART I. MATTHEW VII. I-XII JUDGE NOT THAT YE BE NOT JUDGED.

What then? ought we not to blame them that sin? Because Paul also saith the
selfsame thing, or rather, thereto it is Christ, speaking by Paul, and saying,
Why dost thou judge thy brother? and thou, why dost thou set it not thy brother?
and who art thou that judgest another man's servant? and again, Therefore judge
nothing before the time until the Lord come. How then doth he say elsewhere,
Reprove, rebuke, exhort? and Them that sin rebuke before all? and Christ too to
Peter. Go, and tell him his fault, between thee and him alone.

And if he neglect to hear, add to thyself another also. And if not even so, doth
he yield, declare it to the church likewise. And how hath he set over us so many
to reprove, and not only to reprove, but also to punish? For him that hearkens
to none of these, he hath commanded to be as a heathen man and a publican.

And how gave he them the keys also? since, if they are not to judge, they will
be without authority in any matter, and in vain have they received the power to
bind and to loose. And besides, if this were to obtain, all would be lost alike,
whether in churches or in states or in houses. For except the master judge the
servant, and the mistress the maid, and the father the son, and friends one
another, there will be an increase of all wickedness.

And why say I friends? unless we judge our enemies, we shall never be able to
put an end to our enmity. But all things will be turned upside down. What then
can this saying be? Let us carefully attend, lest the medicines of salvation and
the laws of peace be accounted by any man laws of overthrow and confusion.

First of all, then, even by what follows, he hath pointed out to them that have
understanding the excellency of this law, saying, Why beholdest thou the mote
that is in thy brother's eye, but considerest not the beam that is in thine own
eye? But if to many of the less attentive it seem yet rather obscure, I will
endeavour to explain it from the beginning. In this place, then, as it seems at
least to me, he doth not simply command us not to judge any men's sins, neither
doth he simply forbid the doing of such a thing, but to them that are full of
innumerable ills, and are trampling upon other men for trifles. And I think that
certain Jews too are here hinted at, for that while they were bitter accusing
their neighbours for small faults, and such as came to nothing, they were
themselves insensibly committing deadly sins.

Herewith towards the end also he was upbraiding them, when he said, Ye bind
heavy burdens and grievous to be born, but ye will not move them with your
finger. And ye pay tithe of mint and anise, and have omitted the weightier
matters of the law, judgment, mercy, and faith. Well then, I think that these
are comprehended in his invective, that he is checking them beforehand as to
those things wherein they were hereafter to accuse his disciples.

For although his disciples had been guilty of no such sin, yet in them were
supposed to be offences, as, for instance, not keeping the Sabbath, eating with
unwashen hands, sitting at meat with publicans, of which he saith also in
another place, Ye which strain at the gnat and swallow the camel. But yet it is
also a general law that he is laying down on these matters. And the Corinthians
too Paul did not absolutely command not to judge, but not to judge their own
superiors, and upon grounds that are not acknowledged, not absolutely to refrain
from correcting them that sin.

Neither, indeed, was he then rebuking all without distinction. But disciples,
doing so to their teachers, were the object of his reproof. And they who, being
guilty of innumerable sins, bring an evil report upon the guiltless.

This, then, is the sort of thing which Christ also in this place intimated, not
intimated merely, but guarded it too with a great terror, and the punishment
from which no prayers can deliver. For with what judgment ye judge, saith he, ye
shall be judged. That is, it is not the other, saith Christ, that thou
condemnest, but thyself, and thou art making the judgment see dreadful to
thyself, and the account strict.

As then in the forgiveness of our sins the beginnings are from us, so also in
this judgment it is by ourselves that the measures of our condemnation are laid
down. You see, we ought not to upbraid nor trample upon them, but to admonish,
not to revile, but to advise, not to assail with pride, but to correct with
tenderness. For not him but thyself dost thou give over to extreme vengeance by
not sparing him, when it may be needful to give sentence on his offences.

Seest thou how these two commandments are both easy and fraught with great
blessings to the obedient, even as if evils on the other hand to the regardless?
For both he that forgives his neighbour hath freed himself first of the two from
the grounds of complaint, and that without any labour. And he that with
tenderness and indulgence inquires into other men's offences, great is the
allowance of pardon which he hath by his judgment laid up beforehand for
himself. What, then, say you, if one commit fornication, may I not say that
fornication is a bad thing? Nor at all correct him that is playing the wanton?
Nay, correct him, but not as a foe, nor as an adversary exacting a penalty, but
as a physician providing medicines.

For neither did Christ say, Stay not him that is sinning, but judge not, that
is, be not bitter in pronouncing sentence. And besides it is not of great
things, as I have already observed, nor of things prohibited that this is said,
but of those which are not even counted offences. Wherefore he said also, Why
beholdest thou the mote that is in thy brother's eye? Yea, for many now do this.

If they see but a monk wearing an unnecessary garment, they produce against him
the law of our Lord, while they themselves are extorting without end, and
defrauding men every day. If they see him but partaking rather largely of food,
they become bitter accusers, while they themselves are daily drinking to excess
and serviting, not knowing that besides their own sins they do hereby gather up
for themselves a greater flame, and deprive themselves of every plea. For on
this point, that thine own doings must be strictly inquired into, thou thyself
hast first made the law, by thus sentencing those of thy neighbour.

Account it not then to be a grievous thing, if thou art also thyself to undergo
the same kind of trial. Thou hypocrite, first cast out the beam out of thine own
eye. Here his will is to signify the great wrath which he hath against them that
do such things.

For so, wheresoever he would indicate that the sin is great, and the punishment
and wrath in store for it grievous, he begins with a reproach. As then unto him
that was exacting the hundred pence, he said in his deepest pleasure, Thou
wicked servant, I forgave thee all that debt. Even so here also, thou hypocrite.

For not of protecting care comes such a judgment, but of ill will to man. And
while a man puts forward a mask of benevolence, he is doing a work of the utmost
wickedness, causing reproaches without ground and accusations, to cleave unto
his neighbours, and usurping a teacher's rank, when he is not worthy to be so
much as a disciple. On account of this he called him hypocrite.

For thou, who in other men's doings art so bitter, as is to see even the little
things, how hast thou become so remiss in thine own, as that even the great
things are hurried over by thee? First cast out the beam out of thine own eye.
Seest thou that he forbids not judging, but commands to cast out first the beam
from thine eye, and then to set right the doings of the rest of the world. For
indeed each one knows his own things better than those of others, and sees the
greater rather than the less, and loves himself more than his neighbour.

Wherefore if thou doest it out of guardian care, I bid thee care for thyself
first, in whose case the sin is both more certain and greater. But if thou
neglect thyself, it is quite evident that neither dost thou judge thy brother in
care for him, but in hatred, and wishing to expose him. For what if he ought to
be judged? It should be by one who commits no such sin, not by thee.

Thus, because he had introduced great and high doctrines of self-denial, lest
any man should say, It is easy to practice it in words, he willing to signify
his entire confidence, and that he was not chargeable with any of the things
that had been mentioned, but had duly fulfilled all, spake this parable. In
that, because he too was afterwards to judge, saying, Woe unto you, scribes and
Pharisees, hypocrites! yet was not he chargeable with what hath been mentioned,
for neither did he pull out a mote, nor had he a beam on his eyes. But being
clean from all these, he so corrected the faults of all.

For it is not at all meet, saith he, to judge others, when one is chargeable
with the same things. And why marvel at his establishing this law, when even the
very thief knew it upon the cross, saying to the other thief, Dost not thou fear
God, seeing we are in the same condemnation, expressing the same sentiments with
Christ? But thou, so far from casting out thine own beam, dost not even see it,
but in others' mote thou not only seest, but also judgest, and essayest to cast
it out. As if any one seized with a grievous dropsy, or indeed with any other
incurable disease, were to neglect this, and find fault with another who was
neglecting a slight swelling.

And if it be an evil not to see one's own sins, it is a twofold and threefold
evil to be even sitting in judgment on others, while men themselves, as if past
feeling, are bearing about beams in their own eyes, since no beam is so heavy as
sin. His injunction therefore in these words is as follows, that he who is
chargeable with countless evil deeds, should not be a bitter censor of other
men's offenses, and especially when these are trifling. He is not overthrowing
reproof nor correction, but forbidding men to neglect their own faults, and
exult over those of other men.

For indeed this was a cause of men's going unto great vice, bringing in a
twofold wickedness. For he whose practice it had been to slight his own faults,
great as they were, and to search bitterly into those of others, being slight
and of no account, was spoiling himself two ways. First, by thinking lightly of
his own faults.

Next, by incurring enmities and feuds with all men, entraining himself every day
to extreme fierceness, and want of feeling for others. Having then put away all
these things, by this his excellent legislation, he added yet another charge,
saying, Give not that which is holy unto the dogs, neither cast ye your pearls
before swine. Yet surely further on it will be said, he commanded, Which ye have
heard in the ear, that preach ye upon the housetops.

But this is in no wise contrary to the former. For neither in that place did he
simply command to tell all men, but to whom it should be spoken. To them he bade
speak with freedom.

And by dogs here he figuratively described them that are living in incurable
ungodliness, and affording no hope of change for the better. And by swine, them
that abide continually in an unchaste life, all of whom he hath pronounced
unworthy of hearing such things. Paul also, it may be observed, declared this
when he said, But a natural man receiveth not the things of the spirit, for they
are foolishness unto him.

And in many other places too he sayeth that corruption of life is the cause of
men's not receiving the more perfect doctrines. Wherefore he commands not to
open the doors to them, for indeed they become more insolent after learning. For
as to the well-disposed and intelligent things appear venerable when revealed,
so to the insensible when they are unknown rather.

Since then from their nature they are not able to learn them. Let the thing be
hidden, sayeth he, that at least for ignorance they may reverence them. For
neither doth the swine know at all what a pearl is.

Therefore since he knows not, neither let him see it, lest he trample underfoot
what he knows not. For nothing results beyond greater mischief to them that are
so disposed when they hear. For both the holy things are profaned by them, not
knowing what they are, and they are the more lifted up and armed against us.

For this is meant by, lest they trample them under their feet, and turn again,
and rend you. Nay, surely, sayeth one, they ought to be so strong as to remain
equally impregnable after men's learning them, and not to yield to other people
occasions against us. But it is not the things that yield it, but that these men
are swine.

Even as when the pearl is trampled underfoot, it is not so trampled because it
is really contemptible, but because it fell among swine. And full well, did he
say, turn again and rend you. For they feign gentleness so as to be taught.

Then, after they have learnt, quite changing from one sort to another, they
jeer, mock, and deride us as deceived persons. Therefore Paul also said to
Timothy, Of whom be thou ware also? for he hath greatly withstood our words. And
again in another place.

From such turn away. And a man that is inheritic, after the first and second
admonition, reject. It is not, you see, that those truths furnish them with
armour, but they become fools in this way of their own accord, being filled with
more willfulness.

On this account it is no small gain for them to abide in ignorance. For so they
are not such entire scorners. But if they learn, the mischief is twofold.

For neither will they themselves be at all profited thereby, but rather the more
damaged, and to thee they will cause endless difficulties. Let them hearken, who
shamelessly associate with all, and make the awe-inspiring things contemptible.
For the mysteries we too therefore celebrate with closed doors, and keep out the
uninitiated, not for any weakness of which we have convicted our rights, but
because the many are as yet imperfectly prepared for them.

For this very reason he himself also discoursed much unto the Jews in parables,
because they seeing saw not. For this Paul likewise commanded, To know how we
ought to answer every man. Ask, and it shall be given you.

Seek, and ye shall find. Knock, and it shall be opened unto you. For inasmuch as
he had enjoined things great and marvellous, and had commanded men to be
superior to all their passions, and had led them up to heaven itself, and had
enjoined them to strive after the resemblance, not of angels and archangels,
but, as far as was possible, of the very Lord of all, and had bidden his
disciples not only themselves duly to perform all this, but also to correct
others, and to distinguish between the evil and them that are not such, the dogs
and them that are not dogs, although there be much that is hidden in men, that
they might not say, These things are grievous and intolerable.

For indeed in the sequel Peter did utter some such things, saying, Who can be
saved? And again, If the case of the man be so, it is not good to marry. In
order, therefore, that they might not now likewise say so, as in the first place
even by what had gone before he had proved it all to be easy, setting down many
reasons one upon another of power to persuade men. So after all he adds also the
pinnacle of all facility, devising as no ordinary relief to our toils, the
assistance derived from persevering prayers.

Thus we are not ourselves, saith he, to strive alone, but also to invoke the
help from above, and it will surely come and be present with us, and will aid us
in our struggles, and make all easy. Therefore he both commanded us to ask, and
pledged himself to the giving. However, not simply to ask did he command us, but
with much assiduity and earnestness.

For this is the meaning of seek. For so he that seeks, putting all things out of
his mind, is taken up with that alone which is sought, and forms no idea of any
of the persons present. And this which I am saying they know, is many as have
lost either gold or servants, and are seeking diligently after them.

By seeking then, he declared this, by knocking, that we approach with
earnestness and a glowing mind. Despond not, therefore, O man, nor show less of
zeal about virtue, than they do of desire for wealth. For things of that kind
thou hast often sought and not found.

But nevertheless, though thou know this, that thou art not sure to find them,
thou puttest in motion every mode of search. But here, although having a promise
that thou wilt surely receive, thou dost not show even the smallest part of that
earnestness. And if thou dost not receive straightway, do not even thus despair.

For to this end he said knock, to signify that even if he should not straightway
open the door, we are to continue there. And if thou doubt my affirmation, at
any rate believe his example. For what man is there of you, saith he, whom if
his son ask bread, will he give him a stone? Because as among men, if thou keep
on doing so, thou art even accounted troublesome and disgusting.

So with God, when thou doest not so, then thou dost more entirely provoke him.
And if thou continue asking, though thou receive not at once, thou surely wilt
receive. For to this end was the door shut, that he may induce thee to knock.

To this end he doth not straightway assent, that thou mayest ask. Continue,
then, to do these things, and thou wilt surely receive. For that thou mightest
not say, What then if I should ask and not receive? He hath blocked up thy
approach with that similitude, again framing arguments, and by those human
things urging us to be confident on these matters, implying by them that we must
not only ask, but ask what we ought.

For which of you is there, a father, of whom if his son shall ask bread, will he
give him a stone? So that if thou receive not, thy asking a stone is the cause
of thy not receiving. For though thou be a son, this suffices not for thy
receiving, rather this very thing even hinders thy receiving, that being a son
thou askest what is not profitable. Do thou also therefore ask nothing worldly,
but all things spiritual, and thou wilt surely receive.

For so Solomon, because he asked what he ought, behold how quickly he received.
Two things now, you see, should be in him that prays, asking earnestly, and
asking what he ought. Since ye too, saith he, though ye be fathers, wait for
your sons to ask, and if they should ask of you anything inexpedient, ye refuse
the gifts, just as, if it be expedient, ye consent and bestow it.

Do thou too, considering these things, not withdraw until thou receive, until
thou have found, retire not, relax not thy diligence, until the door be opened.
For if thou approach with this mind, and say, Except I receive, I depart not,
thou wilt surely receive, provided thou ask such things, as are both suitable
for him of whom thou askest to give, and expedient for thee the petitioner. But
what are these? To seek the things spiritual, all of them, to forgive them that
have trespassed, and so to draw nigh asking forgiveness, to lift up holy hands
without wrath and doubting.

If we thus ask, we shall receive, as it is surely our asking is a mockery, and
the act of drunken rather than of sober men. What then, saith one, if I ask even
spiritual things, and do not receive? Thou didst not surely knock with
earnestness, or thou madest thyself unworthy to receive, or didst quickly leave
off. And wherefore, it may be inquired, did he not say what things we ought to
ask? Nay, verily, he hath mentioned them all in what proceeds, and hath
signified for what things we ought to draw nigh.

Say not then, I drew nigh, and did not receive. For in no case is it owing to
God that we receive not, God who loves us so much as to surpass even fathers, to
surpass them as far as goodness doth this evil nature. For if ye, being evil,
know how to give good gifts unto your children, how much more your Heavenly
Father! Now this he said, not to bring an evil name on man's nature, nor to
condemn our race as bad, but in contrast to his own goodness he calls paternal
tenderness evil, so great is the excess of his love to man.

Seeest thou an argument unspeakable, of power to arouse to good hopes even him
that hath become utterly desperate? Now here indeed he signifies his goodness by
means of our fathers, but in what proceeds by the chief among his gifts, by the
soul, by the body. In nowhere doth he set down the chief of all good things, nor
bring forward his own coming. For he who thus made speed to give up his son to
the slaughter, how shall he not freely give us all things? Because it did not
yet come to pass.

But Paul indeed sets it forth, thus saying, He that spared not his own son, how
shall he not also with him freely give us all things? But his discourse with
them is still from the things of men. After this, to indicate that we ought
neither to feel confidence in prayer while neglecting our own doings, nor when
taking pains trust only to our own endeavors, but both to seek after the help
from above and contribute with all our own part. He sets forth the one in
connection with the other.

For so after much exhortation he taught also how to pray. And when he had taught
how to pray, he proceeded again to his exhortation concerning what we are to do.
Then from that again to the necessity of praying continually, saying, Ask and
seek and knock, and thence again to the necessity of being also diligent
ourselves.

For all things, saith he, whatsoever ye would that men should do to you, do ye
also to them. Summing up all in brief, and signifying that, Virtue is
compendious, and easy, and readily known of all men. And he did not merely say,
All things whatsoever ye would, but therefore all things whatsoever ye would.

For this word therefore he did not add without purpose, but with a concealed
meaning. If ye desire, saith he, to be heard, together with what I have said, do
these things also. What then are these? Whatsoever ye would that men should do
to you.

Seeest thou how he hath hereby also signified that together with prayer we need
exact conversation? And he did not say, Whatsoever things thou wouldest to be
done unto thee of God, those do unto thy neighbour. Lest thou shouldst say, But
how is it possible? He is God, and I am man. But whatsoever thou wouldest to be
done unto thee of thy fellow-servant, these things do thou also thyself show
forth towards thy neighbour.

What is less burdensome than this? What fairer? Then the praise also before the
rewards is exceeding great. For this is the law in the prophets. Whence it is
evident that virtue is according to our nature, that we all of ourselves know
our duties, and that it is not possible for us ever to find refuge in ignorance.


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  CHAPTER 27: 23, PART 2 - MT 7:13-20: ON THE NARROW GATE
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HOMILY XXIII. PART II. ST. JOHN CHRYSOSTOM.

HOMILIES ON THE GOSPEL OF SAINT MATTHEW. HOMILY XXIII. PART II.

MATTHEW 7. XIII-XX Enter ye in at the straight gate, for wide is the gate and
broad is the way that leadeth to destruction, and many there be which go in
thereat, and straight is the gate and narrow is the way which leadeth unto life,
and few there be that find it. And yet after this he said, My yoke is easy, and
my burden is light. And in what he hath lately said also he intimated the same.

How then doth he here say it is straight and confined? In the first place, if
thou attend, even here he points to it as very light and easy and accessible.
And how, it may be said, is the narrow and confined way easy? Because it is a
way and a gate. Even as also the other, though it be wide, though spacious, is
also a way and a gate.

And of these there is nothing permanent, but all things are passing away, both
the pains and the good things of life. And not only herein is the part of virtue
easy, but also by the end again it becomes yet easier. For not the passing away
of our labors and toils, but also their issuing in a good end, for the end in
life, is enough to console those in conflict.

So that both the temporary nature of our labors and the perpetuity of our
crowns, and the fact that the labors come first and the crowns after, must prove
a very great relief in our toils. Wherefore Paul also called their affliction
light, not from the nature of the events, but because of the mind of the
combatants, and the hope of the future. For our light affliction, saith he,
worketh an eternal weight of glory, while we look not at the things which are
seen, but at the things which are not seen.

For if to sailors the waves and the seas, to soldiers their slaughters and
wounds, to husbandmen the winters and the frost, to boxers the sharp blows, be
light and tolerable things, all of them, for the hope of those rewards which are
temporary and perishing. Much more when heaven is set forth, and the unspeakable
blessings, and the eternal rewards, will no one feel any of the present
hardships. Or if any account it even thus to be toilsome, the suspicion comes of
nothing but their own remissness.

See at any rate how he on another's side also makes it easy, commanding not to
hold intercourse with the dogs, nor to give oneself over to the swine, and to
beware of the false prophets. Thus on all accounts causing men to feel as if in
real conflict. And the very fact, too, of calling it narrow, contributed very
greatly towards making it easy.

For it wrought on them to be vigilant. As Paul then, when he saith, We wrestle
not against flesh and blood, doth so not to cast down, but to rouse up the
spirits of the soldiers. Even so he also, to shake the travellers out of their
sleep, called the way rough.

And not in this way only did he work upon them to be vigilant, but also by
adding, that it contains likewise many to supplant them. In what is yet more
grievous, they do not even attack openly, but hiding themselves, for such is the
race of the false prophets. But look not to this, saith he, that it is rough and
narrow, but where it ends, nor that the opposite is wide and spacious, but where
it issues.

And all these things he saith, thoroughly to awaken our alacrity. Even as
elsewhere also, he said, violent men take it by force. For whoever is in
conflict, when he actually sees the judge of the list marveling at the
painfulness of his efforts, is the more inspirited.

Let it not then bewilder us, when many things bring up hence, to turn to our
vexation. For the way is straight, and the gate narrow, but not the city.
Therefore must one neither look for rest here, nor there expect any more ought
that is painful.

Now in saying, Few there be that find it, here again he both declares the
carelessness of the generality, and instructed his hearers not to regard the
felicities of the many, but the labors of the few. For the more part, saith he,
so far from walking this way, do not so much as make it their choice, a thing of
most extreme criminality. But we should not regard the many, nor be troubled
thereat, but emulate the few, and by all means equipping ourselves should so
walk therein.

For besides that it is straight, there are also many to overthrow us in the way
that leads thither. Wherefore he also added, Beware of false prophets, for they
will come to you in sheep's clothing, but inwardly they are ravening wolves.
Behold together with the dogs and swine another kind of ambush and conspiracy,
far more grievous than that.

For those are acknowledged and open, but these shaded over. For which cause
also, while from those he commanded to hold off, these he charged men to watch
with exact care, as though it were not possible to see them at the first
approach. Wherefore he also said, Beware, making us more exact to discern them.

Then, lest when they had heard that it was narrow and straight, that they must
walk in a way opposite to the many, and must keep themselves from swine and
dogs, and together with these from another more wicked kind, even this of
wolves. Lest, I say, they should sink down at this multitude of vexations,
having both to go away contrary to most men, and therewith again to have such
anxiety about these things. He reminded them of what took place in the days of
their fathers, by using the term false prophets.

For then also no less did such things happen. Be not now, I pray you, troubled,
so he speaks. For nothing new nor strange is to befall you.

Since for all truth the devil is always secretly substituting its appropriate
deceit. And by the figure of false prophets, here I think he shadows out not the
heretics, but them that are of a corrupt life, yet wear a mask of virtue, whom
the generality are wont to call by the name of impostors. Wherefore he also said
further, By their fruits ye shall know them.

For amongst heretics one may often find actual goodness, but among those whom I
was mentioning, by no means. What then, it may be said, if in these things too
they counterfeit? Nay, they will be easily detected. For such is the nature of
this way, in which I commanded men to walk, painful and irksome.

But the hypocrite would not choose to take pains, but to make a show only.
Wherefore also he is easily convicted. Thus, inasmuch as he had said, There be
few that find it, he clears them out again from among those who find it not, yet
being so to do.

By commanding us not to look to them that wear the masks only, but to them who
in reality pursue it. But wherefore, one may say, did he not make them manifest,
but set us on the search for them? That we might watch, and be ever prepared for
conflict, guarding against our disguised as well as against our open enemies.
Which kind indeed Paul also was intimating when he said, That by their good
words they deceive the hearts of the simple.

Let us not be troubled therefore, when we see many such even now. Nay, for this
too Christ foretold from the beginning. And see his gentleness, how he said not,
Punish them, but be not hurt by them.

Do not fall amongst them unguarded. Then that thou mightest not say, It is
impossible to distinguish that sort of men. Again he states an argument from a
human example, thus saying, Do men gather grapes of thorns, or figs of thistles?
Even so, every good tree bringeth forth good fruit, but the corrupt tree
bringeth forth evil fruit.

A good tree cannot bring forth evil fruit, neither can a corrupt tree bring
forth good fruit. Now what he saith is like this, They have nothing gentle nor
sweet. It is the sheep only, so far as the skin.

Wherefore also it is easy to discern them. And lest thou shouldest have any the
least doubt, he compares it to certain natural necessities, in matters which
admit of no result but one. In which sense Paul also said, The carnal mind is
death, for it is not subject to the law of God, neither indeed can be.

And if he states the same thing twice, it is not tautology. But lest any one
should say, Though the evil tree bear evil fruit, it bears also good, and makes
the distinction difficult, the crop being twofold. This is not so, saith he, for
it bears evil fruit only, and never can bear good, as indeed in the contrary
case also.

What then? Is there no such thing as a good man becoming wicked? And the
contrary again takes place, and life abounds with many such examples. But Christ
saith not this, that for the wicked there is no way to change, or that the good
cannot fall away, but that so long as he is living in wickedness he will not be
able to bear good fruit, for he may indeed change to virtue, being evil. But
while continuing in wickedness he will not bear good fruit.

What then? Did not David, being good, bear evil fruit? Not continuing good, but
being changed, since undoubtedly had he remained always what he was, he would
not have brought forth such fruit. For not surely while abiding in the habit of
virtue did he commit what he committed. Now by these words he was also stopping
the mouths of those who speak evil at random, and putting a bridle on the lips
of all calumniators.

I mean, whereas many suspect the good by reason of the bad, he by this saying
hath deprived them of all excuse. For thou canst not say, I am deceived and
beguiled, since I have given thee exactly this way of distinguishing them by
their works, having added the injunction to go to their actions, and not to
confound all at random. 3 Then forasmuch as he had not commanded to punish, but
only to beware of them, he at once both to comfort those whom they vex, and to
alarm and change them, set up as a bulwark against them the punishment they
should receive at his hands, saying, Every tree that bringeth not forth good
fruit is hewn down and cast into the fire.

Then to make the saying less grievous he added, Wherefore by their fruits ye
shall know them. That he might not seem to introduce the threatening as his
leading topic, but to be stirring up their mind in the way of admonition and
counsel. Here he seems to me to be hinting at the Jews also, who were exhibiting
such fruits.

Wherefore also he reminded them of the sayings of John, in the very same terms
delineating their punishment. For he too said the very same, making mention to
them of an axe, and of a tree cut down, and of unquenchable fire. And though it
appear indeed to be some single punishment, the being burnt up, yet if one
examine carefully these are two punishments.

For he that is burnt is also cast of course out of God's kingdom, and this
latter punishment is more grievous than the other. Now I know indeed that many
tremble only at hell, but I affirm the loss of that glory to be a far greater
punishment than hell. And if it be not possible to exhibit it such in words,
this is nothing marvellous.

For neither do we know the blessedness of those good things, that we should on
the other hand clearly perceive the wretchedness ensuing on being deprived of
them. Since Paul is knowing these things clearly is aware, that to fall from
Christ's glory is more grievous than all. And this we shall know at that time,
when we shall fall into the actual trial of it.

But may this never be our case, O thou only begotten son of God! Neither may we
ever have any experience of this irremediable punishment. For how great an evil
it is to fall from those good things, cannot indeed be accurately told.
Nevertheless, as I may be able, I will labour and strive by an example to make
it clear to you, though it be but in some small degree.

Let us then imagine a wondrous child, having besides his virtue the dominion of
the whole world, and in all respects so virtuous, as to be capable of bringing
all men to the yearning of a father's affection. What theft do you think the
father of this child would not gladly suffer, not to be cast out of his society?
And what evil, small or great, would he not welcome, on condition of seeing and
enjoying him? Now let us reason just so with respect to that glory also. For no
child, be he never so virtuous, is so desirable and lovely to a father, as the
having our portion in those good things, and to depart and be with Christ.

No doubt hell, and that punishment, is the thing not to be born. Yet though one
suppose ten thousand hells, he will utter nothing like what it will be to fail
of that blessed glory, to be hated of Christ, to hear I know you not, to be
accused for not feeding him when he saw him and hungered. Yea, better surely to
endure a thousand thunderbolts, than to see that face of mildness turning away
from us, and that eye of peace not enduring to look upon us.

For if he, while I was an enemy, and hating him, and turning from him, did in
such wise follow after me, is not to spare even himself, but to give himself up
unto death. When after all this I do not vouchsafe to him so much as a loaf in
his hunger, with what kind of eyes shall I ever again behold him? But mark even
here his gentleness, in that he doth not at all speak of his benefits, nor say,
Thou hast despised him that hath done thee so much good. Neither doth he say,
Me, who brought thee from that which is not into being, who breathed into thee a
soul, and said thee over all things on earth, who for thy sake made earth, and
heaven, and sea, and air, and all things that are, who had been dishonored by
thee, he accounted of less honor than the devil, and did not even so withdraw
himself, but had innumerable thoughts for thee after it all, who chose to become
a slave, who was beaten with rods and spit upon, who was slain, who died the
most shameful death, who also on high makes intercession for thee, who freely
gives thee his spirit, who vouchsafes to thee a kingdom, who makes thee such
promises, whose will it is to be unto thee head, and bridegroom, and garment,
and house, and root, and meat, and drink, and shepherd, and king, and who hath
taken thee to be brother, and heir, and joint heir with himself, who hath
brought thee out of darkness into the dominion of light.

These things I say, and more than these he might speak of, but he mentions none
of these. But what? Only the sin itself. Even here he shows his love, and
indicates the yearning which he hath toward thee, not saying, Depart into the
fire prepared for you, but prepared for the devil.

And before he tells them what wrongs they had done, and neither so doth he
endure to mention all but a few. And before these he calls the other sort, those
who have done well, to signify from this too that he is blaming them justly.
What amount of punishment done is so grievous as these words? For if any one
seeing but a man who was his benefactor and hungered, would not neglect him, or
if he should neglect him being abraded with it, would choose rather to sink into
the earth than to hear of it in the presence of two or three friends.

What will be our feelings on hearing these words in the presence of the whole
world? Such as he would not say even then, were he not earnestly accounting for
his own doings. For that not to upbraid did he bring these things forward, but
in self-defense, and for the sake of showing that not without ground nor at
random was he saying, Depart from me. This is evident from his unspeakable
benefits.

For if he had been minded to abrade, he would have brought forward all these.
But now he mentions only what treatment he had received. Let us therefore,
beloved, fear the hearing these words.

Life is not a plaything, or rather our present life is a plaything, but the
things to come are not such. Or perchance our life is not a plaything only, but
even worse than this. For it ends not in laughter, but rather brings exceeding
damage on them who are not minded to order their own ways strictly.

For what, I pray thee, is the difference between children who are playing at
building houses, and us when we are building our fine houses? What again between
them making out their dinners, and us in our delicate fare? None, but just that
we do it at the risk of being punished. And if we do not yet quite perceive the
poverty of what is going on, no wonder, for we are not yet become men. But when
we are become so, we shall know that all these things are childish.

For so those other things too, as we grow to manhood, we laugh to scorn. But
when we are children, we account them to be worth anxiety. And while we are
gathering together potsherds and mire, we think no less of ourselves than they
who are erecting their great circuits of walls.

Nevertheless they straightway perish and fall down, and not even when standing
can they be of any use to us, as indeed neither can those fine houses. For the
citizen of heaven they cannot receive, neither can he bear to abide in them, who
hath his country above. But as we throw down these with our feet, so he too
those by his high spirit.

And as we laugh at the children, weeping at that overthrow, even so these also,
when we are bewailing at all, do not laugh only, but weep also. Because both
their bowels are compassionate, and great is the mischief thence arising. Let us
therefore become men.

How long are we to crawl on the earth, priding ourselves on stones and stocks?
How long are we to play? And would we play it only? But now we even betray our
own salvation. And as children, when they neglect their learning, and practice
themselves in these things at their leisure, suffer very severe blows. Even so
we too, spending all our diligence herein, and having then our spiritual lessons
required of us in our works, and not being able to produce them, shall have to
pay the utmost penalty.

For there is none to deliver us, though he be father, brother, what you will.
But while these things shall all pass away, the torment ensuing upon them
remains immortal and unceasing. Which sort of thing indeed takes place with
respect to the children as well? Their father destroying their childish toys
altogether for their idleness, and causing them to weep incessantly.

And to convince thee that these things are such, let us bring before us wealth,
that which more than anything seems to be worthy of our pains, and let us set
against it a virtue of the soul, whichsoever thou wilt, and then shalt thou see
most clearly the vileness thereof. Let us, I say, suppose there are two men, and
I do not now speak of injuriousness, but as yet of honest wealth. And of these
two, let the one get together money, and sail on the sea, and till the land, and
find many other ways of merchandise, although I know not quite whether so doing
he can make honest gains.

Nevertheless let it be so, and let it be granted that his gains are gotten with
honesty, that he buys fields, and slaves, and all such things, and suppose no
injustice connected therewith. But let the other one, possessing as much, sell
fields, sell houses, and vessels of gold and silver, and give to the poor. Let
him supply the necessitous, heal the sick, free such as are in straits, some let
him deliver from bonds, others let him release that are in mines, these let him
bring back from the noose, those who are captives let him rescue from their
punishment.

Of whose side then would you be? And we have not as yet spoken of the future,
but as yet of what is here. Of whose part then would you be? His that is
gathering gold, or his that is doing away with calamities, with him that is
purchasing fields, or him who is making himself a harbor of refuge for the human
race. Him that is clothed with much gold, or him that is crowned with
innumerable blessings, is not the one like some angel come down from heaven for
the amendment of the rest of mankind, but the other not so much as like a man,
but like some little child that is gathering all together vainly and at random.

But if to get money honestly be thus absurd, and of extreme madness, when not
even the honesty is there, how can such a man choose but be more wretched than
any? I say, if the absurdity be so great, when hell is added thereto, and the
loss of the kingdom, how great wailings are due to him, both living and dead! Or
wilt thou that we take in hand some other part also of virtue? Let us then
introduce again another man, who is in power, commanding all, invested with
great dignity, having a gorgeous herald, and girdle, and lictors, and a large
company of attendants. Doth not this seem great, and meet to be called happy?
Well then, against this man again let us set another, him that is patient of
injuries, and meek, and lowly, and longsuffering. And let this last be
despitefully used, be beaten, and let him bear it quietly, and bless them that
are doing such things.

Now which is the one to be admired, I pray thee? He that is puffed up and
inflamed, or he that is self-subdued? Is not the one again like the powers
above, that are so free from passion? But the other like a blown bladder, or a
man who hath the dropsy, and great inflammation? The one like a spiritual
physician, the other a ridiculous child that is puffing out his cheeks? For why
dost thou pride thyself, O man? Because thou art born on high in a chariot?
Because a yoke of mules is drawing thee? But what is this? Why, this one may see
befalling mere logs of wood and stones. Is it that thou art clothed with
beautiful garments? But look at him that is clad with virtue for garments, and
thou wilt see thyself to be like withering hay. But him like a tree that bears
marvellous fruit, and affords much delight to the beholders.

For thou art bearing about food for worms and moths, who, if they should set
upon thee, will quickly strip thee bare of this adorning. For truly garments in
gold and silver are the one, the spinning of worms, the other earth and dust,
and again become earth and nothing more. But he that is clothed with virtue hath
such raiment, as not only worms can not hurt, but not even death itself.

And very naturally, for these virtues of the soul have not their origin from the
earth, but are the fruit of the spirit. Wherefore neither are they subject to
the mouths of worms. Nay, for these garments are woven in heaven.

Where is neither moth nor worm nor any other such thing. Which then is better,
tell me, to be rich or to be poor, to be in power or in dishonour, in luxury or
in hunger? It is quite clear, to be in honour and enjoyment and wealth.
Therefore, if thou wouldst have the things, and not the names, leave the earth
and what is here, and find thee a place to anchor in heaven.

For what is here is a shadow, but all things there are immovable, steadfast, and
beyond any assault. Let us therefore choose them with all diligent care, that we
may be delivered from the turmoil of the things here, and having sailed into
that calm harbour, may be found with our lading abundant, and with that
unspeakable wealth of almsgiving, unto which God grant we may all attain, by the
grace and love towards man of our Lord Jesus Christ, to whom be the glory and
the might, world without end. Amen.


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  CHAPTER 28: 24 - MT 7:21-27: ON PUTTING THESE TEACHINGS INTO PRACTICE
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HOMILY XXIV. MATTHEW VII. XXI-XXVII NOT EVERY ONE THAT SAITH UNTO ME, LORD,
LORD, SHALL ENTER INTO THE KINGDOM OF HEAVEN, BUT HE THAT DOETH THE WILL OF MY
FATHER WHICH IS IN HEAVEN.

Wherefore said he not, But he that doeth my will. Because for the time it was a
great gain for them to receive even this first, yea, it was very great,
considering their weakness. And, moreover, he intimated the one also by the
other.

And withal this may be mentioned, that in fact there is no other will of the son
besides that of the father. And here he seems to me to be censuring the Jews
chiefly, laying as they did the whole stress upon the doctrines, and taking no
care of practice. For which Paul also blames them, saying, Behold thou art
called a Jew, and restest in the law, and makest thy boast of God, and knowest
his will.

Who then are these men, you ask? Many of them that believed received gifts, such
as he that was casting out devils, and was not with him, such as Judas. For even
he too, wicked as he was, had a gift. And in the Old Testament also this may be
found, in that grace hath oftentimes wrought upon unworthy persons, that it
might do good to others.

That is, since all men were not meet for all things, but some were of a pure
life, not having so great faith, and others just the contrary. By these sayings,
while he urges the one to show forth much faith, the others too he was summoning
by this his unspeakable gift to become better men. Wherefore also with great
abundance did he bestow that grace.

For we wrought, it is said, many mighty works. But then will I profess unto
them, I knew you not. For now indeed they suppose they are my friends.

But then shall they know, that not as to friends did I give to them. And why
marvel, if he hath bestowed gifts on men that had believed on him, though
without life suitable to their faith, when even on those who have fallen from
both these he is unquestionably found working? For so Balaam was an alien both
from faith and from a truly good life, nevertheless grace wrought on him for the
service of other men. And Pharaoh too was of the same sort, yet for all that
even to him he signified the things to come.

And Nebuchadnezzar was very full of iniquity, yet to him again he revealed what
was to follow after many generations. And again to the son of this last, though
surpassing his father in iniquity, he signified the things to come, ordering a
marvelous and great dispensation. Accordingly, because then also the beginnings
of the gospel were taking place, and it was requisite that the manifestation of
its power should be abundant, many even of the unworthy used to receive gifts.

Howbeit from those miracles no gain accrued to them, rather they are the more
punished. Wherefore unto them did he utter even that fearful saying, I never
knew you, there being many for whom his hatred begins already even here, whom he
turns away from even before the judgment. Let us fear therefore, beloved, and
let us take great heed to our life, neither let us account ourselves worse off,
in that we do not work miracles now.

For that will never be any advantage to us, as neither any disadvantage in our
not working them, if we take heed to all virtue. Because for the miracles we
ourselves are debtors, but for our life and our doings we have God our debtor.
Having now, you see, finished all, having discoursed accurately of all virtue,
and pointed out the pretenders to it, of diverse kinds, both such as for display
fast, and make prayers, and such as come in the sheep's hide, and them too that
spoil it, whom he also called swine and dogs, he proceeds to signify how great
is the profit of virtue even here, and how great the mischief of wickedness by
saying, Whosoever therefore heareth these sayings of mine, and doeth them, shall
be likened unto a wise man.

And thus, what they shall suffer who do not, although they work miracles, ye
have heard. But ye should know also, what such as obey all these sayings shall
enjoy, not in the world to come only, but even here. For whosoever, saith he,
heareth these sayings of mine, and doeth them, shall be likened unto a wise man.

Seest thou who he beareth his discourse, at one time saying, Not every one that
saith unto me, Lord, Lord, and revealing himself. At another time, he that doeth
the will of my Father, and again bringing in himself as judge. For many will say
to me in that day, Lord, Lord, have we not prophesied in thy name? And I will
say, I know you not.

And here again he indicates himself to have the power over all, this being why
he said, Whosoever heareth these sayings of mine. Thus whereas all his discourse
had been touching the future, of a kingdom, and an unspeakable reward and
consolation, and the like, his will is, out of the things here also, to give
them their fruits, and to signify how great is the strength of virtue even in
the present life. What then is this her strength? To live in safety, to be
easily subdued by no terror, to stand superior to all that despitefully use us.

To this what can be equal? For this not even he that wears the diadem can
provide for himself, but that man who follows after virtue. For he alone is
possessed of it in full abundance, in the ebb and flow of the things present he
enjoys a great calm. The truly marvellous thing being this, that not in fair
weather, but when the storm is vehement, and the turmoil great, and the
temptations continual, he cannot be shaken ever so little.

For the rain descendeth, saith he, the floods came, the winds blew, and beat
upon that house, and it fell not, for it was founded upon the rock. By rain
here, and floods and winds, he is expressing metaphorically the calamities and
afflictions that befall men, such as false accusations, plots, bereavements,
deaths, loss of friends, vexations from strangers, all the ills in our life that
any one could mention. But to none of these, saith he, doth such a soul give
way.

And the cause is, it is founded on the rock. He calls the steadfastness of his
doctrine a rock, because in truth his commands are stronger than any rock,
setting one above all the waves of human affairs. For he who keeps these things
strictly will not have the advantage of men only when they are vexing him, but
even of the very devils plotting against him.

In that it is not vain boasting, so to speak, Job is our witness, who received
all the assaults of the devil, and stood unmovable. And the apostles too are our
witnesses. For that when the waves of the whole world were beating against them,
when both nations and princes, both their own people and strangers, both the
evil spirits and the devil, and every engine was set in motion, they stood
firmer than a rock, and dispersed it all.

And now what can be happier than this kind of life? For this, not wealth, not
strength of body, not glory, not power, nor ought else will be able to secure,
but only the possession of virtue. For there is not, nay, there is not another
life we may find free from all evils, but this alone. And ye are witnesses, who
know the plots in kings' courts, the turmoils and the troubles in the houses of
the rich.

But there was not among the apostles any such thing. What then? Did no such
thing befall them? Did they suffer no evil at any man's hand? Nay, the marvel is
this above all things, that they were indeed the object of many plots, and many
storms burst upon them. But their soul was not overset by them, nor thrown into
despair, but with naked bodies they wrestled, prevailed and triumphed.

Thou then, likewise, if thou be willing to perform these things exactly, shalt
laugh all ills to scorn. Yea, for if thou be but strengthened with such
philosophy as is in these admonitions, nothing shall be able to hurt thee. Since
in what is he to harm thee, who is minded to lay plots? Will he take away thy
money? Well, but before their threatening thou was commanded to despise it, and
to abstain from it so exceedingly, is not so much as even to ask any such thing
of thy lord.

But doth he cast thee into prison? Why, before thy prison thou wast enjoined so
to live, as to be crucified even to all the world. But doth he speak evil? Nay,
from this pain also Christ hath delivered thee, by promising thee without toil a
great reward for the endurance of evil, and making thee so clear from the anger
and vexation hence arising, as even to command thee to pray for them. But doth
he banish thee and involve thee in innumerable ills? Well, he is making the
crown more glorious for thee.

But doth he destroy and murder thee? Even hereby he profits thee very greatly,
procuring for thee the rewards of the martyrs, and conducting thee more quickly
into the untroubled haven, and affording thee matter for a more abundant
recompense, and contriving for thee to make a gain of the universal penalty.
Which thing indeed is most marvellous of all, that the plotters, so far from
injuring at all, do rather make the objects of their despite more approved? To
this what can be comparable? I mean, to the choice of such a mode of life as
this, and no other, is. Thus whereas he had called the way straight and narrow,
to soothe our labours on this side also, he signifies the security thereof to be
great, and great the pleasure.

Even as of the opposite course great is the unsoundness and the detriment. For
as virtue even from things here was signified by him to have her rewards, so
vice also her penalties. For what I am ever saying, that I will say now also,
that in both ways he is everywhere bringing about the salvation of his hearers
on the one hand by zeal for virtue, on the other by hatred of vice.

Thus, because there would be some to admire what he said, while they yield no
proof of it by their works, he by anticipation awakens their fears, saying,
ìThough the things spoken be good, hearing is not sufficient for security, but
there is need also of obedience in actions, and the whole lies chiefly in this.î
And here he ends his discourse, leaving the fear at its height in them. For as
with regard to virtue, not only from the things to come did he urge them,
speaking of a kingdom, and of heaven, and an unspeakable reward, and comfort,
and the unnumbered good things, but also from the things present, indicating the
firm and immovable quality of the rock, so also with respect to wickedness, not
from the expected things only doth he excite their fears, as from the tree that
is cut down, and the unquenchable fire, and the not entering into the kingdom,
and from his saying, ìI know you not,î but also from the things present, the
downfall, I mean, in what is said of the house. Wherefore also he made his
argument more expressive by trying its force in a parable.

For it was not the same thing to say, ìThe virtuous man shall be impregnable,
but the wicked easily subdued,î as to suppose a rock, and a house, and rivers,
and rain, and wind, and the like. And every one, saith he, that heareth these
sayings of mine, and doeth them not, shall be likened to a foolish man, which
built his house upon the sand. And well did he call this man foolish, for what
can be more senseless than one building a house on the sand, and while he
submits to the labour, depriving himself of the fruit and refreshment, and
instead thereof undergoing punishment? For that they too, who follow after
wickedness, do labour, is surely manifest to every one, since both the
extortioner, and the adulterer, and the false accuser, toil and weary themselves
much to bring their wickedness to effect.

But so far from reaping any profit from these their labours, they rather undergo
great loss. For Paul too intimated this when he said, ìHe that soweth to his
flesh shall of his flesh reap corruption.î To this man are they like also, who
build on the sand, is those that are given up to fornication, to wantonness, to
drunkenness, to anger, to all the other things. Such in one was Ahab, but not
Elijah.

Since when we have put virtue and vice alongside of one another, we shall know
more accurately the difference. For the one had built upon the rock, the other
on the sand. Wherefore, though he were a king, he feared and trembled at the
prophet, at him that had only his sheep-skin.

Such were the Jews, but not the apostles. And so though they were few and in
bonds, they exhibited the steadfastness of the rock, but those many as they
were, and in armour, the weakness of the sand. For so they said, ìWhat shall we
do to these men? Seest thou those in perplexity, not who are in the hands of
others and bound, but who are active in holding down and binding? And what can
be more strange than this? Hast thou hold of the other, and art yet in utter
perplexity?î Yes, and very naturally.

For inasmuch as they had built all on the sand, therefore also were they weaker
than all. For this cause also they said again, ìWhat do ye, seeking to bring
this manís blood upon us? What sayeth he? Dost thou scourge, and art thou in
fear? Entreatest thou despitefully, and art in dismay? Dost thou judge, and yet
tremble? So feeble is wickedness.î But the apostles not so, but how? We cannot
but speak the things which we have seen and heard. Seest thou a noble spirit?
Seest thou a rock laughing waves to scorn? Seest thou a house unshaken? In what
is yet more marvellous? So far from turning cowards themselves that the plots
formed against them, they even took more courage, and cast the others into
greater anxiety.

For so he that smites adamant is himself the one smitten, and he that kicks
against the pricks is himself the one pricked, the one on whom the severe wounds
fall. And he who is forming plots against the virtuous is himself the one in
jeopardy. For wickedness becomes so much the weaker the more it sets itself in
array against virtue.

And as he who wraps up fire in a garment extinguishes not the flame, but
consumes the garment, so he that is doing despite to virtuous men, and
oppressing them, and binding them, makes them more glorious, but destroys
himself. For the more ills thou sufferest, living righteously, the stronger art
thou become, since the more we honour self-restraint, the less we need anything,
and the less we need anything the stronger we grow, and the more above all. Such
a one was John, wherefore him no man pained, but he caused pain to Herod.

So he that had nothing prevailed against him that ruled. And he that wore a
diadem, and purple, and endless pomp, trembles, in fear of him that is stripped
of all, and not even when beheaded could he without fear see his head. For that
even after his death he had the terror of him in full strength.

Herewith he saith, This is John whom I slew. Now the expression, I slew, is that
of one not exulting, but soothing his own terror, and persuading his troubled
soul to call to mind that he himself slew him. So great is the force of virtue,
that even after death it is more powerful than the living.

For this same cause again, when he was living, they that possessed much wealth
came unto him and said, What shall we do? Is so much yours, and are ye minded to
learn the way of your prosperity from him that hath nothing? The rich from the
poor? The soldiers from him that hath not even a house? Such an one was Elias,
too. Wherefore also with the same freedom did he discourse to the people? For as
the former said, Ye generation of vipers, so this latter. How long wilt ye halt
upon both your hips? And the one said, Hast thou killed and inherited? The
other, it is not lawful for thee to have thy brother Philip's wife.

Seest thou the rock? Seest thou the sand? How easily it sinks down, how it
yields to calamities, how it is overthrown though it have the support of
royalty, of number, of nobility. For them that pursue it it makes more senseless
than all. And it doth not merely fall, but with great calamity.

For great indeed, he saith, was the fall of it. The risk not being of trifles,
but of the soul, of the loss of heaven, and those immortal blessings. Or rather
even before that loss, no life so wretched as he must live that follows after
this, dwelling with continual despondencies, alarms, cares, anxieties, which a
certain wise man also was intimating when he said, The wicked fleeth when no man
is pursuing.

For such men tremble at their shadows, suspect their friends, their enemies,
their servants, such as know them, such as know them not, and before their
punishment suffer extreme punishment here. And to declare all this Christ said,
And great was the fall of it, shutting up these good commandments with that
suitable ending, and persuading even by the things present the most unbelieving
to flee from vice. For although the argument from what is to come be vaster, yet
is this of more power to restrain the grosser sort, and to withdraw them from
wickedness.

Wherefore also he ended with it, that the profit thereof might make its abode in
them. Conscious therefore of all these things, both the present and the future,
let us flee from vice, let us emulate virtue, that we may not labor fruitlessly
and at random, but may both enjoy the security here and partake of the glory
there, unto which God grant we may all attain, by the grace and love towards man
of our Lord Jesus Christ, to whom be the glory and the might for ever and ever.
Amen.

End of Homily 24 End of St. John Chrysostom, Homilies 15-24, on the Gospel of
St. Matthew, the Sermon on the Mount Homilies translated by the Rev. Sir George
Prevost, M. A.


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  CHAPTER 29: 25: MT 7:28 - 8:4
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St. John Chrysostom, Archbishop of Constantinople, Homilies 25-43, on the Gospel
according to St. Matthew, the Miracles and Teachings of the Lord Jesus Christ.
This is a LibriVox recording. All LibriVox recordings are in the public domain.

For more information or to volunteer, please visit LibriVox.org. St. John
Chrysostom, Homilies 25-43, on the Gospel of St. Matthew, translated by the Rev.
Sir George Prevest, M.A. Homily 25, Matthew 7, 28-8, 4. And it came to pass,
when Jesus had ended these sayings, that people were astonished at his doctrine.
Yet was it rather natural for them to grieve at the unpleasantness of his
sayings, and to shudder at the loftiness of his injunctions. But now so great
was the power of the Teacher, that many of them were even caught thereby,
enthroned into very great admiration, and persuaded by reason of the sweetness
of his sayings, not even when he ceased to speak, to depart from him at all
afterwards.

For neither did the hearers depart, he having come down from the mountain. But
even then the whole auditory followed him, so great a love for his sayings had
he instilled into them. But they were astonished most of all at his authority.

For not with reference to another, like the prophet and Moses, did he say what
he said, but everywhere indicating himself to be the person that had the power
of deciding. For so, when setting forth his laws, he still kept adding, But I
say unto you. And in reminding them of that day, he declared himself to be the
judge, both by the punishments and by the honors.

And yet it was likely that this too would disturb them. For if, when they saw
him by his works showing forth his authority, the scribes were for stoning and
persecuting him, while there were words only to prove this, how was it other
than likely for them to be offended? And especially when at first setting out
these things were said, and before he had given proof of his own power. But,
however, they felt nothing of this.

For when the heart and mind is candid, it is easily persuaded by the words of
the truth. And this is just why one sort, even when the miracles were
proclaiming his power, were offended, while the other on hearing mere words were
persuaded and followed him. This, I would add, the evangelist too is intimating,
when he saith, great multitudes followed him, not any of the rulers, nor of the
scribes, but as many as were free from vice and had their judgment uncorrupted.

And throughout the whole gospel thou seest that such clave unto him. For both
while he spake they used to listen in silence, not making any intrusion, nor
breaking in upon the connection of his sayings, nor tempting him, and desiring
to find a handle like the Pharisees. And after his exhortation they followed him
again, marveling.

But do thou mark, I pray thee, the Lord's consideration, how he varies the mode
of profiting his hearers, after miracles entering on words, and again from the
instruction by his words passing to miracles. Thus, both before they went up
into the mountain, he healed many, preparing the way for his sayings. And after
finishing that long discourse to the people, he comes again to miracles,
confirming what had been said by what was done.

And so, because he was teaching as one having authority, lest his so teaching
should be thought boasting and arrogant, he doth the very same in his works
also, as having authority to heal. That they might no more be perplexed at
seeing him teach in this way, when he was working his miracles also in the same.
For when he was come down from the mountain, there came a leper, saying, Lord,
if thou wilt, thou canst make me clean.

Great was the understanding and the faith of him who so drew near. For he did
not interrupt the teaching, nor break through the auditory, but awaited the
proper time, and approaches him when he is come down. And not at random, but
with much earnestness, and at his knees, he besieges him, as another evangelist
saith, and with the genuine faith and right opinion about him.

For neither did he say, If thou request it of God, nor if thou pray, but if thou
wilt, thou canst make me clean. Nor did he say, Lord cleanse me, but leaves all
to him, and makes his recovery depend on him, and testifies that all authority
is his. What then, saith one, if the leper's opinion was mistaken? It were meet
to do away with it, and to reprove, and set it right.

Did he then so do? By no means, but quite on the contrary, he establishes and
confirms what had been said. For this cause, you see, neither did he say, Be
thou cleansed, but I will, be thou clean. That the doctrine might no longer be a
thing of the other's surmising, but of his own approval.

But the apostles not so, rather in what way? The whole people being in
amazement, they said, Why give he to us, as though by our own power or authority
we had made him to walk? But the Lord, though he speak oftentimes many things
modestly, and beneath his own glory, would saith he here, to establish the
doctrine of them that were amazed at him for his authority. I will, be thou
clean. Although in the many and great signs which he wrought, he nowhere appears
to have uttered this word.

Here, however, to confirm the surmise both of all the people, and of the leper
touching his authority, he purposely added, I will. And it was not that he said
this, but did it not, but the work also followed immediately. Whereas, if he had
not spoken well, but the saying had been a blasphemy, the work ought to have
been interrupted.

But now nature herself gave way at his command, and that speedily, as was meet,
even more speedily than the evangelist hath said, for the word immediately falls
far short of the quickness that there was in the work. But he did not merely
say, I will, be thou clean, but he also put forth his hand and touched him, a
thing especially worthy of inquiry. For wherefore, when cleansing him by will
and word, did he add also the touch of his hand? It seems to me, for no other
end, but that he might signify by this also, that he is not subject to the law,
but is set over it, and that to the clean henceforth nothing is unclean.

For this cause we see, Elisha did not so much see Naaman, but though he
perceived that he was offended at his not coming out and touching him, observing
the strictness of the law, he abides at home, and sends him to Jordan to wash.
Whereas the Lord, to signify that he heals not as a servant, but as absolute
master, doth also touch. For his hand became not unclean from the leprosy, but
the leprous body was rendered clean by his holy hand.

Because, as we know, he came not to heal bodies only, but also to lead the soul
unto self-command. As therefore he from that time forward no more forbade to eat
with unwashen hands, introducing that excellent law, which relates to the
indifference of meats. Just so in this case also, to instruct us for the future,
that the soul must be our care.

That leaving the outward purifications, we must wipe that clean, and dread the
leprosy thereof alone, which is sin. For to be a leper is no hindrance to
virtue. He himself first touches the leper, and no man finds fault.

For the tribunal was not corrupt, neither were the spectators under the power of
envy. Therefore, so far from blaming, they were on the contrary astonished at
the miracle, and yielded thereto. And both for what he said, and for what he
did, they adored his uncontrollable power.

Having therefore healed his body, he bids him, Tell no man, but show himself to
the priest, and offer the gift that Moses commanded, for a testimony unto them.
Now some say, that for this intent he bid him tell no man, that they might
practice no craft about the discerning of his cure, a very foolish suspicion on
their part. For he did not so cleanse as to leave the cleansing questionable.

But he bids him tell no man, teaching us to avoid boasting and vainglory. And
yet he well knew that the other would not obey, but would proclaim his
benefactor. Nevertheless, he doth his own part.

How then elsewhere doth he bid them tell of it, one may ask. Not as jostling
with or opposing himself, but as teaching men to be grateful. For neither in
that place did he give command to proclaim himself, but to give glory to God.

By this leper training us to be clear of pride and vainglory, by the other to be
thankful and grateful, and instructing on every occasion to offer to the Lord
the praise of all things that befall us. That is, because men for the most part
remember God in sickness, but grow slacker after recovery. He bids them
continually both in sickness and in health to give heed to the Lord in these
words, give glory to God.

But wherefore did he command him also to show himself to the priest, and to
offer a gift, to fulfill the law here again? For neither did he in every
instance set it aside, nor in every instance keep it. But sometimes he did the
one, sometimes the other. By the one making way for the high rule of life that
was to come, by the other checking for a while the insolent speech of the Jews
and condescending to their infirmity.

And why marvel, if just at the beginning he himself did this, when even the very
apostles, after they were commanded to depart unto the Gentiles, after the doors
were opened for their teaching throughout the world, and the law shut up, and
the commandments made new, and all the ancient things had ceased, are found
sometimes observing the law, sometimes neglecting it. But what, it may be said,
doth this saying, show thyself to the priest, contribute to the keeping of the
law? No little. Because it was an ancient law, that the leper when cleansed
should not entrust to himself the judgment of his cleansing, but should show
himself to the priest, and present the demonstration thereof to his eyes, and by
that sentence be numbered amongst the clean.

For if the priest said not, The leper is cleansed, he remained still with the
unclean without the camp. Wherefore he saith, Show thyself to the priest, and
offer the gift that Moses commanded. He said not, which I command, but for a
time remits him to the law, by every means stopping their mouths.

Thus, lest they should say, he had seized upon the priest's honor, though he
performed the work himself. Yet the approving it he entrusted to them, and made
them sit as judges of his own miracles. Why, I am so far, he saith, from
striving either with Moses or with the priest, that I guide the objects of my
favor to submit themselves unto them.

But what is for a testimony unto them? For reproof, for demonstration, for
accusation, if they be unthankful. For since they said, as a deceiver and
imposter we persecute him, as an adversary of God, and a transgressor of the
law. Thou shalt bear me witness, saith he, at that time, that I am not a
transgressor of the law.

Nay, for having healed thee, I remit thee to the law, and to the approval of the
priest, which was the act of one honoring the law, and admiring Moses, and not
setting himself in opposition to the ancient doctrines. And if they were not, in
fact, to be the better, hereby most of all one may perceive his respect for the
law, that although he foreknew they would reap no benefit, he fulfilled all his
part. For this very thing he did indeed foreknow, and foretold it, not saying,
for their correction, neither for their instruction, but for a testimony unto
them, that is, for accusation, and for reproof, and for a witness that all hath
been done on my part.

And though I foreknew they would continue incorrigible, not even so did I omit
what ought to be done. Only they continued keeping up to the end their own
wickedness. This we may observe, he saith elsewhere also.

This gospel shall be preached in all the world for a testimony to all the
nations, and then shall the end come. To the nations, to them that obey not, to
them that believe not, thus lest any one should say, and wherefore preach to
all, if all are not to believe. It is that I may be found to have done all my
own part, and that no man may hereafter be able to find fault, as though he had
not heard.

For the very preaching shall bear witness against them, and they will not be
able hereafter to say, We heard not. For the word of godliness hath gone out
unto the ends of the world. Therefore, bearing these things in mind, let us also
fulfill all our duties to our neighbor, and to God let us give thanks
continually.

For it is too monstrous, enjoying as we do his bounty indeed every day, not so
much as in word to acknowledge the favor. In this, though the acknowledgment
again yield all its profit to us. Since he needs not, be sure, anything of ours,
but we stand in need of all things from him.

Thus thanksgiving itself adds nothing to him, but causes us to be nearer to him.
For if men's bounties, when we call them to memory, do the more warm us with
their proper love-charm, much more when we are continually bringing to mind the
noble acts of our Lord towards us, shall we be more diligent in regard of his
commandments. For this cause Paul also said, Be ye thankful.

For the best preservative of any benefit is the remembrance of the benefit, and
a continual thanksgiving. For this cause even the awesome mysteries, so full of
that great salvation, which are celebrated at every communion, are called a
sacrifice of thanksgiving, because they are the commemoration of many benefits,
and they signify the very sum of God's care for us, and by all means they work
upon us to be thankful. For if his being born of a virgin was a great miracle,
and the evangelist said in amaze, Now all this was done, his being also slain,
what place shall we find for that? Tell me.

I mean, if to be born is called all this, to be crucified, and to pour forth his
blood, and to give himself to us for a spiritual feast and banquet, what can
that be called? Let us therefore give him thanks continually, and let this
precede both our words and our works. But let us be thankful not for our own
blessings alone, but also for those of others. For in this way we shall be able
both to destroy our envy, and to rivet our charity, and make it more genuine.

Since it will not even be possible for thee to go on envying them, in behalf of
whom thou givest thanks to the Lord. Wherefore, as you know, the priest also
enjoins to give thanks for the world, for the former things, for the things that
are now, for what hath been done to us before, for what shall befall us
hereafter, when that sacrifice is set forth. For this is the thing both to free
us from earth, and to remove us into heaven, and to make us angels instead of
men.

Because they too form a choir, and give thanks to God for his good things
bestowed on us, saying, Glory to God in the highest, and on earth peace, good
will towards men. And what is this to us, that are not upon earth nor are men?
Nay, it is very much to us, for we have been taught so to love our fellow
servants, as even to account their blessings ours. Wherefore Paul also,
everywhere in his epistles, give thanks for God's gracious acts to the world.

Let us too therefore continually give thanks, for our own blessings, and for
those of others, alike for the small and for the great. For though the gift be
small, it is made great by being God's gift. Or rather, there is nothing small
that cometh from him, not only because it is bestowed by him, but also in its
very nature.

And to pass over all the rest, which exceed the sand in multitude, what is equal
to the dispensation that hath taken place for our sake. In that what was more
precious to him than all, even his only begotten son, him he gave for us his
enemies, and not only gave, but after giving, did even set him before us as
food, himself doing all things that were for our good, both in giving him, and
in making us thankful for all this. For because man is for the most part
unthankful, he doth himself everywhere take in hand and bring about what is for
our good.

And what he did with respect to the Jews, by places and times and feasts,
reminding them of his benefits, that he did in this case also, by the manner of
the sacrifice, bringing us to a perpetual remembrance of his bounty in these
things. No one hath so laboured that we should be approved, and great, and in
all things right-minded, as the God who made us. Wherefore, both against our
will he befriends us often, and without our knowledge oftener than not.

And if thou marvel at what I have said, I point to this as having occurred not
to any ordinary person, but to the blessed Paul. For even that blessed man, when
in much danger and affliction, often besought God that the temptations might
depart from him, nevertheless God regarded not his request, but his profit. And
to signify this he said, My grace is sufficient for thee, for my strength is
made perfect in weakness.

So that before he hath told him the reason, he benefits him against his will,
and without his knowing it. Now what great thing doth he ask, in requiring us to
be thankful in return for such tender care? Let us then obey, and everywhere
keep up this. Since neither were the Jews by anything ruined so much as by being
unthankful.

Those many stripes, one after another, were brought upon them by nothing else
than this. Or rather, even before those stripes, this had ruined and corrupted
their soul. For the hope of the unthankful, saith one, is like the winter's hoar
frost.

It benumbs and deadens the soul, as that doth our bodies. And this springs from
pride, and from thinking oneself worthy of something. But the contrite will
acknowledge grounds of thanksgiving to God, not for good things only, but also
for what seems to be adverse, and how muchsoever he may suffer, will count none
of his sufferings undeserved.

Let us then also, the more we advance in virtue, so much the more make ourselves
contrite. For indeed this, more than anything else, is virtue. Because as the
sharper our sight is, the more thoroughly do we learn how distant we are from
the sky.

So the more we advance in virtue, so much the more are we instructed in the
difference between God and us. And this is no small part of true wisdom, to be
able to perceive our own desert. For he best knows himself, who accounts himself
to be nothing.

Thus we see that both David and Abraham, when they were come up to the highest
pitch of virtue, then best fulfilled this. And would call themselves, the one
earth and ashes, the other a worm. And all the scenes too, like these,
acknowledge their own wretchedness.

So that he surely who is lifted up in boasting, is the very person to be most
ignorant of himself. Wherefore also in our common practice we are wont to say of
the proud, he knows not himself, he is ignorant of himself. And he that knows
not himself, whom will he know? For as he that knows himself, will know all
things.

So he who knows not this, neither will he know the rest. Such in one was he that
saith, I will exalt my throne above the heavens, and did not account himself to
be worthy so much as of the title of the apostles, after so many and so great
deeds of goodness. Him therefore let us emulate and follow.

And we shall follow him, if we rid ourselves of earth, and of things on earth.
For nothing makes a man to be so ignorant of himself, as the being riveted to
worldly concerns. Nor does anything again so much cause men to be riveted to
worldly concerns, as ignorance of oneself.

For these things depend upon each other. I mean, that as he that is fond of
outward glory, and highly esteems the things present, if he strive for ever, is
not permitted to understand himself. So he that overlooks these things, will
easily know himself.

And having come to the knowledge of himself, he will proceed in order to all the
other parts of virtue. In order, therefore, that we may learn this good
knowledge, let us, disengaged from all the perishable things that kindle in us a
great flame, and made aware of their vileness, show forth all lowliness of mind
and self-restraint, that we may attain unto blessings, both present and future,
by the grace and love towards men of our Lord Jesus Christ, with whom be glory,
might, and honor, to the Father, together with the Holy and Good Spirit, now and
ever and world without end. Amen.

End of Homily 25


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  CHAPTER 30: 26: MT 8:5 - 13
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HOMILY XXVI. MATTHEW VIII. V-XIII.

And when he was entered into Capernaum, there came unto him a centurion,
beseeching him and saying, Lord, my servant lieth at home, sick of the palsy,
grievously tormented. The leper came unto him when he was come down from the
mountain, but this centurion, when he was entered into Capernaum, wherefore then
did neither the one nor the other go up into the mountain, not out of
remissness, for indeed the faith of them both was fervent, but in order not to
interrupt his teaching. But having come unto him, he saith, My servant lieth at
home, sick of the palsy, grievously tormented.

Now some say, that by way of excuse he mentioned also the cause, why he had not
brought him. For neither was it possible, saith he, paralysed as he was, and
tormented, and at his last gasp, to lift and convey him. For that he was at the
point of expiring, Luke saith, he was even ready to die.

But I say, this is a sign of his having great faith, even much greater than
theirs who let one down through the roof. For because he knew for certain that
even a mere command was enough for the raising up of the patient, he thought it
superfluous to bring him. What then doth Jesus? What he had in no case done
before, here he doeth.

For whereas on every occasion he was used to follow the wish of his supplicants,
here he rather springs toward it, and offers not only to heal him, but also to
come to the house. In this he doeth, that we might learn the virtue of the
centurion. For if he had not made this offer, but had said, Go thy way, let thy
servant be healed, we should have known none of these things.

This, at least, he did in an opposite way in the case also of the Phoenician
woman. For here, when not summoned to the house, of his own accord he saith he
will come, that thou mightest learn the centurion's faith and great humility.
But in the case of the Phoenician woman he both refuses the grant, and drives
her, persevering therein, to great perplexity.

For being a wise physician and full of resources, he knows how to bring about
contraries the one by the other. And as here by his freely offered coming, so
there by his peremptory putting off in denial, he unfolds the woman's faith. So
likewise he doeth in Abraham's case, saying, I will by no means hide from
Abraham my servant, to make thee know that man's kindly affection and his care
for Sodom.

And in the instance of Lot, they that were sent refused to enter into his house,
to make thee know the greatness of that righteous man's hospitality. What then
saith the centurion? I am not worthy that thou shouldest come under my roof. Let
us hearken, as many as are to receive Christ.

For it is possible to receive him even now. Let us hearken, and emulate, and
receive him with his great zeal. For, indeed, when thou receivest a poor man who
was hungry and naked, thou hast received and cherished him.

But say in a word only, and my servant shall be healed. See this man also, how,
like the leper, he hath the right opinion touching him. For neither did this one
say, Entreat, nor did he say, Pray and beseech, but command only.

And then from fear lest out of modesty he refuse, he saith, For I also am a man
under authority, having under me soldiers. And I say to this man, Go, and he
goeth. And to another, come, and he cometh.

And to my servant, do this, and he doeth it. What of that, saith one, if the
centurion did suspect it to be so? For the question is, whether Christ affirmed
and ratified as much. Thou speakest well and very sensibly.

Let us then look to this very thing, and we shall find what happened in the case
of the leper, the same happening here likewise. For even as the leper said, If
thou wilt, and not from the leper only are we positive about his authority, but
also from the voice of Christ, in that, so far from putting an end to the
suspicion, he did even confirm it more, by adding what were else superfluous to
say, in the phrase, I will be thou cleansed, in order to establish that man's
doctrine. So here, too, it is right to see whether any such thing occurred.

In fact, we shall find the same thing again taking place. For when the centurion
had spoken such words, and had testified his so great prerogative, so far from
blaming, he did even approve it, and did somewhat more than approve it. For
neither had the evangelist said, that he praised the saying only, but declaring
a certain earnestness in his praise, that he even marveled, and neither did he
simply marvel, but in the presence also of the whole people, and set him as an
example to the rest, that they should emulate him.

Seest thou how each of them that bore witness of his authority is marveled at?
And the multitudes were astonished at his doctrine, because he taught as one
having authority. And so far from blaming them, he both took them with him when
he came down, and by his words of cleansing to the leper confirmed their
judgment. Again that leper said, If thou wilt, thou canst make me clean.

And so far from rebuking, he on the contrary cleansed him by such treatment as
he had said. Again this centurion saith, Speak the word only, and my servant
shall be healed. And marveling at him, he said, I have not found so great faith,
no, not in Israel.

Now to convince thee of this by the opposite also. Martha having said nothing of
this sort, but on the contrary, Whatsoever thou wilt ask of God, he will give
thee. So far from being praised, although an acquaintance and dear to him, and
one of them that had shown great zeal toward him, she was rather rebuked and
corrected by him, is not having spoken well.

And then he said to her, Said I not unto thee, that if thou wouldst believe,
thou shouldst see the glory of God? Blaming her, as though she did not even yet
believe. And again, because she had said, Whatsoever thou wilt ask of God, he
will give thee. To lead her away from such a surmise, and to teach her that he
needs not to receive from another, but is himself the fountain of all good
things, he saith, I am the resurrection and the life.

That is to say, I wait not to receive active power, but work all of myself.
Wherefore at the centurion he both marvels, and prefers him to all the people,
and honors him with the gift of the kingdom, and provokes the rest to the same
zeal. And to show thee that for this end he speaks so, namely, for the
instructing of the rest to believe in like manner, listen to the exactness of
the evangelist, how he hath intimated it.

For Jesus, saith he, turned him about, and said to them that followed him, I
have not found so great faith, no, not in Israel. It follows that to have high
imaginations concerning him, this especially is of faith, and tends to procure
the kingdom and his other blessings. For neither did his praise reach to words
only, but he both restored the sick man whole in recompense of his faith, and
weaves for him a glorious crown, and promises great gifts, saying on this wise,
Many shall come from the east and west, and shall sit down at the bosoms of
Abraham and Isaac and Jacob.

But the children of the kingdom shall be cast out. Thus, since he had shown many
miracles, he proceeds to talk with them more unreservedly. Then that no one
might suppose his words to come a flattery, but that all might be aware that
such was the mind of the centurion, he saith, Go thy way, as thou hast believed,
so be it done unto thee.

In straight way the work followed, bearing witness to his character. For the
question is, whether each of them has set before us the zealousness of the man,
and his having had the right opinion concerning Christ. But it is likely, that
after sending his friends, he himself also came and said these things.

And if Luke did not speak of the one, no more did Matthew of the other. And this
is not the part of men disagreeing amongst themselves, but rather of those that
are filling up the things omitted by one another. But see by another thing also
how Luke hath proclaimed his faith, saying that his servant was ready to die.

Nevertheless, not even this cast him into despondency, neither did it cause him
to give up, but even so he trusted that he should prevail. And if Matthew
affirmed Christ to have said, I have not found so great faith, no, not in
Israel, and hereby to show clearly that he was not an Israelite, while Luke
saith, He built our synagogue, neither is this a contradiction. For it was
possible for one, even though not a Jew, both to build the synagogue and to love
the nation.

But do not thou, I pray thee, merely inquire what was said by him, but add
thereto his rank also, and then thou wilt see the man's excellency. Because in
truth great is the pride of them that are in places of command, and not even in
afflictions do they take lower ground. He, for example, who is set down in John,
is for dragging him unto his house, and saith, Come down, for my child is ready
to die.

But not so this man, rather he is far superior both to him and to those who let
down the bed through the roof. For he seeks not for his bodily presence, neither
did he bring the sick man near the physician, a thing which implied no mean
imaginations concerning him, but rather a suspicion of his divine dignity. And
he saith, Speak the word only.

And at the beginning he saith not even, Speak the word, but only describe his
affliction. For neither did he, of great humility, expect that Christ would
straightway consent and inquire for his house. Therefore when he heard him say,
I will come and heal him, then, not before he saith, Speak the word, nor yet did
the suffering confound him, but still under calamity he reasons coolly, not
looking so much to the health of the servant as to the avoiding all appearance
of doing anything irreverent.

And yet it was not he that pressed it, but Christ that offered it. Nevertheless
even so he feared, lest perchance he should be thought to be going beyond his
own deservings, and to be drawing upon himself a thing above his strength. Seest
thou his wisdom? Mark the folly of the Jews in saying, He was worthy for whom he
should do the favor.

For when they should have taken refuge in the love of Jesus towards men, they
rather alleged this man's worthiness. And know not so much as on what ground to
allege it. But not so he, but he affirmed himself even in the utmost degree
unworthy, not only of the benefit, but even of receiving the Lord in his house.

Wherefore even when he said, My servant lieth sick, he did not add, Speak, for
fear lest he should be unworthy to obtain the gift, but he merely made known his
affliction. And when he saw Christ zealous in his turn, not even so did he
spring forward, but still continues to keep to the end his own proper measure.
And if anyone should say, Wherefore did not Christ honor him in return? We would
say this, that he did make return to him in honor, and that exceedingly.

First, by bringing out his mind, which thing chiefly appeared by his not coming
to his house. And in the second place, by introducing him into his kingdom, and
preferring him to the whole Jewish nation. For because he made himself out
unworthy even to receive Christ into his house, he became worthy both of a
kingdom, and of attaining unto those good things which Abraham enjoyed.

But wherefore, one may say, was not the leper commended, who showed four things
greater than these? For he did not so much as say, Speak the word, but what was
far more, be willing only, which is what the prophet saith concerning the
father. He hath done whatsoever he pleased. But he also was commended.

For when he said, Offer the gift that Moses commanded, for a testimony unto
them, he means nothing else but, Thou shalt be an accuser of them, in that thou
didst believe. And besides, it was not the same for one that was a Jew to
believe, and for one from without that nation. For that the centurion was not a
Jew was evident, both from his being a centurion, and from its being said, I
have not found so great faith, no, not in Israel.

And it was a very great thing for a man who was out of the list of the Jewish
people to admit so great a thought. For he did no less than imagine to himself,
as it seems to me, the armies in heaven, or that the diseases and death and
everything else were so subject to him, as his soldiers to himself. Wherefore he
said likewise, For I also am a man set under authority, that is, thou art God,
and I man.

I under authority, but thou not under authority. If I therefore, being a man and
under authority, can do so much, far more he, both is God and is not under
authority. Thus with the strongest expression he desires to convince him that he
sayeth this, is one giving not a similar example, but one far exceeding.

For if I, said he, being equal in honour to them whom I command, and under
authority, yet by reason of the trifling superiority of my rank, am able to do
such great things, and no man contradicts me, but what I command, that is done,
though the injunctions be various. For I say to this man go, and he goeth, and
to another come, and he cometh. Much more wilt thou thyself be able.

And some actually read the place in this way. For if I, being a man, and having
inserted a stop, they add, having soldiers under authority under me. But mark
thou, I pray thee, how he signified that Christ is able both to overcome even
death as a slave, and to command it as its master.

For in saying come, and he cometh, and go, and he goeth, he expresses this, if
thou shouldst command his end not to come upon him, it will not come. Seest thou
how believing he was? For that which was afterwards to be manifest to all, here
is one who already hath made it evident, that he hath power both of death and of
life, and leadeth down to the gates of hell, and bringeth up again. Nor is he
speaking of soldiers only, but also of slaves, which related to a more entire
obedience.

But nevertheless, though having such great faith, he still accounted himself to
be unworthy. Christ, however, signifying that he was worthy to have him enter
into his house, did much greater things, marveling at him, and proclaiming him,
and giving more than he had asked. For he came indeed seeking for his servant
health of body, but went away, having received a kingdom.

Seest thou how the saying had been already fulfilled, Seek ye the kingdom of
heaven, and all these things shall be added unto you. For because he evinced
great faith and lowliness of mind, he both gave him heaven, and added unto him
health. And not by this alone did he honor him, but also by signifying upon
those casting out he is brought in.

For now from this time forth he proceeds to make known to all, that salvation is
by faith, not by works of the law. And this is why not to Jews only, but to
Gentiles also, the gift so given shall be proffered, and to the latter rather
than to the former. For think not, saith he, by any means, that so it hath come
to pass in regard of this man alone, nay, so it shall be in regard of the whole
world.

And this he said, prophesying of the Gentiles, and suggesting to them good
hopes. For in fact there were some following him from Galilee of the Gentiles.
And this he said on the one hand, not letting the Gentiles despair, on the
other, putting down the proud spirits of the Jews.

But that his saying might not affront the hearers, nor afford them any handle.
He neither brings forward prominently what he hath to say of the Gentiles, but
upon occasion taken from the centurion. Nor doth he use nakedly the term
Gentiles, not saying many of the Gentiles, but many from east and west, which
was the language of one pointing out the Gentiles, but did not so much affront
the hearers, because his meaning was under a shadow.

Neither in this way only doth he soften the apparent novelty of his doctrine,
but also by speaking of Abraham's bosom instead of the kingdom. For neither was
that term familiar to them. Moreover, the introduction of Abraham would be a
sharper sting to them.

Wherefore John also spake nothing at first concerning hell, but what was most
apt to grieve them. He saith, Think not to say, We are children of Abraham. He
is providing for another point also, not to seem in any sense opposed to the
ancient polity.

For he that admires the patriarchs and speaks of their bosom as an inheritance
of blessings, doth much more than sufficiently remove also this suspicion. Let
no man therefore suppose that the threat is one only. For both the punishment of
the one and the joy of the other is double.

Of the one, not only that they fell away, but that they fell away from their
own. Of the other, not only that they attained, but that they attained what they
had no expectation of. And there is a third together with these, that the one
received what pertained to the other.

And he calls them children of the kingdom, for whom the kingdom had been
prepared, which also more than all was apt to gall them. And that having pointed
to them as being in their bosom by his offer and promise, after all he puts them
out. Then, because what he had said was mere affirmation, he confirms it by the
miracle.

As indeed he shows the miracles in their turn, by the subsequent accomplishment
of the prediction. He accordingly, who disbelieves the health which the servant
then received, let him from the prophecy, which hath this day come to pass,
believe that other also. For so that prophecy again, even before the event, was
made manifest to all by the sign which then took place.

To this end you see, having first uttered that prediction, then and not before
he raised up the sick of the palsy, that he might make the future credible by
the present, and the last by the greater. Since for virtuous men to enjoy his
good things, for the contrary sort to undergo his penalties, were nothing
improbable but a reasonable event, and according to the tenor of laws. But to
raise up the feeble and to raise the dead, was something beyond nature.

But nevertheless, unto this great and marvellous work the centurion too
contributed no little, which thing we see Christ also declared, saying, Go thy
way, and as thou hast believed, so be it done unto thee. Seest thou how the
health of the servant proclaimed aloud, both Christ's power and the faith of the
centurion, and also became a pledge of the future? Or rather, it was all a
proclamation of Christ's power. For not only did he quite heal the servant's
body, but the soul also of the centurion he did himself bring over unto the
faith by his miracles.

And do thou look not to this only, that the one believed, and the other was
healed? But marvel how quickly also. For this too the evangelist declared,
saying, And his servant was healed in the self's same hour. Even as of the he
said, he was straightway cleansed.

For not by healing, but by doing so both in a wonderful manner and in a moment
of time, did he display his power. Neither in this way only doth he profit us,
but also by his constant practice, in the manifestation of his miracles, of
opening incidentally his discourses about his kingdom, and of drawing all men
towards it. For those even whom he was threatening to cast out, he threatened
not in order to cast them out, but in order that through such fear he might draw
them into it by his words.

For if not even hereby they were profited, theirs is the whole blame, as also of
all who are in the like distemper. For not at all among Jews only may one see
this taking place, but also among them that have believed. For Judas too was a
child of the kingdom, and it was said to him with the disciples, Ye shall sit on
twelve thrones.

Yet he became a child of hell. Whereas the Ethiopian, barbarian as he was, and
of them from the east and west, shall enjoy the crowns with Abraham and Isaac
and Jacob. This takes place among us also now.

For many saith he, that our first shall be last, and the last first. In this he
saith, that neither the one may grow languid, is unable to return, nor the
others be confident, is standing fast. This John also declared before from the
beginning, when he said, God is able of these stones to raise up children unto
Abraham.

Thus, since it was so to come to pass, it is proclaimed long before, that no one
may be confounded at the strangeness of the event. But he indeed speaks of it as
a possible thing. For he was first.

Christ, on the other hand, is what will surely be, affording the proof of it
from his works. Let us not then be confident who stand, but let us say to
ourselves, Let him that thinketh he standeth, take heed lest he fall. Neither
let us who are fallen despair, but let us say to ourselves, He that falleth,
doth he not arise? For many even who have mounted to the very summit of heaven,
and have shown forth all austerity, and had made their abode in the deserts, nor
saw any woman so much as in a dream, having become a little remiss, have been
tripped up, and have come under the very gulf of wickedness.

While others again from thence have gone up to heaven, and from the stage and
orchestra have passed over unto the discipline of angels, and have displayed so
great virtue, as to drive away devils, and to work many other such miracles. And
of these examples both the Scriptures are full, and our life is also full. Even
whoremongers and effeminate persons stop the mouths of the Manichaeans, who say
that wickedness is immovable, enrolling themselves on the devil's side, and
weakening the hands of them that would wish to be earnest, and overturning all
our life.

For they who inculcate these things not only injure men as to the future, but
here also turn all things upside down, for their own part at least. Because when
will any regard virtue, from among those that are living in wickedness, so long
as he accounts his return that way, and his change for the better, a thing
impossible? For if now, when both laws exist, and penalties are threatened, and
there is common opinion to recall the ordinary sort, and hell is looked for, and
a kingdom promised, and wrong things reproached, and the good praised, hardly do
any choose the labours that are to be undergone for virtue's sake. Shouldst thou
take away all these things, what is there to hinder ruin and corruption
universal? Knowing, therefore, the devil's craft, and that as well the lawgivers
of the Gentiles as the oracles of God, and the reasonings of nature, and the
common opinion of all men, yea, barbarians, and Scythians, and Thracians, and
generally all, are directly opposed both to these, and to such as strive to
enact the doctrines of fate.

Let us be sober, beloved, in bidding farewell to all those, let us travel along
the narrow way, being both confident and in fear, in fear because of the
precipices on either side, confident because of Jesus our guide. Let us travel
on, sober and wakeful, for though but for a little while one slumber, he is
swept away quickly. For we are not more perfect than David, who by a little
carelessness was hurled into the very gulf of sin.

Yet he rose again quickly. Look not, then, to his having sinned only, but also
to his having washed away his sin. For to this end he wrote that history, not
that thou shouldst behold him fallen, but admire him risen, to teach thee, when
thou art fallen, how thou shouldst arise.

Thus, as physicians choose out of the most grievous diseases, and write them in
their books, and teach their method of cure in similar cases, if so be men
having practiced on the greater, may easily master the less. Even so God
likewise hath brought forward the greatest of sins, that they also who offend in
small things, may find the cure of these easy, by means of the other. Since if
those admitted of healing, much more the less.

Let us look, then, to the manner both of the sickness, and of the speedy
recovery of that blessed man. What then was the manner of his sickness? He
committed adultery and murder. For I shrink not from proclaiming these things
with a loud voice.

Since if the Holy Ghost thought it no shame to record all this history, much
less ought we to draw any shade over it. Wherefore I not only proclaim it, but I
add another circumstance also. For, in fact, whosoever hide these things, they
most of all men throw his virtue into the shade.

And as they that say nothing of the battle with Goliath deprive him of no small
crowns, so also they that hurry by this history. Doth not my saying seem a
paradox? Nay, wait a little, and then ye shall know that with reason have we
said this. For to this end do I magnify the sin, and make my statement stranger,
that I may the more abundantly provide the medicines.

What is it then which I add? The man's virtue, which makes the fault also
greater. For all things are not judged alike in all men. For mighty men, it is
said, shall be mightily tormented.

And he that knew his Lord's will, and doeth it not, shall be beaten with many
stripes. So that more knowledge is a ground of more punishment. For this same
reason the priest, if he commits the same sin as those under government, shall
not have the same to endure, but things far more grievous.

Perhaps, seeing the charge against him amplified, he tremble in fear, and marvel
at me, as though I were going down a precipice. But I am so confident on that
righteous man's behalf, that I will proceed even farther. For the more I
aggravate the charge, so much the more shall I be able to show forth the praise
of David.

And what more than this, ye will say, can be uttered? Abundantly more. For as in
the case of Cain, what was done was not a murder only, but worse than even many
murders. For it was not a stranger, but a brother whom he slew, and a brother
who had not done but suffered wrong, not after many murderers, but having first
originated the horrid crime.

So here, too, that which was perpetrated was not murder only. For it was no
ordinary man that did it, but a prophet. And he slays not him that had done
wrong, but him that had suffered wrong.

For, indeed, he had been mortally wronged by the forcing away his wife.
Nevertheless, after that he added this also. Perceive ye, how I have not spared
that righteous one, how without any the least reserve I have mentioned his
offences, but yet so confident am I concerning his defence, that after so great
load as this of his sin, I would there were present both the Manichaeans who
most deride all this, and they that are diseased in the Martian way, that I
might fully stop their mouths.

For they indeed say he committed murder and adultery. But I say not this only,
but have also proved the murder to be twofold, first from him who suffered the
wrong, then from the quality of the person who offended. For it is not the same
thing, for one to whom the Spirit was vouchsafed, and on whom so great benefits
had been conferred, and who had been admitted to such freedom of speech and at
such a time of life, to venture on crimes of that sort, as without all these to
commit this selfsame thing.

Nevertheless, even in this respect, is that illustrious man most of all worthy
of admiration, that when he had fallen into the very pit of wickedness, he did
not sink nor despair, nor cast himself down in subhindness on receiving of the
devil so fatal a wound. But quickly, or rather straightway, and with great
force, he gave a more fatal blow than he had received. And the same thing
occurred as if in war and in battle some barbarian had struck his spear into the
heart of a chieftain, or shot an arrow into his liver, and had added to the
former wound a second more fatal than it.

And he that had received these grievous blows when fallen, and wallowing in much
blood all about him, were first to rise up quickly, then to hurly spear at him
that wounded him, and exhibit him dead on the ground in a moment. Even so in
this case also. The greater thou declarest the wound, so much the more admirable
dost thou imply the soul of him that was wounded to be, that he had power after
this grievous wound both to rise up again, and to stand in the very fore-front
of the battle array, and bear down him that had wounded him.

And how great a thing this is they best know, whosoever are fallen into grievous
sins. For it is not so much a proof of a generous and vigorous soul to walk
upright, and to run all the way. For such a soul hath the good hope going along
with it, to cheer and to rouse it, to nerve and render it more zealous.

It is after those innumerable crowns, and so many trophies and victories, having
undergone the utmost loss, to be able to resume the same course. And that what I
say may be made plain, I will endeavor to bring before you another example, not
at all inferior to the former. For imagine, I pray thee, some pilot, when he had
come to his seas with that number, and sailed over the whole ocean, after those
many storms and rocks and waves, to sink, having with him a great freight, in
the very mouth of the harbor, and hardly with his naked body to escape this
grievous shipwreck.

How would he naturally feel towards the sea, and navigation, and such labors?
Will such a one then ever choose, unless he be of a very noble soul, to see a
beach, or a vessel, or a harbor? I trow not. But he will lie hiding his face,
seeing night all through the day, and shrinking from all things. And he will
choose rather to live by begging, than to put his hand to the same labors.

But not such was this blessed man. But though he had undergone such a shipwreck,
after those innumerable troubles and toils, he stayed not with his face covered,
but launched his vessel, and having spread his sails, and taken the rudder in
hand, he applies himself to the same labors, and hath made his wealth more
abundant again. Now if to stand be so admirable, and not to lie down for ever
after one has fallen! To rise up again, and to do such deeds, what crowns would
not this deserve? And yet surely there were many things to drive him to despair.

It's first the greatness of his sins. Secondly, that not at the beginning of
life, when our hopes also are more abundant, but near the end these things
befell him. For neither doth the merchant, who hath just gone out of the harbor
and been wrecked, grieve equally with him who after very many trafficking
strikes on a rock.

Thirdly, that when he had already obtained great wealth he incurred this. Yea,
for by that time he had stored up no small merchandise. For instance, the deeds
of his early youth, when he was a shepherd.

Those about Goliath, when he set up the glorious trophy. Those pertaining to his
self-command respecting Saul. Since he showed forth even the evangelical
long-suffering, and that he got his enemy ten thousand times into his hands, and
continually spared him, and chose rather to be an outcast from his country, and
from liberty, and from life itself, than to slay him that was unjustly plotting
against him.

Likewise, after his coming to the kingdom, there were noble deeds of his to no
small amount. And besides what I have said, his credit also among the many, and
his fall from glory so bright, would cause no ordinary perplexity. For the
purple did by no means so much adorn him, as the stain of his sin disgraced him.

And ye know of course what a great thing it is for evil deeds to be exposed, and
how great a soul is required in such a one, not to despond after the censure of
the multitude, and when he had so many witnesses of his own offences.
Nevertheless, all these darts that noble person drew out of his soul, and so
shone forth after this, so wiped out the stain, became so pure, that his
offspring even after his death had their sins mitigated by him. And that which
was said of Abraham, we find God saying the same of this man also, or rather
much more of the latter.

For with respect to the patriarch it is said, I remembered my covenant with
Abraham. But here he saith not the covenant, but how? I will defend this city
for my servant David's sake. And besides, on account of his favour towards him,
he suffered not Solomon to fall from the kingdom, great as the sin was which he
had committed.

And so great was the glory of the man, that Peter, so many years after, in
exhorting the Jews, spake on this wise, Let me freely speak unto you of the
patriarch David, that he is both dead and buried. In Christ too, discoursing
with the Jews, signifies him after his sin to have had the spirit vouchsafed to
such a degree, that he was counted worthy to prophesy again even concerning his
Godhead. And thereby stopping their mouths, he said, How then doth David in
spirit call him Lord? Saying, The Lord said unto my Lord, Sit thou on my right
hand.

And much as with Moses, so it fell out also with David. For Ismiriam, even
against Moses' will, was punished by God for insolence to her brother, because
he greatly loved the holy man. Even so this man, injuriously treated by his son,
God did swiftly avenge in that against his will.

These things then are sufficient, yet rather before all others these are
sufficient to indicate the excellency. For when God pronounces his judgment, we
ought to inquire no further. But if ye would become particularly acquainted with
his self-command, ye may by perusing his history after his sin, perceive his
confidence towards God, his benevolence, his growth in virtue, his strictness
unto his last breath.

Having then these examples, let us be sober, and let us strive not to disbind,
and if at any time we fall, not to lie prostrate. For not to cast you into
slothfulness did I speak of the sins of David, but to work in you more fear. For
if that righteous man through a little remissness receives such wounds, what
shall we have to suffer, who are every day negligent? Do not therefore look at
his fall and be remiss, but consider what great things he did even after this.

What great mornings! How much repentance he showed forth, adding his nights to
his days, pouring forth fountains of tears, washing his couch with his tears,
withal clothing himself in sackcloth. Now if he needed so great a conversion,
when will it be possible for us to be saved, feeling insensible after so many
sins? For he that hath many good deeds would easily even by this throw a shade
over his sins. But he that is unarmed, wherever he may receive a dart, receives
a mortal wound.

In order therefore that this may not be so, let us arm ourselves with good
works, and if any offence have befallen us, let us wash it away, that we may be
counted worthy, after having lived the present life to the glory of God, to
enjoy the life to come. Unto which may we all attain, by the grace and love
towards man of our Lord Jesus Christ, to whom be glory and might for ever and
ever. Amen.

End of Homily 26


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  CHAPTER 31: 27: MT 8:14 - 22
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HOMILY XXVII. MATTHEW VIII. XIV-XXII And when Jesus was come into Peter's house,
he saw his wife's mother laid and sick of a fever, and he touched her hand, and
the fever left her, and she arose and ministered unto him.

But Mark adds also, immediately, meaning to declare the time as well. But this
evangelist hath set down only the miracle, without signifying besides the time.
And whereas the others say, that she that lay ill did also entreat him, this too
he hath passed over in silence.

But this comes not of any dissonance, but the one of brevity, the other of exact
narrative. But for what intent did he go into Peter's house? As it seems to me,
to take food. This at least is declared when it is said, She arose and
ministered unto him.

For he used to visit his disciples as Matthew likewise when he had called him,
so honoring them and making them more zealous. But do thou, Mark, I pray thee,
hear in also Peter's reverence towards him. For though he had his wife's mother
at home lying ill, and very sick of a fever, he drew him not into his house, but
waited first for the teaching to be finished, then for all the others to be
healed, and then when he had come in, besought him.

Thus from the beginning was he instructed to prefer the things of all others to
his own. Therefore neither doth he himself bring him in, but he entered of his
own accord, after the centurion had said, I am not worthy that thou shouldst
come under my roof, to show how much favor he bestowed on his disciple. And yet
consider of what sort were the houses of these fishermen.

But for all that, he disdained not to enter into their mean huts, teaching thee
by all means to trample underfoot human pride. And sometimes he heals by words
only. Sometimes he even stretches forth his hand.

Sometimes he doeth both these things, to bring into sight his way of healing.
For it was not his will always to work miracles in the more surpassing manner,
it being needful for him to be concealed a while, and especially as concerned
his disciples, since they out of their great delight would have proclaimed
everything. And this was evident from the fact, that even after coming to the
mount, it was needful to charge them that they should tell no man.

Having therefore touched her body, he not only quenched the fever, but also gave
her back perfect health. Thus, the disease being an ordinary one, he displayed
his power by the manner of healing, a thing which no physician's art could have
wrought. For ye know that even after the departing of fevers, the patients yet
need much time to return to their former health.

But then all took place at once. And not in this case only, but also in that of
the sea. For neither there did he quiet the winds only and the storm, but he
also stayed at once the swelling of the waves.

And this also was a strange thing. For even if the tempest should cease, the
waves continued to swell for a long time. But with Christ it was not so, but all
at once was ended.

And so it befell this woman also. Wherefore also the evangelist, to declare
this, said, She arose and ministered unto him. Which was a sign both of Christ's
power and of the disposition of the woman, which she showed towards Christ.

And another thing together with these we may hence observe, that Christ grants
the healing of some to the faith even of others. Since in this case too, others
besought him, as also in the instance of the centurion's servant. And this grant
he makes, when there is no unbelief in him that is to be healed.

But either through disease he cannot come unto him, or through ignorance
imagines nothing great of him, or because of his immature age. When the even was
come, they brought unto him many that were possessed with devils. And he cast
out the spirits from them with a word, and healed all that were sick, that it
might be fulfilled which was spoken by the prophet Esaias, that he took our
infirmities, and bare our sicknesses.

Seest thou the multitude by this time growing in faith? For not even when the
time pressed could they endure to depart, nor did they account it unseasonable
to bring their sick to him at eventide. But mark, I pray thee, how great a
multitude of persons healed the evangelists passed quickly over, not mentioning
one by one, and giving us an account of them, but in one word traversing an
unspeakable sea of miracles. Then lest the greatness of the wonders should drive
us again to unbelief, that even so great a people and their various diseases
should be delivered and healed by him in one moment of time, he brings in the
prophet also to bear witness to what is going on, indicating the abundance of
the proof we have in every case out of the scriptures, such that from the
miracles themselves we have no more.

And he saith, that Esaias also spake of these things, he took our infirmities,
and bare our sicknesses. He said not, he did them away, but he took and bare
them, which seems to me to be spoken rather of sins by the prophet in harmony
with John, where he saith, Behold the Lamb of God that bareth the sin of the
world. How then doth the evangelist here apply it to diseases, either as
rehearsing the passage in the historical sense, or to show that most of our
diseases arise from sins of the soul? For if the sum of all, death itself, hath
its root and foundation from sin, much more the majority of our diseases also,
since our very capability of suffering did itself originate there.

Now when Jesus saw great multitudes about him, he gave commandment to depart
unto the other side. Seest thou again his freedom from ostentation? In that as
the others say, he charged the devils not to say it was he, so this writer
saith, he repels the multitudes from him. Now in so doing, he was at once both
training us to be moderate, and at the same time allaying the envy of the Jews,
and teaching us to do nothing for display.

For he was not, we know, a healer to bodies only, but a curer also of the soul,
and a teacher of self-restraint, by both disclosing himself, both by putting
away their diseases, and by doing naught for display. Because they indeed were
cleaving unto him, loving him, and marveling at him, and desiring to look upon
him. For who would depart from one who was doing such miracles? Who would not
long, were it only to see the face, and the mouth that was uttering such words?
For not by any means in working wonders only was he wonderful, but even when
merely showing himself, he was full of great grace.

And who declared this, the prophet said, Fair in beauty beyond the children of
men. And if Isaiah saith, He hath no form nor comeliness, he affirms it either
in comparison with the glory of his Godhead, which surpasses all utterance and
description, or is declaring what took place at his passion, and the dishonor
which he underwent at the season of the cross, and the mean estate which
throughout his life he exemplified in all respects. Further, he did not first
give commandment to depart unto the other side, nor until he had healed them.

For surely they could not have borne it. As therefore on the mountain they not
only continued with him while exhorting them, but also when it was silence
followed him. So hereto, not in his miracles only did they wait on him, but also
when he had ceased again, from his very countenance receiving no small benefit.

For if Moses had his face made glorious, and Stephen like that of an angel,
consider thou our common Lord, what manner of person it was likely he would
appear in such a time. Many now perchance have fallen into a passionate desire
of seeing that form. But if we are willing, we shall behold one far better than
that.

For if we can pass through our present life with Christian boldness, we shall
receive him in the clouds, meeting him in an immortal and incorruptible body.
But observe how he doth not simply drive them away, lest he should hurt them.
For he did not say, Withdraw, but gave commandment to depart to the other side,
giving them to expect that he would surely come thither.

And the multitudes for their part evinced this great love, and were following
with much affection. But some one person, a slave of wealth, and possessed with
much arrogance, approaches him and saith, Master, I will follow thee
whithersoever thou goest. See thou how great his arrogance? For it is not
deigning to be numbered with the multitude, and indicating that he is above the
common sort, so he comes near.

Because such is the Jewish character, full of unseasonable confidence. So too
another afterwards, when all men were keeping silence, if his own accords brings
up and saith, Which is the first commandment? Yet nevertheless the Lord rebuked
not his unseasonable confidence, teaching us to bear even with such as these.
Therefore he doth not openly convict them who are devising mischief, but replies
to their secret thought, leaving it to themselves only to know that they are
convicted, and doubly doing them good.

First by showing that he knows what is in their conscience, next by granting
unto them concealment after this manifestation, and allowing them to recover
themselves again, if they will. Which thing he doth in the case of this man
also? For he, seeing the many signs, and many drawn after him, thought to make a
gain out of such miracles, wherefore also he was forward to follow him. And
whence is this manifest? From the answer which Christ makes, meeting not the
question as it stands verbally, but the temper shown in its meaning.

For what, saith he, dost thou look to gather wealth by following me? Seest thou
not, then, that I have not even a lodging, not even so much as the birds have?
For the foxes, saith he, have holes, and the birds of the air have nests, but
the son of man hath not where to lay his head. Now these were not the words of
one turning himself away, but of one who while putting to the proof his evil
disposition, yet permitted him, if he were willing with such a prospect, to
follow him. And to convince thee of his wickedness, when he hath heard these
things, and had been proved, he did not say, I am ready to follow thee.

And in many other places also Christ is clearly doing this. He doth not openly
convict, but by his answer he manifests the purpose of them that are coming unto
him. Thus to him again that said, Good Master, and had thought by such flattery
to gain his favor, according to his purpose he made answer, saying, Why callest
thou me good? There is none good but one, that is, God.

And when they said unto him, Behold, thy mother and thy brethren seek thee.
Forasmuch as these were under the influence of some human infirmity, not
desiring to hear something profitable, but to make a display of their
relationship to him, and therein to be vainglorious, hear which he saith, Who is
my mother, and who are my brethren? And again to his brethren themselves saying
unto him, Show thyself to the world, and wishing thence to feed their vainglory.
He said, Your time, so he speaks, is always ready, but my time is not yet come.

And in the opposite cases too he doth so, as in that of Nathanael saying, Behold
an Israelite indeed, in whom there is no guile. And again, Go and show John
again those things which ye do hear and see. For neither in this did he reply to
the words, but to the intention of him that sent them.

And with the people again in like manner, he addresses his discourse unto their
conscience, saying, What went ye out into the wilderness to see? That is because
they were probably feeling about John, as though he had been a sort of easy and
wavering person. To correct this their suspicion he saith, What went ye out into
the wilderness to see? A reed shaken with the wind, or a man clothed with soft
raiment? By both these figures declaring, that he was neither of himself a
waverer, nor would be softened by any luxury. Thus then in the present case also
he makes his answer to their meaning.

And see how in this also he shows forth great moderation, and that he did not
say, I have it indeed, but despise it, but I have it not. See as thou would
exact care goes along with his condescension. Even as when he eats and drinks,
when he seems to be acting in an opposite way to John.

This too he doeth for the sake of the Jew's salvation, or rather for that of the
whole world, at once both stopping the mouths of the heretics, and desiring to
win also more abundantly those of that day to himself. But a certain other one,
we read, said unto him, Lord, suffer me first to go and bury my father. Didst
thou mark the difference? How one imputantly saith, I will follow thee
whithersoever thou goest.

But this other, although asking a thing of sacred duty, saith, Suffer me. Yet he
suffered him not, but saith, Let the dead bury their dead, but do thou follow
me. For in every case he had regard to the intention.

And wherefore did he not suffer him, one may ask? Because on the one hand there
were those that would fulfill that duty, and the dead was not going to remain
unburied. On the other it was not fit for this man to be taken away from the
weightier matters. But by saying, Their own dead, he implies that this is not
one of his dead.

And that because he that was dead was, at least as I suppose, of the
unbelievers. Now if thou admired the young man, that for a matter so necessary
he besaw Jesus, and did not go away of his own accord, much rather do thou
admire him for staying also when forbidden. Was it not then, one may say,
extreme ingratitude, not to be present at the burial of his father? If, indeed,
he did so out of negligence, it was ingratitude.

But if in order not to interrupt a more needful work, his departing would most
surely have been of extreme inconsideration. For Jesus forbade him, not as
commanding to think lightly of the honor due to our parents, but signifying that
nothing ought to be to us more urgent than the things of heaven, and that we
ought with all diligence to cleave to these, and not to put them off for ever so
little, though our engagements be exceeding indispensable and pressing. For what
can be more needful than to bury a father? What more easy, since it would not
even consume any long time? But if one ought not to spend even as much time as
is required for a father's burial, nor is it safe to be parted even so long from
our spiritual concerns, consider it what we deserve, who all our time stand off
from the things that pertain to Christ, and prefer things very ordinary to such
as are needful, and are remiss, when there is nothing to press on us.

In herein, too, we should admire the instructiveness of his teaching, that he
nailed him fast to his word, and with this freed him from those endless evils,
such as lamentations, and mournings, and the things that followed thereafter.
For after the burial he must of necessity proceed to inquire about the will,
then about the distribution of the inheritance, and all the other things that
follow thereupon. And thus waves after waves coming in succession upon him would
bear him away very far from the harbour of truth.

For this cause he draws him, and fastens him to himself. But if thou still
marvelest, and art perplexed, that he was not permitted to be present at his
father's burial, consider that many suffer not the sick, if it be a father that
is dead, or a mother, or a child, or any other of their kinsmen, to know it, nor
to follow him to the tomb. And we do not for this charge them with cruelty or
inhumanity, and very reasonably.

For on the contrary, it were cruelty to bring out to the funeral solemnity men
in such a state. But if to mourn and be afflicted in mind for them that are of
our kindred is evil, much more are being withdrawn from spiritual discourses.
For this same cause he set elsewhere also.

No man, having put his hand to the plough, and looking back, is fit for the
kingdom of heaven. And surely it is far better to proclaim the kingdom, and draw
back others from death, than to bury the dead body, that is nothing advantaged
thereby, and especially when there are some to fulfill all these duties. Nothing
else then do we learn hereby, but that we must not wantonly lose any, no, not
the smallest time, though there be ten thousand things to press on us, but to
set what is spiritual before all, even the most indispensable matters, and to
know both what is life and what is death.

Since many even of them that seem to live are nothing better than dead men,
living as they do in wickedness, or rather these are worse than the dead. For he
that is dead, it is said, is freed from sin, but this man is a slave to sin. For
tell me not of this, that he is not eaten of worms, nor lies in a coffin, nor
hath closed his eyes, nor is bound in grave-clothes.

Nay, for these things he undergoes more grievously than the dead. No worms
devouring him, but the passions of his soul tearing him to pieces more fiercely
than wild beasts. And if his eyes be open, this too again is far worse than
having closed them.

For those of the dead see no evil thing, but this man is gathering unto himself
diseases without number, while his eyes are open. And whereas the other lies in
a coffin, unmoved by anything, this one is buried in the tomb of his innumerable
distempers. But thou seest not his body in the state of decay.

And what of that? Since before his body his soul is corrupted and destroyed, and
undergoes greater rottenness. For the other stinketh a few days, but this for
the whole of his life exhales evil odors, having a mouth more foul than sewers.
And so the one differs from the other by just so much as this, that the dead
indeed undergoes that decay only which comes of nature.

But this man together with that brings in also that rottenness which is from
intemperance, devising each day a numbered causes of corruption. But is he born
on horseback? And what of that? Why, so is the other on a couch. And what is
very hard, while the one is seen by no one in his dissolution and decay, putheth
his coffin for a veil.

This man is going about everywhere with his evil savor, bearing about a dead
soul in his body as in a tomb. And if one could but once see a man's soul who is
living in luxury and vice, thou wouldst perceive that it is far better to lie
bound in a grave than to be riveted by the chains of our sins, and to have a
stone laid over thee, than that heavy cover of insensibility. Wherefore above
all things it behooves the friends of these dead men, seeing that they are past
feeling, to come near to Jesus in their behalf, as Mary then did in the case of
Lazarus.

Though he stinketh, though he be dead for days, do not despair, but approach,
and remove the stone first. Yea, for then thou shalt see him lying as in a tomb,
and bound in his graveclothes. And if ye will, let it be some one of them that
are great and distinguished whom we bring before you.

Nay, fear not, for I will state the example without a name, or rather, though I
should mention the name, not even so need there be any fear. For whoever fears a
dead man, seeing that whatever one may do, he continues dead, and the dead
cannot injure the living either little or much. Let us then behold their head
bound up.

For indeed, when they are for ever drunken, even as the dead by their many
wrappers and graveclothes, so are all their organs of sense closed and bound up.
And if thou wilt look at their hands too, thou shalt see these again bound to
their belly, like those of the dead, and fastened about not with graveclothes,
but what is far more grievous, with the bands of covetousness, obtaining as they
do no leave from her to be stretched out for almsgiving, nor for any other of
such like good deeds, rather she renders them more useless than those of the
dead. Wouldst thou also see their feet bound together? See them again fastened
about with cares, and for this cause never able to run into the house of God.

Hast thou seen the dead? Behold also the embalmer. Who then is the embalmer of
these? The devil, who carefully fastens them about, and suffers not the man any
longer to appear a man, but a dry stock. For where there is no eye, nor hands,
nor feet, nor any other such things, how can such a one appear a man? Even so,
may we see their soul also swaddled up, and rather an image than a soul.

For as much, then, as they are in a sort of senseless state, being turned to
dead men, let us in their behalf draw nigh unto Jesus. Let us entreat Him to
raise them up. Let us take away the stone.

Let us loosen the graveclothes. For if thou take away the stone, that is, their
insensibility to their own miseries, thou wilt quickly be able to bring them
also out of the tomb. And having brought them out, thou wilt more easily rid
them of their bonds.

Then shall Christ know thee, when thou art risen, when unbound. Then will He
call thee even unto His own supper. As many, therefore, of you as are friends of
Christ, as many as are disciples, as many as love Him that is gone, draw near
unto Jesus, and pray.

For even though His ill savour abound, and be ever so intense, nevertheless not
even so should we, His friends, forsake Him. But so much the rather draw near,
even as the sisters of Lazarus then did. Neither should we leave interceding,
beseeching, entreating, until we have received Him alive.

For if we thus order our own affairs and those of our neighbours, we shall also
attain speedily unto the life to come, unto which may we all attain by the grace
and love to man of our Lord Jesus Christ, to whom be glory for ever and ever.
Amen. End of Homily 27


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  CHAPTER 32: 28: MT 8:23 - 34
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HOMILY XXVIII. MATTHEW VIII. XXIII-XXIV And when he was entered into a ship, his
disciples followed him.

And, behold, there arose a great tempest in the sea, insomuch that the ship was
covered with the waves, but he was asleep. Now Luke, to free himself from having
the order of time required of him, saith thus. And it came to pass on a certain
day that he went into a ship with his disciples.

And Mark in like manner. But this evangelist not so, but he maintains the order
in this place also. For they did not all of them write all things in this way.

And these things I have mentioned before, lest any one from the omission should
suppose there was a discordance. The multitudes then he sent on, but the
disciples he took with himself, for the others mentioned this too. And he took
them with him not for naught, nor at hazard, but in order to make them
spectators of the miracle that was to take place.

For like a most excellent trainer, he was anointing them with a view to both
objects, as well as to be undismayed in dangers, as to be modest in honors. Thus
that they may not be high-minded, because having sent away the rest, he retained
them. He suffers them to be tossed with the tempest, at once correcting this,
and disciplining them to bear trials nobly.

For great indeed were the former miracles too. But this contained also in it a
kind of discipline, and that no inconsiderable one, and was a sign akin to that
of old. For this cause he takes the disciples only with himself.

For as, when there was a display of miracles, he suffers the people also to be
present. So when trial and terrors were rising up against him, then he takes
with him none but the champions of the whole world, whom he was to discipline.
And while Matthew merely mentioned that he was asleep, Luke saith that it was on
a pillow, signifying both his freedom from pride, and to teach us hereby a high
degree of austerity.

The tempest therefore being thoroughly excited, and the sea raging, they awake
him, saying, Lord, save us, we perish. But he rebuked them before he rebuked the
sea. Because, as I said, for discipline these things were permitted, and they
were a type of the temptations that were to overtake them.

Yea, for after these things again he often suffered them to fall into more
grievous tempests of fortune, and bear long with them. Wherefore Paul also said,
I would not, brethren, have you ignorant, that we were pressed out of measure
beyond strength, insomuch that we despaired even of life. And after this again,
who delivered us from so great deaths, signifying therefore hereby, that they
ought to be confident, that the waves rise high, and that he orders all things
for good, he first of all reproves them.

For indeed their very alarm was a profitable occurrence, that the miracle might
appear greater, and their remembrance of the event be rendered lasting. Since
when anything strange is about to happen, there are prepared beforehand many
things to cause remembrance, lest after the miracle hath passed by, men should
sink into forgetfulness. Thus Moses also first is in fear of the serpent, and
not merely in fear, but even with much distress, and then he sees that strange
thing come to pass.

So these too, having first looked to perish, were then saved, that having
confessed the danger, they might learn the greatness of the miracle. Therefore
also he sleeps, for had he been awake when it happened, either they would not
have feared, or they would not have besought him, or they would not so much as
have thought of his being able to do any such thing. Therefore he sleeps, to
give occasion for their timidity, and to make their perception of what was
happening more distinct.

For a man looks not with the same eyes on what happens in the persons of others
as in his own. Therefore, since they had seen all benefited, while themselves
had enjoyed no benefit, and were supine, for neither were they lame, nor had any
other such infirmity, and it was meet that they should enjoy his benefits by
their own perception. He permits the storm, that by their deliverance they might
attain to a clearer perception of the benefit.

Therefore neither doth he this in the presence of the multitudes, that they
might not be condemned for little faith, but he has them apart, and corrects
them, and before the tempest of the waters he puts an end to the tempest of
their soul, rebuking them, and saying, Why are ye fearful, O ye of little faith?
instructing them also, that men's fear is wrought not by the approach of the
temptations, but by the weakness of their mind. But should any one say, that it
was not fearfulness, or little faith, to come near and awaken him, I would say
this, that that very thing was an especial sign of their wanting the right
opinion concerning him. That is, his power to rebuke when awakened they knew,
but that he could do so even sleeping, they knew not as yet.

And why it all marvel that it was so now, when even after many other miracles
their impressions were still rather imperfect, wherefore also the often rebuked,
is when he saith, Are ye also yet without understanding? Marvel not then, if
when the disciples were in such imperfect dispositions, the multitudes had no
exalted imagination of him. For they marveled, saying, What manner of man is
this, that even the sea and the winds obey him? But Christ chode not with them
for calling him a man, but waited to teach them by his signs, that their
supposition was mistaken. But from what did they think him a man? First from his
appearance, then from his sleeping, and his making use of a ship.

So on this account they were cast into perplexity, saying, What manner of man is
this? Since while the sleep in the outward appearance showed man, the sea in the
calm declared him God. For because Moses had once done some such thing, in this
regard also doth he signify his own superiority, and that the one works miracles
as a slave, the other as Lord. Thus he put forth no rod, as Moses did, neither
did he set forth no hands to heaven, nor did he need any prayer, but, as was
meat for a master commanding his handmaid, or a creator his creature, so did he
quiet and curb it by word and command only.

And all the surge was straightway at an end, and not one trace of the
disturbance remained. For this the evangelist declared, singing, And there was a
great calm. And that which had been spoken of the Father as a great thing, this
he showed forth again by his works.

And what had been said concerning him? He spake, it saith, and the stormy wind
ceased. So here likewise he spake, and there was a great calm. And for this most
of all did the multitudes marvel at him, who would not have marveled, had he
done it in such manner as did Moses.

Now when he is departed from the sea, there follows another miracle yet more
awing. For men possessed with devils, like wicked runaways at sight of their
master, said, What have we to do with thee, Jesus, thou Son of God? Art thou
come hither to torment us before the time? For because the multitudes called him
man, the devils came proclaiming his Godhead. And they that heard not the sea
swelling and subsiding, heard from the devils the same cry, as it by its calm
was loudly uttering.

Then, lest the thing might seem to come a flattery, according to their actual
experience, they cry out and say, Art thou come hither to torment us before the
time? With this view, then, their enmity is avowed beforehand, that their
entreaty may not incur suspicion. For indeed they were invisibly receiving
stripes. And the sea was not in such a storm as they, galled and inflamed, and
suffering things intolerable from his mere presence.

Accordingly, no man daring to bring them to him, Christ of himself goes unto
them. And Matthew indeed relates that they said, Art thou come hither before the
time to torment us? But the other evangelists have added, that they also
entreated and adjured him not to cast them into the deep. For they supposed that
their punishment was now close upon them, and feared, as even now about to fall
into vengeance.

And though Luke and those who follow him say that it was one person, but this
evangelist too, this doth not exhibit any discrepancy at all. I grant that if
they had said, There was only one, and no other, they would appear to disagree
with Matthew. But if that spake of the one, this of two, the statement comes not
of disagreement, but of a different manner of narration.

That is, I for my part think, Luke singled out the fiercest one of them for his
narrative, wherefore also in more tragical lies doth he report their miserable
case. As, for instance, that bursting his bonds and chains he used to wander
about the wilderness. And Mark saith, that he also cut himself with the stones.

In their words too, are such as well betrayed their implacable and shameless
nature. For saith he, Are thou come hither to torment us before the time? You
see, that they had sinned, they could not deny. But they demand not to suffer
their punishment before the time.

For, since he had caught them in the act of perpetrating those horrors so
incurable and lawless, and deforming and punishing his creature in every way.
And they supposed that he, for the excess of their crimes, would not await the
time of their punishment. Therefore they besought and entreated him.

And they that endured not even bands of iron come bound. And they that run about
the mountains, are gone forth into the plain. And those who hinder all others
from passing, excite of him blocking up the way, stand still.

But what can be the reason that they love also to dwell in the tombs? They would
fiend suggest to the multitude a pernicious opinion, as though the souls of the
dead become demons, which, God forbid, we should ever admit into our conception.
But what then wilt thou say, one may ask, when many of the sorcerers take
children and slay them, in order to have the soul afterwards to assist them?
Why, whence is this evident? For of their slaying them, indeed, many tell us.
But as to the souls of the slaying being with them, whence knowest thou it, I
pray thee? The possessed themselves, it is replied, cry out, I am the soul of
such a one.

But this too is a kind of stage play, the devilish deceit. For it is not the
spirit of the dead that cries out, but the evil spirit that feigns these things,
in order to deceive the hearers. For if it were possible for a soul to enter
into the substance of an evil spirit, much more into its own body.

And besides, it stands not to reason that the injured soul should cooperate with
the wrongdoer, or that a man should be able to change an incorporeal power into
another substance. For if in bodies this were impossible, and one could not make
a man's body become that of an ass, much more were this impossible in the
invisible soul. Neither could one transform it into the substance of an evil
spirit.

So that these are the sayings of besotted old wives, and specters to frighten
children. Nor, indeed, is it possible for a soul torn away from the body to
wander here any more. For the souls of the righteous are in the hand of God.

And if of the righteous, then those children's souls also. For neither are they
wicked, and the souls too of sinners are straightway laid away hence. And it is
evident from Lazarus and the rich man, and elsewhere too Christ saith, This day
they require thy soul of thee.

And it may not be that a soul, when it is gone forth from the body, should
wander here, nor is the reason hard to see. For if we, going about on the earth
which is familiar and well known to us, being encompassed with the body, when we
are journeying in a strange road, know not which way to go unless we have
someone to lead us. How should the soul, being rent away from the body, and
having gone out from all her accustomed region, know where to walk without one
to show her the way? And from many other things too one might perceive that it
is not possible for a disembodied soul to remain here.

For both Stephen saith, Receive my spirit, and Paul, to depart and to be with
Christ is far better. And of the patriarch too the scripture saith, That he was
gathered unto his fathers, being cherished in a good old age. And as to the
proof, that neither can the souls of sinners continue here, hear the rich man
making much entreaty for this, and not obtaining it.

Since had it been at all possible he would have come, and if told what had come
to pass there. Whence it is evident that after their departure hence our souls
are led away into some place, having no more power of themselves to come back
again, but awaiting that dreadful day. Now, should any one say, And wherefore
did Christ fulfill the devil's request, suffering them to depart into the herd
of swine? This would be our reply.

That he did so, not as yielding to them, but as providing for many objects
thereby. One, to teach them that are delivered from those wicked tyrants, how
great the malice of their insidious enemies. Another, that all might learn, how
not even against swine are they bold, except he allow them.

A third, that they would have treated those men more grievously than the swine,
unless even in their calamity they had enjoyed much of God's providential care.
For that they hate us more than the brutes is surely evident to every man. So
then they that spared not the swine, but in one moment of time cast them all
down the precipice.

Much more would they have done so to the men whom they possessed, leading them
towards the desert, and carrying them away, unless even in their very tyranny
the guardian care of God had abounded, to curb and check the excess of their
violence. Whence it is manifest that there is no one who doth not enjoy the
benefit of God's providence. And if not all alike, nor after one manner, this is
itself a very great instance of providence, in that according to each man's
profit the work also of providence is displayed.

And beside what has been mentioned, there is another thing also, which we learn
from this, that his providence is not only over all in common, but also over
each in particular, which he also declared with respect to his disciples,
saying, But the very hairs of your head are numbered. And from these demoniacs,
too, one may clearly perceive this, who would have been choked long before, if
they had not enjoyed the benefit of much tender care from above. For these
reasons, then, he suffered them to part into the herd of swine, and that they
who also dwelt in those places should learn his power.

For where his name was great, he did not greatly display himself. But where no
one knew him, but they were still in an insensible condition, he made his
miracles to shine out, so as to bring them over to the knowledge of his Godhead.
For it is evident from the event that the inhabitants of that city were a sort
of senseless people.

For when they ought to have adored and marveled at his power, they sent him
away, and besought him that he would depart out of their coast. But for what
intent did the devils destroy the swine? Everywhere they have labored to drive
men to dismay, and everywhere they rejoice in destruction. This, for instance,
the devil did with respect to Job, although in that case too God suffered it.

But neither in that case is complying with the devil, but willing to show his
own servant the more glorious, cutting off from the evil spirit all pretext for
his shamelessness, and turning on his own head what was done against the
righteous man. Because now also the contrary of what they wished came to pass.
For the power of Christ was gloriously proclaimed, and the wickedness of the
demons, from which he delivered those possessed by them, was more plainly
indicated.

And how they want power to touch even swine, without permission from the God of
all! And if any would take these things in a hidden sense, there is nothing to
hinder. For the history indeed is this, but we are to know assuredly, that the
swinish sort of men are especially liable to the operations of the demons. And
as long as they are men that suffer such things, they are often able yet to
prevail.

But if they are become altogether swine, they are not only possessed, but are
also cast down the precipice. And besides, lest any should suppose what was done
to be mere acting, instead of distinctly believing that the devils were gone
out. By the death of the swine this is rendered manifest.

And mark also his meekness together with his power. For when the inhabitants of
that country, after having received such benefits, were driving him away, he
resisted not, but retired, and left those who had shown themselves unworthy of
his teaching. Having given them for teachers them that had been freed from the
demons, and the swineherds, that they might of them learn all that had happened.

Whilst himself retiring leaves the fear vigorous in them. For the greatness
withal of the loss was spreading the fame of what had been done, and the event
penetrated their mind. And from many quarters were wafted sounds, proclaiming
the strangeness of the miracle.

From the cured, and from the drowned, from the owners of the swine, from the men
that were feeding them. These things anyone may see happening now also, even
many in the tombs possessed of evil spirits, whom nothing restrains from their
madness. Not iron, nor chain, nor multitude of men, nor advice, nor admonition,
nor terror, nor threat, nor any other such thing.

For so, when any man is dissolute, eager after all embraces, he differs not at
all from the demoniac, but goes about naked like him, clad indeed in garments,
but deprived of the true covering, and stripped of his proper glory. Cutting
himself not with stones, but with sins more hurtful than many stones. Who, then,
shall be able to bind such a one? Who, to stay his unseemliness and frenzy, his
way of never coming to himself, but forever haunting the tombs? For such are the
resorts of the harlots, full of much evil savour, of much rottenness.

And what of the covetous man? Is he not like this? For who will be able ever to
bind him? Are there not fears and daily threats, and admonitions and counsels?
Nay, all these bonds he burrs asunder. And if anyone come to set him free, he
adjures him that he may not be freed, accounting it the greatest torture not to
be in torture. Then which what can be more wretched? For as to that evil spirit,
even though he despised men, yet he yielded to the command of Christ, and
quickly sprang out of the man's body.

But this man yields not even to his commandment. See at least how he daily hears
him saying, Ye cannot serve God and mammon, and threatening hell, and the
incurable torments, and obeys not. Not that he is stronger than Christ, but
because against our will Christ corrects us not.

Therefore such men live as in desert places, though they be in the midst of
cities. For who, that hath reason, would choose to be with such men? I for my
part would sooner consent to dwell with ten thousand demoniac s, than with one
diseased in this way. And that I am not mistaken in saying thus, is manifest
from their respective feelings.

For these lust to count him an enemy that hath done them no wrong, and desire
even to take him for a slave when he is free, and encompass him with ten
thousand evils. But the demoniacs do no such thing, but toss their disease to
and for within themselves. And while these overturn many houses, and cause the
name of God to be blasphemed, and are a pest to the city and to the whole earth,
they that are troubled by evil spirits, deserve rather our pity and our tears.

And the one for the more part act in insensibility. But the others are frantic
while they reason, keeping their orgies in the midst of cities, and maddened
with some new kind of madness. For what do all the demoniacs so bad, as what
Judas dared to do, when he showed forth that extremity of wickedness? And all,
too, that imitate him, like fierce wild beasts escaped from their cage, trouble
their cities, no man restraining them.

For these also have bonds upon them on every side, such as the fears of the
judges, the threatening of the laws, the condemnation of the multitude, and
other things more than these. Yet bursting asunder even these, they turn all
things upside down. And should any one remove these altogether from them, then
would he know assuredly the demon that is in them to be far fiercer and more
frantic than he who has just now gone forth.

But since this may not be, let us for the time suppose it for argument's sake,
and let us take off from him all his chains, and then shall we clearly know his
manifest madness. But be not afraid of the monster when we uncover it, for it is
the representation in word, not the thing in truth. Let there be then some man
darting fire from his eyes, black, having from either shoulder serpents hanging
down instead of hands.

And let him have also a mouth, with sharp swords set in it instead of teeth, and
for a tongue a gushing fountain of poison and some baneful drug, and a belly
more consuming than any furnace, devouring all that is cast unto it, and a sort
of winged feet more vehement than any flame. And let his face be made up of a
dog and of a wolf, and let him utter nothing human but something discordant and
unpleasing and terrible. And let him have also in his hands a firebrand.

Perhaps what we have said seems to you to be terrible, but we have not even yet
fashioned him worthily. For together with these things we must add others
besides. I mean, that he is also to slay them that meet with him, to devour
them, to fasten upon their flesh.

Yet is the covetous man much more fierce even than this, assailing all like
hell, swallowing all up, going about a common enemy to the race of men. Why, he
would have no man exist that he may possess all things. And he stops not even at
this.

But when in his longing he shall have destroyed all men, he longs also to mar
the substance of the earth, and to see it all become gold. Nay, not the earth
only, but hills also, and woods and fountains, and in a word all things that
appear. And to convince you that not even yet have we set forth his madness, let
there be no man to accuse and frighten him.

But take away the terror of the laws and supposition awhile, and thou wilt see
him snatching up a sword, laying violent hands on all, and sparing none, neither
friend, nor kinsman, nor brother, nor even his very parent. Nay, rather, in this
case there is not even need of supposing. But let us ask him if he is not for
ever framing to himself such imaginations, and if he does not in thought range
among all men to destroy them, both friends and kinsmen, and even his very
parents.

Nay, rather, there is no need even to ask, because in truth all men know that
they who are under the power of this disease are wearied even of their father's
old age, and that which is sweet and universally desirable, the having children,
they esteem grievous and unwelcome. Many, at least with this view, have even
paid money to be childless, and have maimed their nature, not only by slinging
their children after birth, but by not suffering them even to be born at all.
Marvel not, therefore, if we have thus sketched the covetous man, for in truth
he is far worse than what we have sent.

But let us consider how we shall deliver him from the demon. How then shall we
deliver him? If he may be clearly made aware that his love of money stands very
much in his way in respect of this very object, the gaining of money. For they
that wish to gain in little things undergo great losses.

Whence, accordingly, a proverb hath been set forth to the same effect. Many, for
instance, on many occasions, wishing to lend at large usury, and through the
expectation of gain not having inquired about them who received their money,
have together with the interest lost also all their capital. Others, again
falling into dangers, and not willing to give up a little, have together with
the substance lost their life too.

Again, when it has been in men's power to purchase either gainful offices, or
some other such thing, by some trifling meanness they have lost all. For because
they know not how to sow, but have ever practised reaping, they of course
continually fail of their harvest. For no man can be always reaping, as neither
can be always gaining.

Therefore, since they are not willing to spend, neither do they know how to
gain. And should they have to take a wife, the same thing again befalls them.
For either they are deceived into taking a poor wife for a rich one, or when
they have brought home one that is rich, but full of faults without number, here
too they have incurred more loss than gain.

For it is not superfluity but virtue that causes wealth. For what profit is
there of her wealth, when she is expensive and dissolute, and scatters all
abroad more vehemently than any wind? What if she be unchaste, and bring in
numberless lovers? What if she be drunken? Will she not quickly make her husband
the poorest of men? But they do not only marry, but also buy at great risk, from
their great covetousness, labouring to find not good slaves, but cheap ones.
Consider, then, all these things, for the words concerning hell and the kingdom
ye are not yet able to hear.

And bearing in mind the losses which ye have often undergone from your love of
money, in loans, and in purchases, and in marriages, and in offices of power,
and in all the rest, withdraw yourselves from doting on money. For so shall ye
be able to live the present life in security, and after a little advance to hear
also the words that treat on self-government, and see through and look upon the
very sun of righteousness, and to attain unto the good things promised by Him,
unto which God grant we may all attain, by the grace and love towards man of our
Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.


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  CHAPTER 33: 29: MT 9:1 - 8
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HOMILY XXIX. MATTHEW IX. I-VIII.

And he entered into a ship, and passed over, and came into his own city. And,
behold, they brought to him a man sick of the palsy, lying on a bed. And Jesus,
seeing their faith, said unto the sick of the palsy, Son, be of good cheer, thy
sins be forgiven thee.

By his own city here he means Capernaum. For that which gave him birth was
Bethlehem. That which brought him up, Nazareth.

That which had him continually inhabiting it, Capernaum. This paralytic,
however, was different from that one who was set forth in John. For he lay at
the pool, but this at Capernaum.

And that man had his infirmity thirty and eight years. But concerning this, no
such thing is mentioned. And the other was in the state destitute of protectors.

But this had some to take care of him, who also took him up, and carried him.
And to this he saith, Son, thy sins be forgiven thee. But to that he saith, Wilt
thou be made whole? And the other he healed on a Sabbath day, but this not on a
Sabbath, for else the Jews would have laid this also to his charge.

And in the case of this man they were silent, but in that of the other they were
instant in persecuting him. And this I have said, not without purpose, lest any
one should think there is a discrepancy from suspecting it to be one and the
same paralytic. But do thou, I pray thee, mark the humility and meekness of our
Lord.

For he had also before this put away the multitudes from him. And, moreover,
when sent away by them at Gadara, he withstood not, but retired, not, however,
to any great distance. And again he entered into this ship and passed over, when
he might have gone over afoot.

For it was his will not to be always doing miracles, that he might not injure
the doctrine of his humanity. Now Matthew indeed saith that they brought him,
but the others that they also broke up the roof and let him down. And they put
the sick man before Christ, saying nothing, but committing the whole to him.

For though in the beginning he himself went about, and did not require so much
faith of them that came unto him, yet in this case they both approached him and
had faith required on their part. For seeing, it is said, their faith, that is,
the faith of them that had let the man down. For he doth not on all occasions
require faith on the part of the sick only.

As, for instance, when they are insane, or in any other way, through their
disease, are out of their own control. Or rather, in this case the sick man too
had part in the faith. For he would not have suffered himself to be let down,
unless he had believed.

Forasmuch then as they had evinced so great faith, he also evinces his own
power, with all authority absolving his sins, and signifying in all ways that he
is equal in honour with him that begat him. And Mark, he implied it from the
beginning, by his teaching, when he taught them as one having authority. By the
leper, when he said, I will, be thou clean.

By the centurion, when upon his saying, Speak the word only, and my servant
shall be healed, he marveled at him, and celebrated him above all men. By the
sea, when he curbed it with a mere word. By the devils, when they acknowledged
him as their judge, and he cast them out with great authority.

Here again, in another and a greater way, he constrains his very enemies to
confess his equality in honour. And by their own mouth he makes it manifest. For
he, to signify his indifference to honour.

For there stood a great company of spectators shutting up the entrance,
wherefore also they let him down from above. Did not straightway hasten to heal
the visible body, but he takes his occasion from them, and he healed first that
which is invisible, the soul, by forgiving his sins, which indeed saved the
other, but brought no great glory to himself. They themselves, rather, troubled
by their malice, and wishing to assail him, caused even against their will what
was done to be conspicuous.

He in fact, in his abundance of counsel, made use of their envy for the
manifestation of the miracle. Upon their murmuring then, and saying, This man
blasphemeth, who can forgive sins but God only, let us see what he saith. Did he
indeed take away the suspicion? And yet, if he were not equal, he should have
said, Why fix upon me a notion which is not convenient? I am far from this
power.

But now hath he said none of these things, but quite the contrary, he hath both
affirmed and ratified, as well by his own voice, as by the performance of the
miracle. Thus, it appearing that his saying certain things of himself gave
disgust to his hearers, he affirms what he had to say concerning himself by the
others, and what is truly marvellous, not by his friends only, but also by his
enemies. For this is the excellency of his wisdom.

By his friends, on the one hand, when he said, I will, be thou clean, and when
he said, I have not found so great faith, no, not in Israel, but by his enemies
now, for because they had said, No man can forgive sins but God only, he
subjoined. But that you may know that the Son of Man hath power to forgive sins
upon the earth, then saith he to the sick of palsy, Arise and take up thy bed,
and go unto thine house. And not here only, but also in another case, when they
were saying, For a good work we stone thee not, but for blasphemy, and because
that thou, being a man, makest thyself God.

Neither in that instance did he put down this opinion, but again confirmed it,
saying, If I do not the works of my Father, believe me not. But if I do, though
ye believe not me, believe the works. In this case, indeed, he discloses also
another sign, and that no small one, of his own Godhead, and of his equality and
honor with the Father.

For whereas they said, To unbind sins pertains to God only, he not only unbinds
sins, but also before this he makes another kind of display in the thing which
pertained to God only, the publishing the secrets in the heart. For neither had
they uttered what they were thinking. For, behold, certain of the scribes, it
saith, said within themselves, This man blasphemeth.

And Jesus, knowing their thoughts, said, Wherefore think ye evil in your hearts?
But that it belongs to God only to know men's secrets, herewith saith the
prophet, Thou most entirely alone knowest the hearts. And again, God trieth the
hearts and reins. And Jeremiah, too, saith, The heart is deep above all things,
and it is man, and who shall know him? And man shall look on the face, but God
on the heart.

And by many things one may see, that to know what is in the mind belongs to God
alone. Implying, therefore, that he is God, equal to him that begat him, what
things they were reasoning in themselves. For through fear of the multitude they
durst not utter their mind.

This their opinion he unveils and makes manifest, inventing herein also his
great gentleness. For wherefore, saith he, think ye evil in your hearts? And yet
if there were cause for displeasure, it was the sick man who should have been
displeased, as being altogether deceived, and should have said, One thing I came
to have healed, and amendest thou another? Why whence it is manifest that my
sins are forgiven? But now he for his part utters no such word, but gives
himself up to the power of the healer. But these, being curious and envious,
plot against the good deeds of others.

Wherefore he rebukes them indeed, but with all gentleness. Why, if ye
disbelieve, saith he, what went before, and account my saying a boast? Behold, I
add to it also another, the uncovering of your secrets, and after that again
another. What then is this? The giving tone to the body of the paralyzed.

And whereas, when he spake unto the sick of palsy, he spake without clearly
manifesting his own authority. For he said not, I forgive thee thy sins, but thy
sins be forgiven thee. Upon their constraining he discloses his authority more
clearly, saying, But that ye may know that the Son of Man hath power on earth to
forgive sins.

Seest thou how far he was from unwillingness to be thought equal to the Father?
For he said not at all, The Son of Man hath need of another. Or, he hath given
him authority. But he hath authority.

Neither doth he say it for love of honor, but to convince you, so he speaks,
that I do not blaspheme in making myself equal with God. Thus everywhere his
will is to offer proofs clear and indisputable, as when he saith, Go thy way,
show thyself to the priests, and when he points to Peter's wife's mother
ministering, and permits the swine to cast themselves down headlong. And in the
same manner here also.

First, for a certain token of the forgiveness of his sins, he provides the
giving-tone to his body, and of that again his carrying his bed, to hinder the
fact from being thought a mere fancy. And he doeth not this before he had asked
them a question. For where there is easier, saith he, to say, Thy sins be
forgiven thee, or to say, Take up thy bed, and go into thine house.

Now what he saith is like this. Which seems to you easier, to bind up a
disorganized body, or to undo the sins of a soul? It is quite manifest, to bind
up a body. For by how much a soul is better than a body, by so much is the doing
away sins a greater work than this.

But because the one is unseen, the other in sight, I throw in that which
although an inferior thing, is yet more open to sense, that the greater also,
and the unseen, may thereby receive its proof. Thus by his works anticipating
even now the revelation of what had been said by John, that he taketh away the
sins of the world. Well then, having raised him up, he sends him to his house,
here again signifying his unboastfulness, and that the event was not a mere
imagination.

For he makes the same persons witnesses of his infirmity, and also of his
health. For I indeed had desired, saith he, through thy calamity to heal those
also, that seem to be in health, but are diseased in mind. But since they will
not, depart thou home, to heal them that are there.

Seest thou how he indicates him to be creator both of souls and bodies? He heals
therefore the palsy in each of the two substances, and makes the invisible
evident by that which is in sight. But nevertheless they still creep upon the
earth. For when the multitude saw it, they marveled and glorified God, which, it
is said, had given such power unto men.

For the flesh was an offence unto them. But he did not rebuke them, but proceeds
by his works to arouse them, and exalt their thoughts. Since for the time it was
no small thing for him to be thought greater than all men, as having come from
God.

For had they well established these things in their own minds, going on orderly,
they would have known that he was even the Son of God. But they did not retain
these things clearly, wherefore neither were they able to approach him. For they
said again, This man is not of God.

How is this man of God? And they were continually harping on these things,
putting them forward as cloaks for their own passions. Which thing many now also
do, and thinking to avenge God, fulfill their own passions, when they ought to
go about with all moderation? For even the God of all, having power to launch
his thunderbolt against them that blaspheme him, makes the sun to rise, and
sends forth the showers, and affords them all other things in abundance. Whom we
ought to imitate, and so to entreat, advise, admonish, with meekness, not angry,
not making ourselves wild beasts.

For no harm at all ensues unto God by their blasphemy, that thou shouldst be
angered. But he who blasphemed hath himself also received the wound. Wherefore
groan, bewail, for the calamity indeed deserves tears.

And the wounded man again, nothing can so heal him as gentleness. Gentleness, I
say, which is mightier than any force. See, for example, how he himself, the
insulted one, discourses with us, both in the Old Testament and in the New.

In the one saying, O my people, what have I done unto thee? In the other, Saul,
Saul, why persecutest thou me? In Paul too bids. In meekness instruct those that
oppose themselves. And Christ again, when his disciples had come to him,
requiring fire to come down from heaven, strongly rebuked them, saying, Ye know
not what manner of spirit ye are of.

And here again he said not, O accursed and sorcerers as ye are, O ye envious and
enemies of men's salvation. But wherefore think ye evil in your hearts? We must,
you see, use gentleness to eradicate the disease. Since he who has become better
through the fear of man will quickly return to wickedness again.

For this cause he commanded also the tares to be left, giving an appointed day
of repentance. Yea, and many of them in fact repented, and became good, who
before were bad. As for instance Paul, the publican, the thief, for these being
really tares turned into kindly wheat.

Because although in the seeds this cannot be, yet in the human will it is both
manageable and easy. For our will is bound by no limits of nature, but hath
freedom of choice for its privilege. Accordingly, when thou seest an enemy of
the truth, wait on him, take care of him, lead him back to virtue, by showing
forth an excellent life, by applying speech that cannot be condemned, by
bestowing attention and tender care, by trying every means of amendment, in
imitation of the best physicians.

For neither do they cure in one manner only, but when they see the wound not
yield to the first remedy, they add another, and after that again another, and
now they use the knife, and now bind up. And do thou accordingly, having become
a physician of souls, put in practice every mode of cure according to Christ's
laws, that thou mayest receive the reward both of saving thyself and of
profiting others, doing all to the glory of God, and so being glorified also
thyself. For they that glorify me, saith he, I will glorify, and they that
despise me shall be lightly esteemed.

Let us, I say, do all things unto his glory, that we may attain unto that
blessed portion unto which God grant we may all attain, by the grace and love
towards man of our Lord Jesus Christ, to whom be glory and might for ever and
ever. Amen.


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  CHAPTER 34: 30: MT 9:9 - 17
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HOMILY XXIII. MATTHEW NINE, NINE THROUGH SEVENTEEN And as Jesus passed forth
from thence, he saw a man sitting at the receipt of custom, named Matthew, and
he saith unto him, Follow me. For when he had performed the miracle, he did not
remain, lest, being in sight, he should kindle their jealousy the more.

But he indulges them by retiring, and soothing their passion. This then let us
also do, not encountering them that are plotting against us. Let us rather
soothe their wound, giving way and relaxing their vehemence.

But wherefore did he not call him together with Peter and John and the rest? As
in their case he had come at that time, when he knew the men would obey him. So
Matthew also he then called when he was assured he would yield himself. And
therefore Paul again he took as a fisher his prey after the resurrection.

Because he who is acquainted with the hearts, and knows the secrets of each
man's mind, knew also when each of these would obey. Therefore not at the
beginning did he call him, when he was yet in rather a hardened state, but after
his countless miracles, and the great fame concerning him, when he knew him to
have actually become more prepared for obedience. And we have cause also to
admire the self-denial of the evangelist, how he disguises not his own former
life, but adds even his name, when the others had concealed him under another
appellation.

But why did he say he was sitting at the receipt of custom? To indicate the
power of him that called him, that it was not when he had left off or forsaken
this wicked trade, but from the midst of the evils he drew him up. Much as he
converted the blessed Paul also, when frantic and raging, and darting fire.
Which thing he himself makes a proof of the power of him that called him, saying
to the Galatians, Ye have heard of my conversation in time past in the Jews'
religion, how that beyond measure I persecuted the Church of God.

And the fishermen too he called when they were in the midst of their business.
But that was a craft not indeed in bad report, but of men rather rudely bred,
not mingling with others, and endowed with great simplicity. Whereas the pursuit
now in question was one full of all insolence and boldness, and a motive gained
whereof no fair account could be given, a shameless traffic, a robbery under
cloak of law.

Yet nevertheless he who uttered the call was ashamed of none of these things.
And why talk I of his not being ashamed of a publican? Since even with regard to
a harlot woman, so far from being ashamed to call her, he actually permitted her
to kiss his feet, and to moisten them with her tears. Yea, for to this end he
came, not to cure bodies only, but to heal likewise the wickedness of the soul,
which he did also in the case of the paralytic.

And having shown clearly that he is able to forgive sins, then, not before, he
comes to him whom we are now speaking of, that they might no more be troubled at
seeing a publican chosen into the choir of the disciples. For he that hath power
to undo all our offences, why marvel if he even make this man an apostle? But as
thou hast seen the power of him that called, so consider also the obedience of
him that was called, how he neither resisted nor disputing said, What is this?
Is it not indeed a deceitful calling wherewith he calls me, being such as I am?
Nay, for this humility again had been out of season. But he obeyed straightway,
and did not even request to go home and to communicate with his relations
concerning this matter, as neither indeed did the fishermen.

But as they left their net and their ship and their father, so did he his
receipt of custom and his gain, and followed, exhibiting a mind prepared for all
things, and breaking himself at once away from all worldly things, by his
complete obedience he bear witness that he who called him had chosen a good
time. And wherefore can it be, one may say, that he hath not told us of the
others also, how and what manner they were called, but only of Peter and James,
and John and Philip, and no where of the others. Because these more than others
were in no strange and mean ways of life.

For there is nothing either worse than the publican's business, or more ordinary
than fishing. And that Philip also was among the very ignoble, is manifest from
his country. Therefore these especially they proclaim to us, with their ways of
life, to show that we ought to believe them in the glorious parts of their
histories also.

For they who choose not to pass by any of the things which are counted
reproachful, but are exact in publishing these more than the rest, whether they
relate to the teacher or to the disciples. How can they be suspected in the
parts which claim reverence? More especially since many signs and miracles are
passed over by them, while the events of the cross, accounted to be reproaches,
they utter with exact care and loudly. And the disciples' pursuits too, and
their faults, and those of their master's ancestry who were notorious for sins,
they discover with a clear voice.

Whence it is manifest that they made much account of truth, and wrote nothing
for favour, nor for display. Having therefore called him, he also honoured him
with a very great honour by partaking straightway of his table. For in this way
he would both give him good hope for the future, and lead him on to a greater
confidence.

For not in a long time, but at once, he healed his vice. And not with him only
doth he sit down to meet, but with many others also, although this very thing
was accounted a charge against him, that he chaste not away the sinners. But
neither do they conceal this point, what sort of blame is endeavoured to be
fixed on his proceedings.

Now the publicans come together as to one of the same trade, for he, exalting in
the entrance of Christ, had called them all together. The fact is, Christ used
to try every kind of treatment, and not when discoursing only, nor in healing,
nor when reproving his enemies, but even at his morning meal, he would often
correct such as were in a bad way. Hereby teaching us, that every season and
every work may by possibility afford us profit.

And yet surely what was then set before them came of injustice and covetousness.
But Christ refused not to partake of it, because the ensuing gain was to be
great. Yea, rather, he becomes partaker of the same roof and table with them
that have committed such offences.

For such is the quality of a physician. Unless he endure the corruption of the
sick, he frees them not from their infirmity. And yet undoubtedly he incurred
hence an evil report, first by eating with him, then in Matthew's house, and
thirdly in company with many publicans.

See at least how they reproach him with this. Behold a man gluttonous and a
wine-bibber, a friend of publicans and sinners. Let them hear as many as are
striving to deck themselves with great honour for fasting, and let them consider
that our Lord was called a man gluttonous and a wine-bibber.

And he was not ashamed, but overlooked all these things, that he might
accomplish what he had set before him, which indeed was accordingly done. For
the publican was actually converted, and thus became a better man. And to teach
thee that this great thing was wrought by his partaking of the table with him,
herewith Zacchaeus saith, another publican, I mean, when he heard Christ saying,
To-day I must abide in thy house, the delight gave him wings, and he saith, The
half of my goods I give to the poor, and if I have taken anything from any man
by false accusation, I restore him fourfold.

And to him Jesus saith, This day is salvation come to this house. So possible it
is by all ways to give instruction. But how is it, one may say, that Paul
commands, If any man that is called a brother be a fornicator or covetous, with
such an one know not to eat? In the first place, it is not as yet manifest,
whether to teachers also he gives this charge, and not rather to brethren only.

Next, these were not yet of the number of the perfect, nor of those who had
become brethren. And besides, Paul commands, even with respect to them that had
become brethren, then to shrink from them, when they continue as they were. But
these had now ceased, and were converted.

But none of these things shamed the Pharisees, but they accused him to his
disciples, saying, Why eateth your master with publicans and sinners? And when
the disciples seemed to be doing wrong, they interceded with him, saying,
Behold, thy disciples do that which is not lawful to do on the Sabbath day. But
here to them they discredit him. All which was the part of men dealing craftily,
and wishing to separate from the master the choir of the disciples, what then
saith infinite wisdom? They that be whole need not a physician, saith he, but
they that are sick.

See how he turned their reasoning to the opposite conclusion. That is, while
they made it a charge against him that he was in company with these men, he on
the contrary saith that his not being with them would be unworthy of him, and of
his love for man, and that to amend such persons is not only blameless, but
excellent, and necessary, and deserving of all sorts of praise. After this, that
he might not seem to put them that were bidden to shame, by saying, They that
are sick, see how he makes up for it again, by reproving the others, and saying,
Go ye and learn what that meaneth.

I will have mercy, and not sacrifice. Now this he said, to abrade them with
their ignorance of the Scriptures. Wherefore also he orders his discourse more
sharply, not himself in anger, far from it.

But so is that the publicans might not be in utter perplexity. And yet, of
course, he might say, Did ye not mark how I remitted the sins of the sick of the
palsy, how I braced up his body? But he saith no such thing, but argues with
them first from men's common reasonings, and then from the Scriptures. For
having said, They that be whole need not a physician, but they that are sick,
and having covertly indicated that he himself was the physician, after that he
said, Go ye and learn what that meaneth.

I will have mercy, and not sacrifice. Thus doth Paul also, when he had first
established his reasoning by illustrations from common things, and had said, Who
feedeth the flock, and eateth not the milk thereof? Then he brings in the
Scriptures also, saying, It is written in the law of Moses, Thou shalt not
muzzle the ox that treadeth out the corn. And again, Even so hath the Lord
ordained, that they which preach the gospel should live of the gospel.

But to his disciples not so, but he puts them in mind of his signs, saying on
this wise, Do ye not yet remember the five loaves of the five thousand, and how
many baskets ye took up? Not so, however, with these. But he reminds them of our
common infirmity, and signifies them at any rate to be of the number of the
infirm, who did not so much as know the Scriptures, but making light of the rest
of virtue, laid all the stress on their sacrifices, which thing he is all so
earnestly intimating unto them, when he sets down in brief what had been
affirmed by all the prophets, saying, Learn ye what that meaneth, I will have
mercy, and not sacrifice. The fact is, he is signifying hereby, that not he was
transgressing the law, but they.

As if he had said, Wherefore accuse me, because I bring sinners to amendment?
Why then ye must accuse the Father also for this? Much as he said also
elsewhere, establishing this point, My Father worketh hitherto, and I work. So
here again, Go ye and learn what that meaneth, I will have mercy, and not
sacrifice. For as this is his will, saith Christ, so also mine.

Seest thou how the one is superfluous, the other necessary? For neither did he
say, I will have mercy and sacrifice, but I will have mercy and not sacrifice.
That is, the one thing he allowed, the other he cast out, and proved that what
they blamed, so far from being forbidden, was even ordained by the law, and more
so than sacrifice. And he brings in the Old Testament, speaking words and
ordaining laws in harmony with himself.

Having then reproved them, both by common illustrations and by the Scripture, he
adds again, I am not come to call righteous men, but sinners to repentance. And
this he saith unto them in irony, as when he said, Behold, Adam is become as one
of us, and again, If I were hungry, I would not tell thee. For that no man on
earth was righteous, Paul declared, saying, For all have sinned, and come short
of the glory of God.

And by this too the others were comforted, I mean the guest. Why, I am so far,
saith he, from loathing sinners, that even for their sakes only am I come. Then,
lest he should make them more careless, he stayed not at the word sinners, but
added, Unto repentance.

For I am not come that they should continue sinners, but that they should alter
and amend. He then having stopped their mouths every way, as well as from the
Scripture, says from the natural consequences of things. And they having nothing
to say, proved as they were obnoxious to the charges which they had brought
against him, and adversaries of the law and the Old Testament.

They leave him, and again transfer their accusation to the disciples. And Luke
indeed affirms that the Pharisees said it, but this evangelist, that it was the
disciples of John. But it is likely that both said it.

That is, they being as might be expected, in utter perplexitate, take the other
sort with them. As they did afterwards with the Herodians likewise. Since in
truth John's disciples were always disposed to be jealous of him, and reasoned
against him, being then only humbled when first John abode in the prison.

They came at least then, and told Jesus, but afterwards they returned to their
former envy. Now what say they? Why do we and the Pharisees fast oft, but thy
disciples fast not? This is the disease which Christ long before was eradicating
in the words, When thou fastest, anoint thy head, and wash thy face, for knowing
the evils that spring therefrom. But yet he doth not rebuke even these, nor say,
O ye vainglorious and overbusy, but he discourses to them with all gentleness,
saying, The children of the bride-chamber cannot fast, as long as the bridegroom
is with them.

Thus when others were to be spoken for, the publicans I mean, to soothe their
wounded soul, he was more severe in his reproof of their revilers. But when they
were deriding himself and his disciples, he makes his reply with all gentleness.
Now their meaning is like this.

Granted, say they, thou doest this as a physician. Why do thy disciples also
leave fasting, and cleave to such tables? Then, to make the accusation heavier,
they put themselves first, and then the Pharisees, wishing by the comparison to
aggravate the charge. For indeed both we, it is said, and the Pharisees fast
oft.

And in truth they did fast, the one having learned it from John, the other from
the law, even as also the Pharisees said, I fast twice in the week. What then
saith Jesus? Can the children of the bride-chamber fast, while the bridegroom is
with them? Before he called himself a physician, but here a bridegroom, by these
names revealing his unspeakable mysteries. Yet of course he might have told them
more sharply.

These things depend not on you, that you should make such laws. For of what use
is fasting, when the mind is full of wickedness? When ye blame others, when ye
condemn them, bearing about beams in your eyes, and do all for display? Nay,
before all this, ye ought to have cast out vainglory, to be proficient in all
the other duties, in charity, meekness, brotherly love. However, nothing of this
kind doth he say, but with all gentleness.

The children of the bride-chamber cannot fast, so long as the bridegroom is with
them. Recalling to their mind John's words, when he said, He that hath the
bride, is the bridegroom. But the friend of the bridegroom, which standeth and
heareth him, rejoiceth greatly because of the bridegroom's voice.

Now his meaning is like this. The present time is of joy and gladness. Therefore
do not bring in the things which are melancholy.

For fasting is a melancholy thing, not in its own nature, but to them that are
yet in rather a feeble state. For to those at least that are willing to practice
self-command, the observance is exceedingly pleasant and desirable. But as when
the body is in health, the spirits are high, so when the soul is well
conditioned, the pleasure is greater.

But according to their previous impression he sayeth this. So also Isaiah,
discoursing of it, calls it an affliction of the soul, and Moses too in like
manner. Not, however, by this only doth he stop their mouths, but by another
topic also, saying, Days will come when the bridegroom shall be taken from them,
and then shall they fast.

For hereby he signifies that what they did was not of gluttony, but pertained to
some marvelous dispensation. And at the same time he lays beforehand the
foundation of what he was to say touching his passion, and his controversies
with others instructing his disciples, and training them now to be versed in the
things which are deemed sorrowful. Because for themselves already to have this
said to them would have been grievous and galling, since we know that afterwards
being uttered it troubled them.

But spoken to others it would become rather less intolerable to them. It being
also natural for them to pride themselves on John's calamity, he from this topic
represses likewise such their elation. The doctrine, however, of his
resurrection he adds not yet, it not being yet time.

For so much indeed was natural, that one supposed to be a man should die, but
that other was beyond nature. Then what he had done before, this he doth hear
again. I mean, that as he, when they were attempting to prove him blamable for
eating with sinners, proved to them, on the contrary, that his proceeding was
not only no blame, but an absolute praise to him.

So here, too, when they wanted to show of him that he knows not how to manage
his disciples, he signifies that such language was the part of men not knowing
how to manage their inferences. But finding fault at random. For no man, saith
he, putteth a piece of new cloth unto an old garment.

He is again establishing his argument by illustrations from common life. And
what he saith is like this. The disciples have not yet become strong, but still
need much condescension.

They have not yet been renewed by the Spirit, and on persons in that state one
ought not to lay any burden of injunctions. And these things he said, setting
laws and rules for his own disciples, that when they should have to receive as
disciples those of all sorts that should come from the whole world, they might
deal with them very gently. Neither do men put new wine into old bottles.

Seest thou his illustrations, how like the Old Testament, the garment, the
wineskins. For Jeremiah, too, calls the people a girdle, and makes mention again
of bottles, and of wine. Thus the discourse being about gluttony and a table, he
takes his illustrations from the same.

But Luke the same words, a second and a third time and often. Not, however, in a
wearisome kind of way, but sportively, and do thou now turn from her, now
flatter and court her. Seest thou not the painters, how much they rub out, how
much they insert, when they are making a beautiful portrait? Well then, do not
thou prove inferior to these? For if these, in drawing the likeness of a body,
use such great diligence, how much more were it meet for us in fashioning a soul
to use every contrivance.

For if thou shouldst fashion well the form of this soul, thou wilt not see the
countenance of the body looking unseemly, nor lips stained, nor a mouth like a
bear's mouth dyed with blood, nor eyebrows blackened as with the smut of some
kitchen vessel, nor cheeks whitened with dust like the walls of the tombs. For
all these things are smut and cinders and dust and signals of extreme deformity.
But stay.

I have been lit on and observing, I know not how, into these expressions, and
while admonishing another to teach with gentleness, I have been myself hurried
away into wrath. Let us return, therefore, again unto the more gentle way of
admonition, and let us bear with all the faults of our wives, that we may
succeed in doing what we would. Seest thou not how we bear with the cries of
children, when we would wean them from their breast, how we endure all for this
object only, that we may persuade them to despise their former food? Thus let us
do in this case also.

Let us bear with all the rest, that we may accomplish this. For when this hath
been amended, thou wilt see the other two proceeding into order, and thou wilt
come again unto the ornaments of gold, and in the same way wilt reason
concerning them likewise, and thus by little and little bringing thy wife unto
the right rule, thou wilt be a beautiful painter, a faithful servant, an
excellent husbandman. Together with these things remind her also of the women of
old, of Sarah, of Rebecca, both of the fair and of them that were not so, and
point out how all equally practiced modesty.

For even Leah, the wife of the patriarch, not being fair, was not constrained to
devise any such thing, but although she were uncomely, and not very much beloved
by her husband, she neither devised any such thing, nor marred her countenance,
but continued to preserve the liniments thereof and disfigured, and this though
brought up by Gentiles. But thou that art a believing woman, thou that hast
Christ for thine head, art thou bringing in upon us a satanic art? And dost thou
not call to mind the water that dashed over thy countenance, the sacrifice that
adorns thy lips, the blood that hath reddened thy tongue? If thou wouldst
consider all these things, though thou wert fond of dress to the ten thousandth
degree, thou wilt not venture nor endure to put upon thee that dust and those
cinders. Learn that thou hast been joined unto Christ, and refrain from this
unseemliness.

For neither is he delighted with these colorings, but he seeks after another
beauty, of which he is to an exceeding degree a lover, I mean, that in the soul.
This the prophet likewise hath charged thee to cherish, and hath said, So shall
the king have pleasure in thy beauty. Let us not, therefore, be curious in
making ourselves unseemly.

For neither is any one of God's works imperfect, nor doth it need to be set
right by thee. For not even if to an image of the emperor, after it was set up,
any one were to seek to add his own work, would the attempt be safe, but he
would incur extreme danger. Well, then, man works, and thou addest not.

But doth God work, and dost thou amend it? And dost thou not consider the fire
of hell? Dost thou not consider the destitution of thy soul? For on this account
it is neglected, because all thy care is wasted on the flesh. But why do I speak
of the soul? For to the very flesh everything falls out contrary to what ye have
sought. Consider it.

Dost thou wish to appear beautiful? This shows thee uncomely. Dost thou wish to
please thy husband? This rather grieves him, and causes not him only, but
strangers also, to become thine accusers. Wouldst thou appear young? This will
quickly bring thee to old age.

Wouldst thou wish to array thyself honorably? This makes thee to be ashamed. For
such an one is ashamed not only before those of her own rank, but even those of
her maids who are in secret, and those of her servants who know, and above all
before herself. But why need I say these things? For that which is more grievous
than all I have now omitted, namely, that thou dost offend God, thou underminest
modesty, kindlest the flame of jealousy, emulatest the harlot women at their
brothel.

All these things then consider, ye women, and laugh to scorn the pomp of Satan
and the craft of the devil, and letting go this adorning, or rather disfiguring.
Cultivate that beauty in your own souls, which is lovely even to angels, and
desired of God, and delightful to your husbands, that ye may attain both unto
present glory and unto that which is to come. To which God grant that we may all
attain, by the grace and love towards men of our Lord Jesus Christ, to whom be
glory and might for ever and ever.

Amen.


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  CHAPTER 35: 31: MT 9:18 - 26
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HOMILY XXXI MATTHEW 9. XVIII-XXVI While he spake these things unto them, behold,
there came in a ruler, and worshipped him, saying, My daughter is even now dead,
but come and lay thy hand upon her, and she shall live. The deed overtook the
words, so that the mouths of the Pharisees were the more stopped. For both he
that came was a ruler of the synagogue, and his affliction terrible.

For the young damsel was both his only child, and twelve years old, the very
flower of her age, on which account especially he raised her up again, and that
immediately. And if Luke say that men came, saying, Trouble not the master, for
she is dead, we will say this, that the expression, She is even now dead, was
that of one conjecturing from the time of his journeying, or exaggerating his
affliction. For it is an usual thing with persons in need to heighten their own
evils by their report, and to say something more than is really true, the more
to attract those whom they are beseeching.

But see his dullness, how he requires of Christ two things, both his actual
presence, and the laying on of his hand. And this, by the way, is a sign that he
had left her still breathing. This Naaman also, that Syrian, required of the
prophet.

For I thought, saith he, he will surely come out, and will lay on his hand. For
in truth they who are more or less dull of temper, require sight in sensible
things. And where, as Mark saith, he took the three disciples, and so doth Luke,
our evangelist merely saith the disciples.

Wherefore then did he not take with him Matthew, though he had but just come
unto him, to bring him to a more earnest longing, and because he was yet rather
in an imperfect state. For to this intent doth he honour those, that these may
grow such as those are. But for him it sufficed for the present, to see what
befell the woman with the issue of blood, and to be honoured by his table, and
by his partaking of his salt.

And when he had risen up, many followed him, as for a great miracle, both on
account of the person who had come, and because the more part being of a grosser
disposition, were seeking not so much the care of the soul, as the healing of
the body. And they flowed together, some urged by their own afflictions, some
hastening to behold how other men's were cured. However there were as yet but
few in the habit of coming principally for the sake of his words and doctrine.

Nevertheless he did not suffer them to enter into the house, but his disciples
only, and not even all of these, everywhere instructing us to repel the applause
of the multitude. And behold, it is said, a woman that had an issue of blood
twelve years, came behind him, and touched the hem of his garment. For she said
within herself, If I may but touch his garment, I shall be whole.

Wherefore did she not approach him boldly? She was ashamed on account of her
affliction, accounting herself to be unclean. For if the menstruous woman was
judged not to be clean, much more would she have the same thought, who was
afflicted with such a disease, since in fact that complaint was under the law
accounted a great uncleanness. Therefore she lies hidden, and conceals herself.

For neither had she as yet the proper and correct opinion concerning him, else
she would not have thought to be concealed. And this is the first woman that
came unto him in public, having heard, of course, that he heals women also, and
that he is on his way to the little daughter that was dead. And she durst not
invite him to her house, although she was wealthy, nay, neither did she approach
publicly, but secretly with faith she touched his garment.

For she did not doubt, nor say in herself, Shall I indeed be delivered from the
disease? Shall I indeed fail of deliverance? But confident of her health, she so
approached him. For she said, we read, in herself, If I may only touch his
garment, I shall be whole. Yea, for she saw out of what manner of house he was
come, that of the publicans, and who they were that followed him, sinners and
publicans.

And all these things made her to be of good hope. What then doth Christ? He
suffers her not to be hid, but brings her into the midst, and makes her manifest
for many purposes. It is true, indeed, that some of the senseless ones say, He
does this for love of glory, for why, say they, did he not suffer her to be hid?
What sayest thou, unholy, yea, all unholy one? He that enjoys silence, he that
passes by miracles innumerable, is he in love with glory? For what intent, then,
doth he bring her forward? In the first place he puts an end to the woman's
fear, lest, being pricked by her conscience as having stolen the gift, she
should abide in agony.

In the second place he sets her right, in respect of her thinking to be hid.
Thirdly, he exhibits her faith to all, so as to provoke the rest also to
emulation. And his staying of the fountains of her blood was no greater sign
than he affords in signifying his knowledge of all things.

Moreover, the ruler of the synagogue, who was on the point of thorough unbelief,
and so of utter ruin, he corrects by the woman. Since both they that came said,
Trouble not the master, for the damsel is dead. And those in the house laughed
him to scorn when he said, She sleepeth.

And it was likely that the father, too, should have experienced some such
feeling. Therefore, to correct this weakness beforehand, he brings forward the
simple woman. For as to that ruler being quite of the grosser sort, here would
he saith unto him, Fear not, do thou believe only, and she shall be made whole.

Thus he waited also on purpose for death to come on, and that then he should
arrive, in order that the proof of the resurrection might be distinct. With this
view he both walks more leisurely, and discourses more with the woman, that he
might give time for the damsel to die, and for those to come who told of it, and
said, Trouble not the master. This again surely the evangelist obscurely
signifies when he saith, While he yet spake, there came from the house certain
which said, Thy daughter is dead, trouble not the master.

For his will was that her death should be believed, that her resurrection might
not be suspected. And this he doth in every instance. So also in the case of
Lazarus, he waited a first and a second and a third day.

On account then of all these things he brings her forward, and saith, Daughter,
be of good cheer. Even as he had said also to the paralyzed person, Son, be of
good cheer. Because, in truth, the woman was exceedingly alarmed.

Therefore he saith, Be of good cheer, and he calls her daughter. For her faith
had made her a daughter. After that comes also her praise, Thy faith hath made
thee whole.

But Luke tells us also other things more than these concerning the woman. Thus,
when she had approached him, saith he, and had received her health, Christ did
not immediately call her, but first he saith, Which is he that touched me? Then
when Peter and they that were with him said, Master, the multitude thronged
thee, and pressed thee, and saith thou who touched me. What was a very sure
sign, both that he was encompassed with real flesh, and that he trampled on all
vainglory.

For they did not follow him at all afar off, but thronged him on every side. He
for his part continued to say, Somebody hath touched me, for I perceive that
virtue is gone out of me, answering after a grosser manner according to the
impression of his hearers. But these things he said, that he might also induce
her of herself to make confession.

For on this account neither did he immediately convict her, in order that having
signified that he knows all things clearly, he might induce her of her own
accord to publish all, and work upon her to proclaim herself what had been done,
and that he might not incur suspicion by saying it. Seest thou the woman
superior to the ruler of the synagogue? She detained him not, she took no hold
of him, but touched him only with the end of her fingers, and though she came
later, she first went away healed. And he indeed was bringing the physician
altogether to his house, but for her a mere touch suffered.

For though she was bound by her affliction, yet her faith had given her wings.
And mark how he comforts her, saying, Thy faith hath saved thee. Now surely, had
he drawn her forward for display, he would not have added this.

But he saith this, partly teaching the ruler of the synagogue to believe, partly
proclaiming the woman's praise, and affording her by these words delight and
advantage equal to her bodily health. For that he did this is minded to glorify
her, and to amend others, and not to show himself glorious, is manifest from
hence. That he indeed would have been equally an object of admiration even
without this.

For the miracles were pouring around him faster than the snowflakes, and he both
had done and was to do far greater things than these. But the woman, had this
not happened, would have gone away hid, deprived of those great praises. For
this cause he brought her forward, and proclaimed her praise, and cast out her
fear.

For she came, it is said, trembling. And he caused her to be of good courage,
and together with health of body he gave her also other provisions for her
journey, in that he said, Go in peace. And when he came into the ruler's house,
and saw the minstrels and the people making a noise, he saith unto them, Give
place, for the maid is not dead, but sleepeth.

And they laughed him to scorn. Noble tokens, surely these, of the rulers of
synagogues. In the moment of her death, pipes and cymbals raising a dirge, What
then doth Christ? All the rest he cast out, but the parents he brought in, to
leave no room for saying that he healed her in any other way.

And before her resurrection too, he raises her in his word, saying, The maid is
not dead, but sleepeth. And in many instances besides, he doeth this, as then on
the sea he expels tumult from the mind of the bystanders, at the same time both
signifying that it is easy for him to raise the dead. Which same thing he did
with respect to Lazarus also, saying, Our friend Lazarus sleepeth.

And also teaching us not to fear death, for that it is not death, but is
henceforth become a sleep. Thus, since he himself was to die, he doth in the
persons of others prepare his disciples beforehand to be of good courage, and to
bear the end meekly. Since in truth, when he had come, death was from that time
forward a sleep.

But yet they laughed him to scorn. He however was not indignant at being
disbelieved by those for whom he was a little afterwards to work miracles.
Neither did he rebuke their laughter, in order that both it, and the pipes, and
the cymbals, and all the other things, might be a sure proof of her death.

For since for the most part, after the miracles are done, men disbelieve, he
takes them beforehand by their own answers, which was done in the case both of
Lazarus and of Moses. For to Moses first he saith, What is that in thine hand?
In order that, when he saw it become a serpent, he should not forget that it was
a rod before, but being reminded of his own saying, might be amazed at what was
done. And with regard to Lazarus he saith, Where have ye laid him? That they who
had said, Come and see, and He stinketh, for he hath been dead four days, might
no longer be able to disbelieve his having raised a dead man.

Seeing then the cymbals and the multitude, he put them all out, and in the
presence of the parents works the miracle, not introducing another soul, but
recalling the same that had gone out, and awakening her as it were out of a
sleep. And he holds her by the hand, assuring the beholders, so as by that sight
to make a way for the belief of her resurrection. For whereas the father said,
Lay thy hand upon her, he on his part doth somewhat more, for he lays no hand on
her, but rather takes hold of her, and raises her, implying that to him all
things are ready.

And he not only raises her up, but also commands to give her meat, that the
event might not seem to be an illusion. And he doth not give it himself, but
commands them. As also with regard to Lazarus, he said, Lose him, and let him
go, and afterwards makes him partaker of his table.

For so is he wont always to establish both points, making it with all
completeness the demonstration alike of the death and of the resurrection. But
do thou mark, I pray thee, not her resurrection only, but also his commanding to
tell no man. And by all learned thou this especially, his freedom from
haughtiness and vainglory.

And withal learned this other thing also, that he cast them that were beating
themselves out of the house, and declared them unworthy of such a sight. And do
not thou go out with the minstrels, but remain with Peter and John and James.
For if he cast them out then, much more now.

For then it was not yet manifest that death was become a sleep. But now this is
clearer than the very sun itself. But is it that he hath not raised thy daughter
now? But surely he will raise her.

And with more abundant glory. For that damsel, when she had risen, died again.
But thy child, if she rise again, abides thenceforth in immortal being.

Let no man therefore beat himself any more, nor wail, need the disparished
Christ's achievement. For indeed he overcame death. Why then dost thou wail for
naught? The thing is become a sleep.

Why lament and weep? Why, even if Greeks did this, they should be laughed to
scorn. But when the believer behaves himself unseemly in these things, what plea
hath he? What excuse will there be for them that are guilty of such folly, and
this after so long a time, and so clear proof of the resurrection? But thou, as
though labouring to add to the charge against thee, dost also bring us in
heathen women singing dirges, to kindle thy feelings, and to stir up the furnace
thoroughly. And thou hearkenest not to Paul, saying, What concord hath Christ
with Belial? Or what part hath he that believeth with an infidel? And while the
children of heathens, who know nothing of resurrection, do yet find words of
consolation, saying, Bear it manfully, for it is not possible to undo what hath
taken place, nor to amend it by lamentations.

Art not thou, who hearest singings wiser and better than these, ashamed to
behave thyself more unseemly than they? For we say not at all, Bear it manfully,
because it is not possible to undo what hath taken place, but, Bear it manfully,
because he will surely rise again. The child sleeps, and is not dead. He is at
rest, and hath not perished.

For resurrection will be his final lot, and eternal life, and immortality, and
an angel's portion. Here is thou not the psalm that saith, Return unto thy rest,
O my soul, for the Lord hath dealt bountifully with thee? God calleth it
bountiful dealing, and dost thou make lamentation? And what more couldst thou
have done, if thou wert a foe, and an enemy of the dead? Why, if there must be
mourning, it is the devil that ought to mourn. He may beat himself, he may wail,
at our journeying to greater blessings.

This lamentation becomes his wickedness, not thee, who art going to be crowned
and to rest. Yea, for death is a fair haven. Consider at any rate with how many
evils our present life has filled.

Reflect how often thou thyself hast cursed our present life. For indeed things
go on to worse, and from the very beginning thou wert involved in no small
condemnation. For saith he, In sorrow thou shalt bring forth children, and in
the sweat of thy face shalt thou eat thy bread, and in the world ye shall have
tribulation.

But of our state there, no such word at all is spoken, but all the contrary,
that grief and sorrow and sighing have fled away. And that men shall come from
the east and from the west, and shall recline in the bosoms of Abraham and Isaac
and Jacob. And that the region there is a spiritual bride-chamber, and bright
lamps, and a translation to heaven.

Why then disgraced the departed? Why disposed the rest to fear and tremble at
death? Why cause many to accuse God, as though He had done very dreadful things?
Or rather, why after this invite poor persons, and entreat priests to pray? In
order, saith he, that the dead may depart into rest, that He may find the judge
propitious. For these things then art there mourning and wailing? Thou art there
for fighting and warring with thyself, exciting a storm against thyself on
account of his having entered into harbour. But what can I do? saith he, such a
thing is nature.

The blame is not nature's, neither doth it belong to the necessary consequence
of the thing. But it is we that are turning all things upside down, are overcome
with softness, are giving up our proper nobility, and are making the unbelievers
worse. For how shall we reason with another concerning immortality? How shall we
persuade the heathen, when we fear death, and shudder at it more than he? Many
for instance among the Greeks, although they knew nothing, of course, about
immortality, have crowned themselves at the decrees of their children, and
appeared in white garments, that they might reap the present glory.

But thou not even for the future's glory's sake ceasest thy woman's behaviour in
wailing. But hast thou no heirs, nor any to succeed to thy goods? And which
wouldst thou rather, that he should be heir of thy possessions, or of heaven?
And which didst thou desire, that he should succeed to the things that perish,
which he must have let go soon after, or to things that remain, and are
immovable? Thou hast him not for heir, but God had him instead of thee. He
became not joint heir with his own brethren, but he became joint heir with
Christ.

But to whom, saith he, are we to leave our garments, to whom our houses, to whom
our slaves, and our lands? To him again, and more securely than if he lived, for
there is nothing to hinder. For if barbarians burn the goods of the departed
together with them, much more were it a righteous thing for thee to send away
with the dead what things he hath, not to be turned to ashes like those, but to
invest him with more glory, and that if he departed a sinner it may do away his
sins, but if righteous, that it may become an increase of reward and recompense.
But dost thou long to see him? Then live the same life with him, and thou wilt
soon obtain that sacred vision.

And herewith consider this also, that though thou shouldst not hearken to us,
thou wilt certainly yield to time. But no reward, then, for thee, for the
consolation comes of the number of the days. Whereas, if thou art willing now to
command thyself, thou wilt gain two very great points.

First, thou wilt deliver thyself from the intervening ills. Next, thou wilt be
crowned with the brighter crown from God. For indeed neither almsgiving nor
anything else is nearly so great as bearing affliction meekly.

Bear in mind that even the Son of God died, and he indeed for thee, but thou for
thyself. And when he said, If it be possible, let the cup pass from me, and
suffered pain, and was in agony, nevertheless he shunned not the end, but
underwent it, and that with its whole course of exceeding woe. That is, he did
by no means simply endure death, but the most shameful death, and before his
death, stripes, and before his stripes, upbraidings, and jeers, and revilings,
instructing thee to bear all manfully.

And though he died, and put off his body, he resumed it again in greater glory,
herein also holding out to thee good hopes. If these things be not a fable,
lament not. If thou account these things to be sure, weep not.

But if thou dost weep, how wilt thou be able to persuade the Greek that thou
believest? But even so doth the event still appear intolerable to thee? Well
then, for this very cause it is not meet to lament for him, for he is delivered
from many such calamities. Grudge not therefore against him, neither envy him.
For to ask death for yourself because of his premature end, and to lament for
him that he did not live to endure many such things, is rather the part of one
grudging and envying.

And think not of this, that he will no more return home, but that thyself also
art a little while after to go to him. Regard not this, that he returns here no
more, but that neither do these things that are seen remain such as they are,
but these too are being transformed. Yea, for heaven, and earth, and sea, and
all, are being put together afresh, and then shalt thou recover thy child in
greater glory.

And if indeed he departed a sinner, his wickedness is stayed. For certainly, had
God known that he was being converted, he would not have snatched him away
before his repentance. But if he ended his life righteous, he now possesses all
good in safety.

Whence it is manifest that thy tears are not of kindly affection, but of
unreasoning passion. For if thou lovest the departed, thou shouldst rejoice and
be glad that he is delivered from the present waves. And what is there more, I
pray thee? What is there fresh and new? Do we not see the same things daily
revolving? Day and night, night and day, winter and summer, summer and winter,
and nothing more? And these indeed are ever the same, but our evils are fresh
and newer.

Wouldst thou then have him every day drawing up more of these things, and
abiding here, and sickening, and mourning, and in fear and trembling, and
enduring some of the ills of life, dreading others lest he sometime endure them?
Since assuredly thou canst not say this, that one sailing over this great sea
might possibly be free from despondency and cares, and from all other such
things. And withal take this also into account, that thou didst not bring him
forth immortal, and that if he had not died now, he must have endured it soon
after. But is it that thou hadst not thy fellow of him? But thou wilt of a
certainty enjoy him there.

But long ist thou to see him here also? And what is there to hinder thee? For
thou art permitted even here, if thou be watchful. For the hope of the things to
come is clearer than sight. But thou, if he were in some king's court, wouldst
not ever seek to see him, so long as thou heardst of his good report.

And seeing him departed to the things that are far better, art thou fainthearted
about a little time, and that, when thou hast in his place one to dwell with
thee? But hast thou no husband? Yet hast thou a consolation, even the father of
the orphans, and judge of the widows. Hear even Paul pronouncing this widowhood
blessed, and saying, Now she that is a widow indeed and desolate trusteth in the
Lord. Because such an one will appear more approved, evincing as she doth
greater patience.

Mourn not, therefore, for that which is thy crown, that for which thou demandest
a reward. Since thou hast also restored his deposit, if thou hast exhibited the
very thing entrusted to thee, be not in care any more, having laid up the
possession in an inviolable treasure-house. But if thou wouldst really learn,
both what is our present being, and what our life to come, and that the one is a
spider's web and a shadow, but the things there, all of them, immovable and
immortal, that wouldst not after that want other arguments.

For whereas now thy child is delivered from all change, if he were here, perhaps
he might continue good, perhaps not so. Seest thou not how many openly cast off
their own children? How many are constrained to keep them at home, although
worse than the open outcast? Let us make account of all these things, and
practice self-command. For so shall we at once show regard to the deceased, and
enjoy much praise from men, and receive from God the great rewards of patience,
and attain unto the good things eternal, unto which may we all attain, by the
grace and love towards men of our Lord Jesus Christ, to whom be glory and might
for ever and ever.

Amen. End of Homily 31


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  CHAPTER 36: 32: MT 9:27 - 10:15
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Homily 32 Commentary on the Gospels of St. Matthew by St. John Chrysostom
Translated by Sir George Prevost. This LibriVox recording is in the public
domain. Homily 32 Matthew 9, 27-10, 15 1 And when Jesus departed thence, two
blind men followed him, crying and saying, Thou son of David, have mercy on us.

2 And when he was come into the house, the blind men came to him, and Jesus
saith unto them, Believe ye that I am able to do this? 3 They say unto him, Yea,
Lord. 4 Then touched he their eyes, saying, According to your faith, be it unto
you. 5 And their eyes were opened.

Wherefore can it be that he puts them off, and they crying out? 6 Here again
teaching us utterly to repel the glory that cometh from the multitude. 7 For
because the house was near, he leads them thither to heal them in private. And
this is evident from the fact that he charged them moreover to tell no man.

8 But this is no light charge against the Jews, when these men, though their
eyes were struck out, receive the faith by hearing alone, but they beholding the
miracles, and having their sight to witness what was happening, do all just
contrary. 9 And see their earnestness also, both by their cry and by their
prayer itself. For they did not merely approach him, but with loud cries, and
alleging not else but mercy.

10 And they called him Son of David, because the name was thought to be
honourable. In many passages, for instance, did the prophets likewise so call
the kings, whom they wished to honour, and to declare great. 11 And having
brought them into the house, he puts to them a further question.

For in many cases he made a point of healing on entreaty, lest any should
suppose him to be rushing upon these miracles through vainglory, and not on this
account alone, but to indicate also that they deserve healing, and that no one
should say, ìIf it was of mere mercy that he saved, all men ought to be saved.î
12 For even his love to man hath a kind of proportion, depending on the faith of
them that are healed. But not for these causes only doth he require faith of
them, but for as much as they called him Son of David, he to lead them up to
what is higher, and to teach them to entertain the imaginations they ought of
himself, saith, ìBelieve ye that I am able to do this?î He did not say, ìBelieve
ye that I am able to entreat my Father, that I am able to pray, but that I am
able to do this.î What then is their word? ìYea, Lord.î They call him no more
Son of David, but soar higher, and acknowledge his dominion. And then at last he
for his part lays his hand upon them, saying, ìAccording to your faith be it
unto you.î And this he doth to confirm their faith, and to show that they are
participators in the good work, and to witness that their words were not words
of flattery.

For neither did he say, ìLet your eyes be opened, but according to your faith be
it unto you.î Which he saith to many of them that came unto him, before the
healing of their bodies, hastening to proclaim the faith in their soul, so as
both to make them more approved, and to render others more serious. Thus with
respect to the sick of the palsy also. For thereto, before giving nerve to the
body, he raises up the fallen soul, saying, ìSon, be of good cheer, thy sins be
forgiven thee.î And the young damsel too, when he had raised her up, he
detained, and by the food taught her her benefactor.

And in the case of the centurion also he did in like manner, leaving the whole
to his faith. And as to his disciples again, when delivering them from the storm
on the sea, he delivered them first from their want of faith. Just so likewise
in this case.

He knew indeed, even before their cry, the secrets of their mind. But that he
might lead on others also to the same earnestness, he makes them known to the
rest as well, by the result of their cure, proclaiming their hidden faith. Then
after their cure, he commands them to tell no man.

Neither doth he merely command them, but with much strictness. For Jesus, it is
said, straightly charged them, saying, ìSee that no man know it.î But they, when
they were departed, spread abroad his fame in all that country. They however did
not endure this, but became preachers and evangelists.

And when bidden to hide what had been done, they endured it not. And if in
another place we find him saying, ìGo thy way, and declare the glory of God.î
That is not contrary to this, but even highly in agreement herewith. For he
instructs us to say nothing ourselves, concerning ourselves, but even to forbid
them that would eulogize us.

But if the glory be referred to God, then not only not to forbid, but to command
men to do this. And as they went out, it is said, ìBehold, they brought unto him
a dumb man possessed with the devil.î For the affliction was not natural, but
the device of the evil spirit. Wherefore also he needs others to bring him.

For he could neither make entreaty himself, being speechless, nor supplicate
others, when the evil spirit had bound his tongue, and together with his tongue
had fettered his soul. For this cause neither doth he require faith of him, but
straightway heals the disease. For when the devil was cast out, it saith, the
dumb spake, and the multitudes marvelled, saying, ìIt was never so seen in
Israel.î Now this especially vexed the Pharisees, that they preferred him to
all, not only that then were, but that had ever been.

And they preferred him, not for his healing, but for his doing it easily and
quickly, and to diseases innumerable and incurable. And thus the multitude. But
the Pharisees, quite contrary wise, not only disparaging the works, but saying
things contradictory to themselves, and not ashamed.

Such a thing as wickedness. For what say they? He casteth out devils through the
prints of the devils. What can be more foolish than this? For in the first
place, as he also saith further on, it is impossible that a devil should cast
out a devil.

For that being is wont to repair what belongs to himself, not to pull it down.
But he did not cast out devils only, but also cleansed lepers, and raised the
dead, and curbed the sea, and remitted sins, and preached the kingdom, and
brought men unto the Father. Things which a demon would never either choose, or
at any time be able to effect.

For the devils bring men to idols, and withdraw them from God, and persuade them
to disbelieve the life to come. The devil doth not bestow kindness when he is
insulted. For as much as even when not insulted, he harms those that court and
honor him.

But he doeth the contrary. For after these there are insults and revilings. He
went about, it is said, all the cities and villages, teaching in their
synagogues, and preaching the gospel of the kingdom, and healing every sickness
and every disease.

And so far from punishing them for their insensibility, he did not even simply
rebuke them, at once both evincing his meekness, and so refuting the calumny,
and at the same time minded also by the signs which followed, to exhibit his
proof more completely, and then to adduce also the refutation by words. He went
about therefore both in cities, and in countries, and in their synagogues,
instructing us to requite our calumniators, not with fresh calumnies, but with
greater benefits. Since if not for man's sake, but God's, thou doest good to thy
fellow-servants, whatsoever they may do, leave not thou off doing them good,
that thy reward may be greater.

Since he surely, who upon their calumny leaves off his doing good, signifies
that for their praises' sake, not for God's sake, he applies himself to that
kind of virtue. For this caused Christ to teach us that of mere goodness he had
entered on this, so far from waiting for the sick to come to him, of himself
hastened unto them, bearing them two of the greatest blessings, one, the gospel
of the kingdom, another, the perfect cure of all their diseases. And not a city
did he overlook, not a village did he hasten by, but visited every place.

And not even at this doth he stop, but he exhibits also another instance of his
forethought, that is, when he saw, it is said, the multitudes, he was moved with
compassion on them, because they were troubled, and scattered abroad, as sheep
having no shepherd. Then saith he unto his disciples, The harvest truly is
plenteous, but the labourers are few. Pray ye therefore the Lord of the harvest,
that he will send forth labourers into his harvest.

See again his freedom from vainglory, that he may not draw all men unto himself,
he sends out his disciples. And not with this view only, but that he might also
teach them, after practising in Palestine, as in a sort of training school, to
strip themselves for their conflicts with the world. For this purpose, then, he
makes the exercises even more serious than the actual conflicts, so far as
pertain to their own virtue, that they might more easily engage in the struggles
that were to ensue, as it were a sort of tender nestlings whom he was at length
leading out to fly.

And for the present he makes them physicians of bodies, dispensing to them
afterwards the cure of the soul, which is the principal thing. And mark how he
points out the facility and necessity of the thing. For what saith he? The
harvest truly is plenteous, but the labourers are few.

That is, not to the sowing, saith he, but to the reaping do I send you. Which in
John he expressed by, Other men laboured, and year entered into their labours.
And these things he said, at once repressing their pride, in preparing them to
be of good courage, and signifying that the greater part of the labour came
first.

And contemplate him here, too, beginning from love to man, not with any
requital. For he had compassion, because they were troubled and scattered
abroad, as sheep having no shepherd. This is his charge against the rulers of
the Jews, that being shepherds they acted the part of wolves.

For so far from amending the multitude they even marred their progress. For
instance, when they were marvelling and singing, it was never so seen in Israel.
These were affirming the contrary.

He casteth out devils through the prince of the devils. But of what labourers
doth he speak here? Of the twelve disciples. What then? Whereas he had said, But
the labourers are few, did he add to their number? By no means, but he sent them
out alone.

Wherefore then did he say, Pray ye the Lord of the harvest, that he would send
forth labourers into his harvest, and made no addition to their number? Because
though they were but twelve, he made them many from that time forward, not by
adding to their number, but by giving them power. Then to signify how great the
gift is, he saith, Pray ye the Lord of the harvest, and indirectly declares it
to be his own prerogative. For after having said, Pray ye the Lord of the
harvest, when they had not made any entreaty nor prayer, he himself at once
ordains them, reminding them also of the sayings of John, of the
threshing-floor, and of the person winnowing, and of the chaff, and of the
wheat.

Whence it is evident that himself is the husbandman, himself the Lord of the
harvest, himself the master and owner of the prophets. For if he sent them to
reap, clearly it was not to reap what belongs to another, but what he himself
had sown by the prophets. But not in this way only was he indirectly encouraging
them, in calling their ministry a harvest, but also by making them able for the
ministry.

And when he had called unto him, it saith, his twelve disciples, he gave them
power against unclean spirits, to cast them out, and to heal all manner of
sickness, and all manner of disease. Still the spirit was not yet given. For
there was not yet, it saith, a spirit, because that Jesus was not yet glorified.

How then did they cast out the spirits? By his command, by his authority. And
Mark, I well timed, was the mission. For not at the beginning did he send them,
but when they had enjoyed sufficiently the advantage of following him, and had
seen a dead person raised, and the sea rebuked, and devils expelled, and a
paralytic new strung, and sins remitted, and a leper cleansed, and had received
a sufficient proof of his power, both by deeds and words, then he sends them
forth, and not to dangerous acts, for as yet there was no danger in Palestine.

But they had only to stand against evil speakings. However, even of this he
forewarns them, I mean of their perils, preparing them even before the time, and
making them feel as in conflict by his continual predictions of that sort. Then,
since he had mentioned to us two pairs of apostles, that of Peter and that of
John, and after those had pointed out the calling of Matthew, but it said
nothing to us either of the calling or of the name of the other apostles, here
of necessity he sets down the list of them, and their number, and makes known
their names, saying thus.

Now the names of the twelve apostles are these. First Simon, who was called
Peter, because there was also another Simon, the Canaanite, and there was Judas
Iscariot, and Judas the brother of James, and James the son of Alphaeus, and
James the son of Zebedee. Now Mark doth also put them according to their
dignity, for after the two leaders he then numbers Andrew, but our evangelist
not so, but without distinction, or rather he sets before himself even Thomas,
who came far short of him.

But let us look at the list of them from the beginning. First Simon, who was
called Peter, and Andrew his brother. Even this is no small praise, for the one
he named from his virtue, the other from his high kindred, which was in
conformity to his disposition.

Then James the son of Zebedee, and John his brother. See as thou he arranges
them not according to their dignity, for to me John seems to be greater, not
only than the others, but even than his brother. After this when he had said
Philip and Bartholomew, he added Thomas and Matthew the publican.

But Luke not so, but in the opposite order, and he puts him before Thomas. Next,
James the son of Alphaeus. For there was, as I have already said, the son of
Zebedee also.

Then, after having mentioned Lavaeus, whose surname was Thaddaeus, and Thyman
Zelotas, whom he calls also the Canaanite, he comes to the traitor. And not as a
sort of enemy or foe, but as one writing a history. So hath he described him.

He saith not, the unholy, the all unholy one, but hath named him from his city,
Judas Iscariot. Because there was also another Judas, Lavaeus, whose surname was
Thaddaeus, who, Luke saith, was the brother of James, saying, Judas the brother
of James. Therefore, to distinguish him from this man it saith, Judas Iscariot,
who also betrayed him.

And he hath not a shame to say, who also betrayed him. So far were they from
ever disguising aught even of those things that seemed to be matters of
reproach. And first of all, and leader of the choir, is the unlearned, the
ignorant man.

But let us see whither, and to whom he sends them. These twelve, it is said,
Jesus sent forth. What manner of men were these? The fishermen, the publicans.

For indeed four were fishermen, and two publicans, Matthew and James. And one
was even a traitor. And what saith he to them? He presently charges them,
saying, Go not into the way of the Gentiles, and into any city of the Samaritans
enter ye not, but go rather to the lost sheep of the house of Israel.

For think not at all, saith he, because they insult me, and call me demoniac,
that I hate them, and turn away from them. Nay, as I sought earnestly to amend
them in the first place, so keeping you away from all the rest, to them do I
send you as teachers and physicians. And I not only forbid you to preach to
others before these, but I do not suffer you so much as to touch upon the road
that leads thither, nor to enter into such a city.

Because the Samaritans too are in a state of enmity with the Jews. And yet it
was an easier thing to deal with them, for they were much more favorably
disposed to the faith. But the case of these was more difficult.

But for all this he sends them on the harder task, indicating his guardian care
of them, and stopping the mouths of the Jews, and preparing the way for the
teaching of the apostles, that people might not hereafter blame them for
entering in to men uncircumcised, and think they had a just cause for shunning
and abhorring them. And he calls them lost, not stray, sheep, in every way
contriving how to excuse them, and winning their mind to himself. And as ye go,
saith he, preach, saying, The kingdom of heaven is at hand.

Seest thou the greatness of their ministry, seest thou the dignity of the
apostles, of nothing that is the object of sense that they commanded to speak,
nor such as Moses spake of, and the prophets before them, but of some new and
strange things. For while the former preached no such things, but earth, and the
good things in the earth, these preached the kingdom of heaven, and whatever is
there. And not from this circumstance only were these the greater, but also from
their obedience, in that they shrink not, nor are they backward like those of
old.

But warned as they are of perils and wars, and of those insupportable evils,
they receive with great obedience his injunctions, as being heralds of a
kingdom. And what marvel, saith one, if having nothing to preach that is dismal
or grievous, they readily obeyed. What sayest thou? Nothing grievous enjoined
them? Dost thou not hear of the prisons, the executions, the civil wars, the
hatred of all men? All which, he said a little while after, they must undergo.

True as to other men, he sent them to be procurers and heralds of innumerable
blessings, but for themselves he said and proclaimed beforehand, that they were
to suffer terrible and incurable ills. After this to make them trustworthy, he
saith, heal the sick, cleanse the lepers, cast out devils, freely ye have
received, freely give. See how he provides for their conduct, and that no less
than for their miracles, implying that the miracles without this are nothing.

Thus he both quells their pride by saying, freely ye have received, freely give,
and takes order for their being clear of covetousness. Moreover, lest it should
be thought their own work, and they be lifted up by the signs that were wrought,
he saith, freely ye have received. Ye bestow no favour on them that receive you,
for not for a price did ye receive these things, nor after toil, for the grace
is mine.

In like manner, therefore, give ye to them also, for there is no finding a price
worthy of them. After this, plucking up immediately the root of evils, he saith,
provide neither gold, nor silver, nor brass in your purses, nor scrip for your
journey, neither two coats, neither shoes, nor yet a staff. He said not, take
them not with you, but even if you can obtain them from another, flee the evil
disease.

And you see that hereby he was answering many good purposes. First, setting his
disciples above suspicion. Secondly, freeing them from all care, so that they
might give all their leisure to the word.

Thirdly, teaching them his own power. Of this accordingly he quite speaks out to
them afterwards, Lack ye anything when I send you naked and unshod? He did not
at once say, Provide not, but when he had said, Cleanse the lepers, cast out
devils, then he said, Provide nothing, freely ye have received, freely give. By
his way of ordering things consulting at once for their interest, their credit,
and their ability.

But perhaps some one may say, that the rest may not be unaccountable, but, not
to have a scrip for the journey, neither two coats, nor a staff, nor shoes, why
did he enjoin this? Being minded to train them up unto all perfection. Since
even further back he had suffered them not to take thought so much as for the
next day. For even to the whole world he was to send them out as teachers.

Therefore of men he makes them even angels, so to speak, releasing them from all
worldly care, so that they should be possessed with one care alone, that of
their teaching. Or rather even from that he releases them, saying, Take no
thought how or what ye shall speak. And thus, what seems to be very grievous and
galling, this he shows to be especially light and easy for them.

For nothing makes men so cheerful as being freed from anxiety and care, and
especially when it is granted them, being so freed, to lack nothing, God being
present, and becoming to them instead of all things. Next, lest they should say,
Whence then are we to obtain our necessary food? He saith not unto them, Ye have
heard that I have told you before, behold the fowls of the air. For they were
not yet able to realize this commandment in their actions.

But he added what came far short of this saying. For the workman is worthy of
his meat, declaring that they must be nourished by their disciples, that neither
they might be high-minded toward those whom they were teaching, as though giving
all and receiving nothing at their hands, nor these again break away, as being
despised by their teachers. After this, that they may not say, Dost thou then
command us to live by begging, and be ashamed of this? He signifies the thing to
be a debt, both by calling them workmen, and by terming what was given higher.

For think not, saith he, because the labour is in words, that the benefit
conferred by you is small. Nay, for the thing hath much toil. And whatsoever
they that are taught may give, it is not a free gift which they bestow, but a
recompense which they render.

For the workman is worthy of his meat. But this, he said, not as declaring so
much to be the worth of the apostles' labours, far from it, God forbid, but as
both making it a law for them to seek nothing more, and as convincing the
givers, that what they do is not an act of liberality, but a debt. And into
whatsoever city or town ye shall enter, inquire who in it is worthy, and there
abide till ye go thence.

That is, it follows not, saith he, from my saying, the workman is worthy of his
meat, that I have opened to you all men's doors. But herein also do I require
you to use much circumspection. For this will profit you both in respect of your
credit, and for your very maintenance.

For if he is worthy, he will surely give you food, more especially when ye ask
nothing beyond mere necessities. And he not only requires them to seek out
worthy persons, but also not to change house for house, whereby they would
neither vex him that is receiving them, nor themselves get the character of
gluttony and self-indulgence. For this he declared by saying, There abide till
ye go thence.

And this one may perceive from the other evangelists also. Seest thou how he
made them honorable by this also, and those that received them careful, by
signifying that they rather are the gainers, both in honor and in respect of
advantage. Then pursuing again the same subject, he saith, And when ye come into
an house, salute it.

And if the house be worthy, let your peace come upon it. But if it be not
worthy, let your peace return to you. Seeest thou how far he declines not to
carry his injunctions, and very fitly.

For as champions of godliness, and preachers to the whole world, was he training
them. And in that regard disposing them to practice moderation, in making them
objects of love, he saith, And whoever shall not receive you, nor hear your
words, when ye depart out of that house or city, shake off the dust of your
feet. Verily I say unto you, It shall be more tolerable for the land of Sodom
and Gomorrah in the day of judgment, than for that city.

That is, do not, saith he, because ye are teachers, therefore wait to be saluted
by others, but be first in showing that respect. Then implying that this is not
a mere salutation, but a blessing, he saith, If the house be worthy, it shall
come upon it. But if it deal insolently, its first punishment will be, Not to
have the benefit of your peace.

And the second, that it shall suffer the doom of Sodom. And what, it will be
said, is their punishment to us? Ye will have the houses of such as are worthy.
But what means, shake off the dust of your feet? It is either to signify their
having received nothing of them, or to be a witness to them of the long journey
which they had travelled for their sake.

But mark, I pray thee, how he doth not even yet give the whole to them. For
neither doth he as yet bestow upon them foreknowledge, so as to learn who is
worthy, and who is not so. But he bids them inquire, and await the trial.

How then did he himself abide with the publican? Because he was become worthy by
his conversion. And mark, I pray thee, how when he had stripped them of all, he
gave them all, by suffering them to abide in the houses of those who became
disciples, and to enter therein, having nothing. For thus both themselves were
freed from anxiety, and they would convince the others that for their salvation
only are they come, first by bringing in nothing with them, then by requiring no
more of them than necessities.

Lastly, by not entering all their houses without distinction. Since not by the
signs only did he desire them to appear illustrious, but even before the signs
by their own virtue. For nothing so much characterizes strictness of life as to
be free from superfluities, and so far as may be from wants.

This even the false apostles knew. Wherefore Paul also said, that wherein they
glory, they may be found even as we. But if when we are in a strange country,
and are going unto persons unknown to us, we must seek nothing more than our
food for the day, much more when abiding at home.

These things let us not hear only, but also imitate. For not of the apostles
alone are they said, but also of the saints afterwards. Let us therefore become
worthy to entertain them.

For according to the disposition of the entertainers, this peace both comes and
flies away again. For not only on the courageous speaking of them that teach,
but also on the worthiness of them that receive, doth this effect follow.
Neither let us account it a small loss, not to enjoy such peace.

For this peace the prophet also from of old proclaimed, saying, How beautiful
are the feet of them that bring good tidings of peace. Then to explain the value
thereof he added, That bring good tidings of good things. This peace Christ also
declared to be great, when he said, Peace I leave with you, my peace I give unto
you.

And we should do all things so as to enjoy it, both at home and in church. For
in the very church too the presiding minister gives peace. And this which we
speak of is a type of that.

And you should receive it with all alacrity, in heart, before the actual
communion. For if not to impart it after communion be disgusting, how much more
disgusting to repel from you him that pronounces it. For thee the presbyter
sits, for thee the teacher stands, laboring and toiling.

What plea then wilt thou have, for not affording him so much welcome as to
listen to him? For indeed the church is the common home of all, and when ye have
first occupied it, we enter in, strictly observing the type which they exhibit
it. For this cause we also pronounce peace in common to all, directly as we
enter, according to the law. Let no one therefore be careless, no one
inattentive, when the priests have entered in and are teaching.

For there is really no small punishment appointed for this. Yea, and I for one
would rather enter into any of your houses ten thousand times, and find myself
baffled, than not be heard when I speak here. This ladder is to me harder to
bear than the other, by how much this house is of greater dignity.

Are great possessions being verily laid up here, here all the hopes we have? For
what is here that is not great and awful? Thus both this table is far more
precious and delightful than the other, and this candlestick than the
candlestick there. And this they know, as many have put away diseases by
anointing themselves with oil in faith and in due season. And this coffer too is
far better and more indispensable than that other chest, for it hath not clothes
but alms shut up in it, even though they be few that own them.

Here too is a couch better than that other, for the repose of the divine
scriptures is more delightful than any couch. And had we attained to excellence
in respect of Concord, then had we no other home beside this. And that there is
nothing overburdensome in saying this, the three thousand bear witness, and the
five thousand, who had but one home, one table, one soul, for the multitude of
them that believed, we read, were of one heart and of one soul.

But since we fall far short of their virtue, and dwell scattered in our several
homes, let us at least, when we meet here, be earnest in so doing. Because
though in all other things we be destitute and poor, yet in these we are rich.
Wherefore here at least receive us with love when we come in unto you.

And when I say, Peace be unto you, and ye say, And with thy spirit, say it not
with the voice only, but also with the mind, not in mouth, but in understanding
also. But if while here thou sayest, Peace also to thy spirit, out of doors thou
art my enemy, spitting at and calumniating me, and secretly espousing me with
innumerable reproaches, what manner of peace is this? For I indeed, though thou
speak evil of me ten thousand times, give thee that peace with a pure heart,
with sincerity of purpose. And I can say nothing evil at any time of thee, for I
have a father's bounds.

And if I rebuke thee at any time, I do it out of concern for thee. But as for
thee, by thy secret carping at me, and not receiving me in the Lord's house, I
fear lest thou shouldst in return add to my despondency. Not for thine insulting
me, not for thy casting me out, but for thy rejecting our peace, and drawing
down upon thyself that grievous punishment.

For though I shake not off the dust, though I turn not away, what is threatened
remains unchanged. For I indeed oftentimes pronounce peace to you, and will not
cease from continually speaking it. And if, besides your insults, ye receive me
not, even then I shake not off the dust, not that I am disobedient to our Lord,
but that I vehemently burn for you.

And besides, I have suffered nothing at all for you. I have neither come a long
journey, nor with that garb and that voluntary poverty am I come, therefore we
first blame ourselves, nor without shoes and a second coat, and perhaps this is
why ye also fail of your part. However, this is not a sufficient plea for you,
but while our condemnation is greater, to you it imparts no excuse.

Then the houses were churches, but now the church has become a house. Then one
might say nothing worldly in a house. Now one may say nothing spiritual in a
church, but even here ye bring in the business from the marketplace, and while
God is discoursing, ye leave off listening in silence to His sayings, and bring
in the contrary things, and make discord.

And I would it were your own affairs, but now the things which are nothing to
you, those ye both speak and hear. For this I lament, and will not cease
lamenting. For I have no power to quit this house, but here we must need remain
until we depart from this present life.

Receive us, therefore, as Paul commanded. For his language in that place related
not to a meal, but to the temper and mind. This we also seek of you, even love,
that fervent and genuine affection.

But if ye endure not even this, at least love yourselves, and lay aside your
present remissness. This is sufficient for our consolation, if we see you
approving yourselves and becoming better men. So will I also myself show forth
increased love, even though the more abundantly I love you, the less I be loved.

For, indeed, there are many things to bind us together. One table is set before
all. One Father begat us.

We are all the issue of the same throes, the same drink that been given to all.
Or, rather, not only the same drink, but also to drink out of one cup. For our
Father, desiring to lead us to a kindly affection, hath devised this also, that
we should drink out of one cup, a thing which belongs to intense love.

But there is no comparison between the apostles and us. I confess it, too, and
would never deny it. For I say not to themselves, but not even to their shadows
are we comparable.

But, nevertheless, let your part be done. This will have no tendency to disgrace
you, but rather to profit you the more. For when even to unworthy persons ye
show so much love and obedience, then shall ye receive the greater reward.

For neither are they our own words which we speak, since ye have no Teacher at
all on earth. But what we have received, that we also give. And in giving we
seek for nothing else from you, but to be loved only.

And if we be unworthy even of this, yet by our loving you we shall quickly be
worthy. Although we are commanded to love not them only that love us, but even
our enemies. Who then is so hard-hearted, who so savage, that after having
received such a law, he should abhor and hate even them that love him, full as
he may be of innumerable evils? We have partaken of a spiritual table.

Let us be partakers also of spiritual love. For if robbers, on partaking of
salt, forget their character, what excuse shall we have who are continually
partaking of the Lord's Body, and do not imitate even their gentleness? And yet
to many, not one table only, but even to be of one city, hath sufficed for
friendship. But we, when we have the same city, and the same house, and table,
and way, and door, and root, and life, and head, and the same shepherd, and
king, and teacher, and judge, and maker, and father, and to whom all things are
common, what indulgence can we deserve if we be divided one from another? But
the miracles, perhaps, are what ye seek after, such as they wrought when they
entered in.

The lepers cleansed, the devils driven out, and the dead raised. Nay, but this
is the great indication of your high birth and of your love, that ye should
believe God without pledges. And, in fact, this and one other thing were the
reasons why God made miracles to cease.

I mean, that if when miracles are not performed, they that plume themselves on
other advantages, for instance, either on the word of wisdom, or on show of
piety, grow vainglorious, are puffed up, are separated one from another, did
miracles also take place, how could there but be violent rendings? And that what
I say is not mere conjecture, the Corinthians bear witness, who from this cause
were divided into many parties. Do not thou therefore seek signs, but the soul's
health. Seek not to see one dead man raised, nay, for thou hast learned that the
whole world is arising.

Seek not to see a blind man healed, but behold all now restored unto that better
and more profitable sight. And do thou too learn to look chastely, and amend
thine eye. For, in truth, if we all lived as we ought, workers of miracles would
not be admired so much as we, by the children of the heathen.

For as to the signs, they often carry with them either a notion of mere fancy,
or another evil suspicion, although ours be not such. But a pure life cannot
admit of any such reproach, yea, all men's mouths are stopped by the acquisition
of virtue. Let virtue then be our study, for abundant are her riches, and great
the wonder wrought in her.

She bestows the true freedom, and causes the same to be discerned even in
slavery, not releasing from slavery, but while men continue slaves, exhibiting
them more honorable than free men, which is much more than giving them freedom,
not making the poor man rich, but while he continues poor, exhibiting him
wealthier than the rich. But if thou wouldst work miracles also, be rid of
transgressions, and thou hast quite accomplished it. Yea, for sin is a great
demon, beloved, and if thou exterminate this, thou hast wrought a greater thing
than they who drive out ten thousand demons.

Do thou listen to Paul, how he speaks, and prefers virtue to miracles? But covet
earnestly, saith he, the best gifts, and yet show I unto you a more excellent
way. And when he was to declare this way, he spoke not of raising the dead, not
of cleansing of lepers, not of any other such thing, but in place of all these
he set charity. Hearken also unto Christ, saying, Rejoice not that the demons
obey you, but that your names are written in heaven.

And again before this, many will say to me in that day, Have we not prophesied
in thy name, and cast out devils, and done many mighty works? And then I will
profess unto them, I know you not. And when he was about to be crucified, he
called his disciples and said unto them, By this shall all men know that ye are
my disciples, not if ye cast out devils, but if ye have love one to another. And
again, Hereby shall all men know that thou hast sent me, not if these men raise
the dead, but if they be one.

For as to miracles, they oftentimes, while they profited another, have injured
him who had the power, by lifting him up to pride and vainglory, or happily in
some other way. But in our works there is no place for any such suspicion, but
they profit both such as follow them and many others. These then let us perform
with much diligence.

For if thou changest from inhumanity to almsgiving, thou hast stretched forth a
hand that was withered. If thou withdraw from theatres, and go to the church,
thou hast cured the lame foot. If thou draw back thine eyes from an harlot, and
from beauty not thine own, thou hast opened them when they were blind.

If instead of satanical songs thou hast learnt spiritual psalms, being dumb,
thou hast spoken. These are the greatest miracles, these the wonderful signs. If
we go on working these signs, we shall both ourselves be a great and admirable
sort of persons through these, and shall win over all the wicked unto virtue,
and shall enjoy the life to come.

Unto which may we all attain, by the grace and love towards men of our Lord
Jesus Christ, to whom be glory and might for ever and ever. Amen.


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  CHAPTER 37: 33: MT 10:16 - 22
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HOMILY XXXIII MATTHEW 10. XVI-XXII BEHOLD, I send you forth as sheep in the
midst of wolves, be ye therefore wise as serpents and harmless as doves. Having
made them feel confident about their necessary food, and opened unto them all
men's houses, and having invested their entrance with an appearance to attract
veneration, charging them not to come in as wanderers and beggars, but as much
more venerable than those who received them, for this he signifies by his
saying, The workman is worthy of his hire, and by his commanding them to inquire
who was worthy and there to remain, and enjoining them to salute such as receive
them, and by his threatening such as receive them not with those incurable
evils.

Having, I say, in this way cast out their anxiety, and armed them with the
display of miracles, and made them as it were all iron and adamant, by
delivering them from all worldly things, and enfranchising them from all
temporal care. He speaks in what follows of the evils also that were to befall
them, not only those that were to happen soon after, but those too that were to
be in long course of time, from the first even long beforehand, preparing them
for the war against the devil. Yea, and many advantages were hence secured, in
first, that they learnt the power of his foreknowledge, secondly, that no one
should suspect that through weakness of their master came these evils upon them,
thirdly, that such as undergo these things should not be dismayed by their
falling out unexpectedly, and against hope, fourthly, that they might not at the
very time of the cross be troubled on hearing these things.

For, indeed, they were just so affected at that time, when also he upbraided
them, saying, Because I have said these things unto you, sorrow hath filled your
hearts, and none of you asketh me, whither goest thou? And yet he had said
nothing yet as touching himself, as that he should be bound, and scourged, and
put to death, that he might not hereby also confound their minds, but for the
present he announces before what should happen to themselves. Then, that they
might learn that this system of war is new, in the manner of the array unwanted,
as he sends them bare, and with one coat, and unshod, and without staff, and
without girdle or scrip, and bids them be maintained by such as receive them, so
neither here did he stay his speech, but to signify his unspeakable power he
saith, Even thus setting out, exhibit the gentleness of sheep. And this, though
ye are to go unto wolves, and not simply unto wolves, but into the midst of
wolves.

And he bids them have not only gentleness as sheep, but also the harmlessness of
the dove. For thus shall I best show forth my might, when sheep get the better
of wolves, and being in the midst of wolves, and receiving a thousand bites, so
far from being consumed, do even work a change on them a thing far greater and
more marvellous than killing them, to alter their spirit, and to reform their
mind. And this being only twelve, while the whole world is filled with the
wolves.

Let us then be ashamed who do the contrary, who set like wolves upon our
enemies. For so long as we are sheep, we conquer. Though ten thousand wolves
prowl around, we overcome and prevail.

But if we become wolves, we are worsted, for the help of our shepherd departs
from us. For he feeds not wolves, but sheep. And he forsakes thee, and retires,
for neither dost thou allow his might to be shown.

Because, as he accounts the whole triumph his own, if thou being ill used, show
forth gentleness. So if thou follow it up, and give blows, thou obscurest his
victory. But do thou consider, I pray thee, who they are that hear these
injunctions, so hard and laborious, the timid and ignorant, the unlettered and
uninstructed.

Such as are in every respect obscure, who have never been trained up in the
Gentile laws, who do not readily present themselves in public places, the
fishermen, the publicans, men full of innumerable deficiencies. For if these
things were enough to confound even the lofty and great, how were they not
enough to cast down and dismay them that were in all respects untried, and had
never entertained any noble imagination? But they did not cast them down. And
very naturally, some one may perhaps say, because he gave them power to cleanse
lepers, to drive out devils.

I would answer as follows. Nay, this very thing was enough especially to perplex
them, that for all their raising the dead, they were to undergo these
intolerable evils, both judgments and executions, and the wars which all would
wage on them, and the common hatred of the world, and that such terrors await
them while themselves are working miracles. What then is their consolation for
all these things? The power of him that sends them.

Wherefore also he puts this before all, saying, Behold, I send you. This
suffices for your encouragement, this for confidence, and fearing none of your
assailants. Seest thou authority? Seest thou prerogative? Seest thou invincible
might? Now his meaning is like this.

Be not troubled, so he speaks, that sending you among wolves, I command you to
be like sheep and like doves. For I might indeed have done the contrary, and
have suffered you to undergo nothing terrible, nor sheep to be exposed to
wolves. I might have rendered you more formidable than lions, but it is
expedient that so it should be.

This makes you also more glorious. This proclaims also my power. This he said
also unto Paul, My grace is sufficient for thee, my strength is made perfect in
weakness.

It is I, now mark it, who have caused you so to be. For in saying, I send you
forth as sheep, he intimates this. Do not therefore disbind, for I know, I know
certainly, that in this way more than any other he will be invincible to all.

After this, that they may contribute something on their own part also, and that
all might not seem to be of his grace, nor they supposed to be crowned at random
and vainly, he saith, Be ye therefore wise as serpents, and harmless as doves.
But what, it might be said, will our wisdom avail in so great dangers? Nay, how
shall we be able to have wisdom at all, when so many waves are drenching us all
over? For let a sheep be ever so wise, when it is in the midst of wolves, and so
many wolves, what will it be able to do? Let the dove be ever so harmless, what
will it profit, when so many hawks are assailing it? In the brutes indeed, not
at all, but in you as much as possible. But let us see what manner of wisdom
here he requires.

That of the serpent, he saith. For even as that animal gives up everything, and
if its very body must be cut off, doth not very earnestly defend it, so that it
may save its head. And like manner do thou also, saith he, give up everything
but the faith, though good's body-life itself must be yielded.

For that is the head and the root, and if that be preserved, though thou lose
all, thou wilt recover all with so much the more splendor. On this account,
then, he neither commanded to be merely a simple and single-hearted sort of
person, nor merely wise, but hath mixed up both these, so that they may become
virtue. Taking in the wisdom of the serpent, that we may not be wounded in our
vitals, and the harmlessness of the dove, that we may not retaliate on our
wrongdoers, nor avenge ourselves on them that lay snares.

Since wisdom again is useless, except this be added. Now what, I ask, could be
more strict than these injunctions? Why, was it not enough to suffer wrong? Nay,
saith he, but I do not permit these so much as to be indignant. For this is the
dove.

As though one should cast a reed into fire, and command it not to be burnt by
the fire, but to quench it. However, let us not be troubled, nay, for these
things have come to pass, and have had an accomplishment, and have been shown in
very deed, and men became wise as serpents, and harmless as doves, not being of
another nature, but of the same with us. Let not, then, any one account his
injunctions impracticeable.

For he beyond all others knows the nature of things. He knows that fierceness is
not quenched by fierceness, but by gentleness. And if in men's actual deeds,
too, thou wouldst see this result, read the book of the Acts of the Apostles,
and thou wilt see how often, when the people of the Jews had risen up against
them, and were sharpening their teeth, these men, imitating the dove, and
answering with suitable meekness, did away with their wrath, quenched their
madness, broke their impetuosity.

As when they said, Did we not straightly command you that ye should not speak in
this name? Although able to work any number of miracles, they neither said nor
did anything harsh, but answered for themselves with all meekness, saying,
Whether it be right to hearken unto you more than unto God, judge ye. Hast thou
seen the harmlessness of the dove? Behold the wisdom of the serpent. For we
cannot but speak these things, which we know and have heard.

Seest thou how we must be perfect on all points, so as neither to be obeyed by
dangers, nor provoked by anger? Therefore he said also, Beware of men, for they
shall deliver you up to councils, and they shall scourge you in their
synagogues, and ye shall be brought before governors and kings for my sake, for
a testimony to them and the Gentiles. Thus again is he preparing them to be
vigilant, in every case assigning to them the sufferance of wrong, and
permitting the infliction of it to others. To teach thee that the victory is in
suffering evil, and that his glorious trophies are thereby set up.

For he said not at all, Fight ye also, and resist them that would vex you. But
only, ye shall suffer the utmost ills. O how great is the power of him that
speaks! How great the self-command of them that hear! For indeed we have great
cause to marvel, how they did not straightway dart away from him on hearing
these things, apt as they were to be startled at every sound, and such as had
never gone further than that lake around which they used to fish.

And how did they not reflect, and say to themselves, And whither after all this
are we to flee? The courts of justice against us, the kings against us, the
governors, the synagogues of the Jews, the nations of the Gentiles, the rulers
and the ruled. For hereby he not only forewarned them of Palestine, and the ills
therein, but discovered also the wars throughout the world, saying, Ye shall be
brought before kings and governors, signifying that to the Gentiles also he was
afterwards to send them as heralds. Thou hast made the world our enemy, thou
hast armed against us all them that dwell on the earth, peoples, tyrants, kings.

And what follows again is much more fearful, since men are to become on our
account murderers of brothers of children of fathers. For the brother, saith he,
shall deliver up the brother to death, and the father the child, and the
children shall rise up against their parents, and cause them to be put to death.
How then, one might say, will the rest of men believe, when they see on our
account children slain by their fathers, and brethren by brethren, and all
things filled with abominations? What, will not men, as though we were
destructive demons, will they not, as though we were devoted, and pests of the
world, drive us out from every quarter, seeing the earth filled with blood of
kinsmen, and with so many murders? Surely fair is the peace, is it not, which we
are to bring into men's houses and give them, while we are filling those houses
with so many slaughters? Why, had we been some great number of us, instead of
twelve? Had we been, instead of unlearned and ignorant, wise and wise? Nay more,
had we been even kings, and in possession of armies and abundance of wealth? How
could we have persuaded any, while kindling up civil wars, yea, and other wars
far worse than they? Why, though we were to despise our own safety, which of all
other men will give heed to us? But none of these things did they either think
or say, neither did they require any account of his injunctions, but simply
yielded and obeyed.

This came not from their own virtue only, but also of the wisdom of their
teacher. For see how to each of the fearful things he annexed an encouragement,
as in the case of such as received them not, he said, It shall be more tolerable
for the land of Sodom and Gomorrah in the day of judgment, than for that city.
So here again, when he had said, Ye shall be brought before governors and kings,
he added, For my sake, for a testimony to them, and the Gentiles.

And this is no small consolation, that they are suffering these things both for
Christ and for the Gentiles' conviction. Thus God, though no one regard, is
found to be everywhere doing his own works. Now these things were a comfort to
them, not that they desired the punishment of other men, but that they might
have ground of confidence, assured to have him everywhere present with them, who
had both foretold and foreknown these things, and because not as wicked men and
as pest were they to suffer all this.

And together with these he adds another, and that no small consolation for them,
saying, But when they deliver you up, take no thought how or what ye shall
speak, for it shall be given you in that hour what ye shall speak. For it is not
ye that speak, but the Spirit of your Father that speaketh in you. For lest they
should say, How shall we be able to persuade men when such things are taking
place? He bids them be confident as to their defense also.

And else where indeed he saith, I will give you a mouth and wisdom. But here it
is the Spirit of your Father that speaketh in you, advancing them unto the
dignity of the prophets. Therefore when he had spoken of the power that was
given, then he added also the terrors, the murders, and the slaughters.

For the brother shall deliver up the brother, saith he, to death, and the father
the child, and the children shall rise up against their parents, and cause them
to be put to death. And not even at this did he stop, but added also what was
greatly more fearful, and enough to shiver a rock to pieces. And ye shall be
hated of all men.

And here again the consolation is at the doors. For, for my name's sake, saith
he, ye shall suffer these things. And with this again another.

But he that endureth to the end, the same shall be saved. And these things in
another point of view likewise were sufficient to rouse up their spirits. Since
at any rate the power of their gospel was to blaze up so high, as that nature
should be despised, and kindred rejected, and the word preferred to all, chasing
all mightily away.

For if no tyranny of nature is strong enough to withstand your sayings, but it
is dissolved and trodden underfoot, what else shall be able to get the better of
you? Not, however, that your life will be in security, because these things
shall be. But rather ye will have for your common enemies and foes them that
dwell in the whole world. Where now is Plato? Where Pythagoras? Where the long
chain of the Stoics? For the first, having enjoyed great honor, was so
practically refuted, as even to be sold out of the country, and to succeed in
none of his objects, no, not so much as in respect of one tyrant.

Yea, he betrayed his disciples, and ended his life miserably. And the Cynics,
mere pollutions as they were, have all passed by like a dream and a shadow. And
yet assuredly no such thing ever befell them, but rather they were accounted
glorious for their heathen philosophy.

And the Athenians made a public monument of the epistles of Plato, sent them by
Theon, and they passed all their time at ease, and abounded in wealth not a
little. Thus, for instance, Aristippus was used to purchase costly harlots, and
another made a will, leaving no common inheritance. And another, when his
disciples had laid themselves down like a bridge, walked on them.

And he of Cenope, they say, even behaved himself unseemly in the marketplace.
Yea, these are their honorable things. But there is no such thing here but a
strict temperance and a perfect decency, and a war against the whole world in
behalf of truth and godliness, and to be slain every day, and not until
hereafter their glorious trophies.

But there are some also, one may say, skilled in war amongst them, as
Themistocles, Pericles. But these things too are children's toys compared with
the acts of the fishermen. For what canst thou say? That he persuaded the
Athenians to embark in their ships, when Xerxes was marching upon Greece? Why,
in this case, when it is not Xerxes marching, but the devil with the whole
world, and his evil spirits innumerable assailing these twelve men, not in one
crisis only, but throughout their whole life, they prevailed and vanquished.

And what was truly marvelous, not by slaying their adversaries, but by
converting and reforming them. For this especially you should observe
throughout, that they slew not, nor destroyed such as were plotting against
them. But having found them as bad as devils, they made them rivals of angels,
enfranchising human nature from this evil tyranny.

While as to those execrable demons that were confounding all things, they drave
them out of the midst of markets and houses, or rather even from the very
wilderness. And to this the choirs of the monks bear witness, whom they have
planted everywhere, clearing out not the habitable only, but even the
uninhabitable land. And what is yet more marvelous, they did not this in fear of
conflict, but in the enduring of evil they accomplished it all.

Since men actually had them in the midst, twelve unlearned persons, binding,
scourging, dragging them about, and were not able to stop their mouths. But as
it is impossible to bind the sunbeam, so also their tongue. And the reason was,
it was not they themselves that spake, but the power of the Spirit.

Thus for instance did Paul overcome Agrippas and Nero, who surpassed all men in
wickedness. For the Lord saith he stood with me, and strengthened me, and
delivered me out of the mouth of the lion. But do thou also admire them, how
when it was said to them, Take no thought, they yet believed and accepted it,
and none of the terrors amazed them.

And if thou say he gave them encouragement enough by saying, It shall be the
Spirit of your Father that shall speak. Even for this am I most amazed at them,
that they doubted not, nor sought deliverance from their perils. In this, when
not for two or three years were they to suffer these things, but all their life
long.

For the saying, He that endureth to the end, the same shall be saved, is an
intimation of this. For his will is, that not his part only should be
contributed, but that the good deeds should be also done of them. Mark for
instance how from the first, part is his, part his disciples.

Thus to do miracles is his, but to provide nothing is theirs. Again, to open all
men's houses was the grace from above. But to require no more than was needful,
of their own self-denial.

For the workman is worthy of his hire. Their bestowing peace was of the gift of
God. Their inquiring for the worthy, and not entering in without distinction
unto all, of their own self-command.

Again, to punish such as received them not was his. But to retire with
gentleness from them, without reviling or insulting them, was of the apostles'
meekness. To give the Spirit, and cause them not to take thought, was of him
that sent them.

But to become like sheep and doves, and to bear all things nobly, was of their
calmness and prudence. To be hated, and not to despond, and to endure, was their
own. To save them that endured, was of him who sent them.

Wherefore also he said, He that endureth to the end, the same shall be saved.
That is, because the more parter want the beginning indeed to be vehement, but
afterwards to faint. Therefore saith he, I require the end.

For what is the use of seeds, flourishing indeed at first, but a little after
fading away? Therefore it is the continued patience that he requires of them. I
mean, lest any say, he wrought the whole himself, and it was no wonder that they
should prove such, suffering as they did nothing intolerable. Therefore he saith
unto them, There is need also of patience on your part.

For though I should rescue you from the first dangers, I am reserving you for
others more grievous. And after these again others will succeed. And ye shall
not cease to have snares laid for you, so long as ye have breath.

For this he intimated in saying, But he that endureth to the end, the same shall
be saved. For this cause then, though he said, Take no thought what ye shall
speak. Yet else where he saith, Be ready to give an answer to every man that
asketh you a reason of the hope that is in you.

That is, as long as the contest is among friends, he commands us also to take
thought. But when there is a terrible tribunal, in frantic assemblies and
terrors on all sides, he bestows the influence from himself, that they may take
courage and speak out, and not be discouraged, nor betray the righteous cause.
For in truth it was a very great thing.

For a man occupied about lakes and skins and receipt of custom, when tyrants
were on their thrones, and satraps, and guards standing by them, and the swords
drawn, and all standing on their side, to enter in alone, bound, hanging down
his head, and yet be able to open his mouth. For indeed they allowed them
neither speech nor defense with respect to their doctrines. But said about
torturing them to death is common pest of the world.

For they, it is said, that have turned the world upside down, are come hither
also. And again, they preached things contrary to the decrees of Caesar, saying
that Jesus Christ is king. And everywhere the courts of justice were preoccupied
by such suspicions, and much influence from above was needed, for they were
showing both the truth of the doctrine they preached, and that they were not
violating the common laws.

So that they should neither, while earnest to speak of the doctrine, fall under
suspicion of overturning the laws, nor again, while earnest to show that they
were not overturning the common government, corrupt the perfection of their
doctrines. All which thou wilt see accomplished with all due consideration, both
in Peter and in Paul, and in all the rest. Yea, and as rebels and innovators and
revolutionists, they were accused all over the world.

Yet nevertheless they both repelled this impression, and invested themselves
with the contrary, all men celebrating them as saviors and guardians and
benefactors. And all this they achieved by their much patience. Wherefore also
Paul said, I die daily.

And he continued to stand in jeopardy unto the end. What then must we deserve,
having such high patterns, and in peace giving way to effeminacy and remissness?
With none to make war, it is too evident, we are slain. We faint when no man
pursues.

In peace we are required to be saved. And even for this we are not sufficient.
And they indeed, when the world was on fire, and the pile was being kindled over
the whole earth, entering, snatched from within, out of the midst of the flame,
such as were burning.

But thou art not able so much as to preserve thyself. What confidence then will
there be for us? What favor? There are no stripes, no prisons, no rulers, no
synagogues, nor aught else of that kind to set upon us. Yea, quite on the
contrary, we rule and prevail.

For both kings are godly, and there are many honors for Christians, and
precedences, and distinctions and immunities. And not even so do we prevail. And
whereas they being daily led to execution, both teachers and disciples, in
bearing innumerable stripes, in continual brandings, were in greater luxury than
such as abide in Paradise.

We who have endured no such thing, not even in a dream, are softer than any wax.
But they, it will be said, wrought miracles. Did this then keep them from the
scourge? Did it free them from persecution? Nay, for this is the strange thing,
that they suffered such things often even at the hands of them whom they
benefited, and not even so were they confounded, receiving only evil for good.

But thou, if thou bestow on any one little benefit, and then be bequited with
anything unpleasant, art confounded, art troubled, and repentest of that which
thou hast done. If now it should happen, as I pray it may not happen, nor at any
time fall out, that there be a war against churches, and a persecution, imagine
how great will be the ridicule, how sore the reproaches! And very naturally, for
when no one exercises himself in the wrestling school, how shall he be
distinguished in the contest? What champion, not being used to the trainer, will
be able, when summoned by the Olympic contest, to show forth anything great and
noble against his antagonist? Ought we not every day to wrestle and fight and
run? See ye not them that are called pentathli, when they have no antagonist,
how they fill a sack with much sand, and hanging it up try their full strength
thereupon? And they that are still younger, practice the fight against their
enemies upon the persons of their companions. These do thou also emulate, and
practice the wrestlings of self-denial.

For indeed there are many that provoke to anger, and incite to lust, and kindle
a great flame. Stand therefore against thy passions. Bear nobly the mental
pangs, that thou mayest endure also those of the body.

For so the blessed Job, if he had not exercised himself well before his
conflicts, would not have shone so brightly in the same. Unless he had practiced
freedom from all despondency, he would have uttered some rash word when his
children died. But as it was, he stood against all the assaults, against ruin of
fortune, and destruction of so great affluence, against loss of children,
against his wife's commiseration, against plagues in the body, against
reproaches of friends, against revilings of servants.

And if thou wouldst see his ways of exercise also, hear him saying how he used
to despise wealth. If I did but rejoice, saith he, because my wealth was great.
If I set gold up for a keep, if I put my trust in a precious stone.

Therefore neither was he confounded at their being taken away, since he desired
them not when present. Hear how he also managed what related to his children,
not giving way to undue softness, as we do, but requiring of them all
circumspection. For he who offered sacrifice even for their secret sins, imagine
how strict a judge he was of such as were manifest.

And if thou wouldst also hear of his strivings after continence, hearken to him
when he saith, I made a covenant with mine eyes, that I should not think upon a
maid. For this cause his wife did not break his spirit, for he loved her even
before this, not however immoderately, but as is due to a wife. Wherefore I am
led even to marvel, whence it came into the devil's thought to stir up the
contest, knowing as he did of his previous training.

Whence then did it occur to him? The monster is wicked, and never despairs. And
this turns out to us a very great condemnation, that he indeed never gives up
the hope of our destruction, but we despair of our own salvation. But for bodily
mutilation, and indignity, mark how he practiced himself.

Why, inasmuch as he himself had never undergone any such thing, but had
continued to live in wealth and luxury, and in all other splendor, he used to
divine other men's calamities one by one. And this he declared when he said, For
the thing which I greatly feared is come upon me, and that which I was afraid of
is come unto me. And again, but I wept for every helpless man, and groaned when
I saw a man in distress.

So because of this, nothing of what happened confounded him, none of those great
and intolerable ills. For I bid thee not look at the ruin of his substance, nor
at the loss of his children, nor at that incurable plague, nor at his wife's
device against him, but at those things which are far more grievous than these.
And what, saith one, did Job suffer more grievous than these? For from his
history there is nothing more than these for us to learn.

Because we are asleep, we do not learn, since he surely that is anxious, and
searches well for the pearl, will know of many more particulars than these. For
the more grievous, and apt to infuse greater perplexity, were different. In
first, his knowing nothing certain about the kingdom of heaven and the
resurrection, which indeed he also spoke of lamenting, For I shall not live all
way, that I should suffer long.

Next, his being conscious to himself of many good works. Thirdly, his being
conscious of no evil thing. Fourthly, his supposing that at God's hands he was
undergoing it, or if at the devil's, this again was enough to offend him.

Fifthly, his hearing his friends accusing him of wickedness. For thou hast not
been scourged, say they, according to what thy sins deserve. Sixthly, his seeing
such as lived in wickedness prospering, and exalting over him.

Seventhly, not having any other to whom he might look, as he even having ever
suffered such things. And if thou wouldst learn how great these things are,
consider our present state. For if now, when we are looking for a kingdom, and
hoping for a resurrection, and for the unutterable blessings, and are conscious
to ourselves of countless evil deeds, and when we have so many examples, and are
partakers of so high a philosophy, should any persons lose a little gold, and
this often, after having taken it by violence, they deem life not to be lived
in, having no wife to lay sore on them, nor bereaved of children, nor reproached
by friends, nor insulted by servants, but rather having many to comfort them,
some by words, some by deeds.

Of how noble crowns must not he be worthy, who seeing what he had gotten
together by honest labor, snatched away from him for naught and at random, and
after all that undergoing temptations without number, likes late, yet throughout
all abides unmoved, and offers to the Lord his due thanksgiving for it all. Why,
though no one had spoken any of the other taunts, yet his wife's words alone
were sufficient utterly to shake a very rock. Look, for example, at her craft.

No mention of money, none of camels and flocks and herds, for she was conscious
of her husband's self-command with regard to these. But of what was harder to
bear than all these, I mean their children. And she deepens the tragedy, and
adds to it her own influence.

Now if when men were in wealth, and suffering no distress, in many things and
oft have women prevailed on them. Imagine how courageous was that soul which
repulsed her, assaulting him with such powerful weapons, and which drawed
underfoot the two most tyrannical passions, desire and pity. And yet many,
having conquered desire, have yielded to pity.

That noble Joseph, for instance, held in subjection the most tyrannical of
pleasures, and repulsed that strange woman, plying him as she did with
innumerable devices. But his tears he contained not, but when he saw his
brethren that had wronged him, he was all on fire with that passion, and quickly
cast off the mask, and discovered the part he had been playing. But when first
of all she is his wife, and when her words are piteous, and the moment favorable
for her, as well as his wounds and his stripes, and those countless waves of
calamities, how can one otherwise than rightly pronounce the soul impassive to
so great a storm to be firmer than any adamant? Allow me freely to say that the
very apostles, if not inferior to this blessed man, are at least not greater
than he was.

For they indeed were comforted by the suffering for Christ. And this medicine
was so sufficient daily to relieve them, that the Lord puts it everywhere,
saying, For me, for my sake, and, if they call me the master of the house
Beelzebub. But he was destitute of this encouragement, and of that from
miracles, and of that from grace, for neither had he so great power of the
Spirit.

And what is yet greater, nourished in much delicacy, not from amongst fishermen
and publicans, and such as lived frugally. But after enjoyment of so much honor,
he suffered all that he did suffer. And what seemed hardest to bear in the case
of the apostles, this same he also underwent, being hated of friends, of
servants, of enemies, of them who had received kindness of him.

And the sacred anchor, the harbor without waves, namely, that which was said to
the apostles, For my sake, of this he had no sight. I admire again the three
children, for that they dared the furnace, that they stood up against a tyrant.
But hear what they say, We serve not thy gods, nor worship the image which thou
hast set up.

A thing which was the greatest encouragement to them, to know of a certainty
that for God they are suffering, all whatsoever they suffer. But this man knew
not that it was all conflicts, and a wrestling, for had he known it, he would
not have felt what was happening. At any rate, when he heard, Thinkest thou that
I have uttered to thee mine oracles for naught, or that thou mightest be proved
righteous? Consider how straightway, at a bare word, he breathed again, how he
made himself of no account, how he accounted himself not so much as to have
suffered what he had suffered, thus saying, Why do I plead any more, being
admonished and reproved of the Lord, hearing such things, I being nothing? And
again, I have heard of thee before, as far as hearing of the ear, but now mine
eye hath seen thee, wherefore I have made myself vile, and have melted away, and
accounted myself earth and ashes.

This fortitude, then, this moderation, of him that was before law and grace, let
us also emulate, who are after law and grace, that we may also be able to share
with him the eternal tabernacles, unto which may we all attain, by the grace and
love towards man, of our Lord Jesus Christ, to whom be the glory and the victory
for ever and ever. Amen.


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  CHAPTER 38: 34: MT 10:23 - 33 
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HOMILY XXIV. MATTHEW TEN. XXIII-XXIII But when they persecute you in this city,
flee ye into the other.

For verily I say unto you, Ye shall not have gone over the cities of Israel till
the Son of Man be come. Having spoken of those fearful and horrible things,
enough to amount very adamant which after His cross and the resurrection and the
Assumption were to befall them, He directs again His discourse to what was of
more tranquil character, allowing those whom He is training to recover breath,
and affording them full security. For He did not at all command them, when
persecuted, to close with the enemy, but to fly.

That is, it being so far but a beginning and a prelude, He gave His discourse a
very condescending turn. For not now of the ensuing persecutions is He speaking,
but of those before the cross and the Passion. And this He showed by saying, Ye
shall not have gone over the cities of Israel till the Son of Man be come.

That is, lest they should say, What then, if when persecuted we flee, and there
again they overtake us, and drive us out? To destroy this fear He saith, Ye
shall not have gone round Palestine first, but I will straightway come upon you.
And see how here again He doeth not away with the terrors, but stands by them in
their perils. For He said not, I will snatch you out, and will put an end to the
persecutions.

But what? Ye shall not have gone over the cities of Israel till the Son of Man
be come. Yea, for it sufficed for their consolation simply to see Him. But do
thou observe, I pray thee, how He doeth not on every occasion leave all to
grace, but requires something also to be contributed on their part.

For if ye fear, saith He, flee. For this He signified by saying, Flee ye, and
fear not. And He did not command them to flee at first, but when persecuted to
withdraw.

Neither is it a great distance that He allows them, but so much is to go about
the cities of Israel. Then again He trains them for another branch of
self-command, first casting out all care for their food, secondly all fear of
their perils, and now that of calumny. From that first anxiety He freed them by
saying, The workman is worthy of his hire, and by signifying that many would
receive them.

And from their distress about their dangers, by saying, Take no thought how or
what ye shall speak, and he that endureth unto the end, the same shall be saved.
But since withal it was likely that they should also bring upon themselves an
evil report, which to many seems harder to bear than all, see whence He comforts
them even in this case, deriving the encouragement from Himself and from all
that had been said touching Himself, to which nothing else was equal. For as He
said in that other place, Ye shall be hated of all men, and added, For my name's
sake, so also here.

And in another way He mitigates it, joining a fresh topic to that former, What
kind of one then is it? The disciple, saith He, is not above his master, nor the
servant above his lord. It is enough for the disciple that he be as his master,
and the servant as his lord. If they have called the master of the house
Beelzebub, how much more shall they call them of his household? Fear them not
therefore.

See how he discovers himself to be the Lord and God and Creator of all things.
What then? Is there not any disciple above his master, or servant above his
lord? So long as he is a disciple and a servant, he is not, by the nature of
that honour. For tell me not here of the rare instances, but take the principle
from the majority.

And he saith not, How much more his servants, but them of his household, To show
how very near he felt them to be to him. And elsewhere too he said, Henceforth I
call you not servants, you are my friends. And he said not, If they have
insulted the master of the house, and calumniated him, but states also the very
form of the insult, that they called him Beelzebub.

Then he gives also another consolation, not inferior to this. For this indeed is
the greatest. But because for them who were not yet living strictly, there was
need also of another, such as might have special power to refresh them, he
states it likewise.

And the thing seems indeed in form to be an universal proposition. Nevertheless
not of all matters, but of those in hand only is it spoken. For what saith he?
There is nothing covered that shall not be revealed, nor hid that shall not be
known.

And what he saith is like this. It is indeed sufficient for your encouragement,
that I also shared with you in the same reproach. I who am your master and lord.

But if it still grieve you to hear these words, consider this other thing too,
that even from this suspicion ye will soon be released. For why do ye grieve? At
their calling you sorcerers and deceivers? But wait a little, and all men will
address you as saviors and benefactors of the world. Yea, for time discovers all
things that are concealed.

It will both refute their false accusation and make manifest your virtue. For
when the event shows you saviors and benefactors and examples of all virtue, men
will not give heed to their words, but to the real state of the case, and they
will appear false accusers and liars and slanderers, but ye brighter than the
sun. Length of time revealing and proclaiming you, and uttering a voice clearer
than a trumpet, and making all men witnesses of your virtue.

Let not therefore what is now said humble you, but let the hope of the good
things to come raise you up. For it cannot be that what relates to you should be
hid. Then, having rid them of all distress and fears and anxiety, and set them
above men's reproaches, then and not till then, he seasonably discourses to them
also of boldness in their preaching.

For what I tell you, saith he, in darkness, that speak ye in light, and what ye
have heard in the ear, that preach ye upon the housetops. Yet it was not at all
darkness when he was saying these things, neither was he discoursing unto them
in the ear, but he used a strong figure thus speaking. That is, because he was
conversing with them alone and in a small corner of Palestine, therefore he
said, in darkness and in the ear, contrasting the boldness of speech which he
was hereafter to confer on them, with the tone of the conversation which was
then going on.

For not to one or two or three cities, but to the whole world ye shall preach,
saith he, traversing land and sea, the inhabited country and the desert, to
princes alike and tribes, to philosophers and orators, saying all with open face
and with all boldness of speech. Therefore, he said, on the housetops and in the
light, without any shrinking, and with all freedom. And wherefore said he not
only, preach on the housetops and speak in the light, but added also what I tell
you in darkness and what ye hear in the ear.

It was to raise up their spirits. It is therefore when he said, He that
believeth on me, the works that I do shall he do also, and greater works than
these shall he do. Even so hereto, to signify that he will do it all by them,
and more than by himself, he inserted this.

For the beginning indeed, saith he, I have given, and the prelude, but the
greater part of it is my will to effect through you. Now this is the language of
one not commanding only, but also declaring beforehand what was to be, and
encouraging them with his sayings, and implying that they should prevail over
all, and quietly also removing again their distress at the evil report. For as
this doctrine, after long hid for a while, shall overspread all things, so also
the evil suspicion of the Jews shall quickly perish.

Then, because he had lifted them up on high, he again gives warning of the
perils also, adding wings to their mind, and exalting them high above all. For
what saith he? Fear not them which kill the body, but are not able to kill the
soul. Seest thou how he set them far above all things, persuading them to
despise not anxiety only, and calumny, dangers and plots, but even that which is
esteemed of all things most terrible, death, and not death alone, but by
violence too.

And he said not, Ye shall be slain. But with the dignity that became him he said
this before them, saying, Fear not them which kill the body, but are not able to
kill the soul, but rather fear him which is able to destroy both soul and body
in hell. Bringing round the argument, as he ever doth, to its opposite.

For what is your fear, saith he, of death? And are ye therefore slow to preach?
Nay, for this very cause I bid you preach, that ye fear death. For this shall
deliver you from that which is really death. What though shall they slay you?
Yet over the better part they shall not prevail, though they strive ten thousand
ways.

Therefore he said not, Who do not kill the soul, but who are not able to kill.
For wish it as they may, they shall not prevail. Wherefore, if thou fear
punishment, fear that, the more grievous by far.

Seeest thou how again he doth not promise them deliverance from death, but
permits them to die, granting them more than if he had not allowed them to
suffer it. Because deliverance from death is not near so great as persuading men
to despise death. You see now, he doth not push them into dangers, but sets them
above dangers, and in a short sentence fixes in their mind the doctrines that
relate to the immortality of the soul.

And having in two or three words implanted a saving doctrine, he comforts them
also by other considerations. Thus, lest they should think, when killed and
butchered, that as men forsaken they suffered this, he introduces again the
argument of God's providence, saying on this wise, Are not two sparrows sold for
a farthing? And one of them shall not fall into a snare without your father. But
the very hairs of your head are all numbered.

For what is viler than they, saith he, nevertheless, not even shall these be
taken without God's knowledge. For he means not this, by his operation they
fall, for this were unworthy of God. But nothing that is done is hid from him.

If then he is not ignorant of anything that befalls us, and loves us more truly
than a father, and so loves us, as to have numbered our very hairs, we ought not
to be afraid. And this he said, not that God numbers our hairs, but that he
might indicate his perfect knowledge and his great providence over them. If
therefore he knows both all things that are done, and is able to save you, and
willing, whatever ye may have to suffer, think not that as persons forsaken ye
suffer.

For neither is it his will to deliver you from the terrors, but to persuade you
to despise them, since this is, more than anything, deliverance from the
terrors. Fear ye not, therefore, ye are of more value than many sparrows. Seest
thou that the fear had already prevailed over them.

Yea, for he knew the secrets of the heart, therefore he added, Fear them not,
therefore, for even should they prevail, it would be over the inferior part, I
mean the body, which though they should not kill, nature will surely take with
her and depart. So that not even this depends on them, but men have it from
nature. And if thou fear this, much more shouldst thou fear what is greater, and
dread him who is able to destroy both soul and body in hell.

And he saith not openly now, that it is himself, who is able to destroy both
soul and body. But where he before declared himself to be judge, he made it
manifest. But now the contrary takes place.

Him, namely, who is able to destroy the soul, that is, to punish it, we fear
not. But those who slay the body, we shudder at. Yet surely while he together
with the soul punishes the body also, they cannot even chasten the body, much
less the soul.

And though they chasten it ever so severely, yet in that way they rather make it
more glorious. Seest thou how he signifies the conflicts to be easy? Because in
truth, death did exceedingly agitate their souls, inspiring terror for a time,
for that it had not as yet been made easy to overcome, neither had they that
were to despise it partaken of the grace of the Spirit. Having, you see, cast
out the fear and distress that was agitating their soul, by what follows he also
encourages them again, casting out fear by fear, and not by fear only, but also
by the hope of great prizes.

And he threatens with much authority, in both ways urging them to speak boldly
for the truth, and sayeth further, Whosoever therefore shall confess me before
men, him will I also confess before my Father which is in heaven. But whosoever
shall deny me before men, him will I also deny before my Father which is in
heaven. Thus not from the good things only, but also from the opposites doth he
urge them, and he concludes with the dismal part.

And mark his exact care. He said not, Me, but in me, implying that not by a
power of his own, but by the help of grace from above, the confessor makes his
confession. But of him that denies he said not, In me, but me.

For he having become destitute of the gift, his denial ensues. Why then is he
blamed, one may say, if being forsaken he denies? Because the being forsaken is
the fault of the forsaken person himself. But why is he not satisfied with the
faith in the mind, but requires also the confession with the mouth? To train us
up to boldness in speech, and a more abundant love and determination, and to
raise us on high.

Wherefore also he addresses himself to all. Nor doth he at all apply this to the
disciples only in person, for not them, but their disciples too, he is now
rendering noble-hearted. Because he that hath learnt this lesson will not only
teach with boldness, but will likewise suffer all things easily, and with ready
mind.

This at any rate brought over many to the apostles, even their belief in this
word. Because both in the punishment the infliction is heavier, and in the good
things the recompense greater. I mean, whereas he that doeth right hath the
advantage in time, and the delay of the penalty is counted for gain by the
sinner, he hath introduced an equivalent, or rather a much greater advantage,
the increase of the recompenses.

Hast thou the advantage, saith he, by having first confessed me here? I also
will have the advantage of thee, by giving thee greater things, and unspeakably
greater, for I will confess thee there. Seest thou that both the good things and
the evil things are there to be dispensed? Why then hasten and hurry thyself?
And why seek thy rewards here, thou who art saved by hope? Wherefore, whether
thou hast done anything good, and not received his recompense here, be not
troubled, for with increase in the time to come the reward thereof awaits thee.
Or whether thou hast done any evil, and not paid the penalty, be not easy, for
there will vengeance receive thee, if thou turn not and amend.

But if thou believe it not, from the things here form thy conjecture about the
things to come also. Why, if in the season of conflicts they that confess are so
glorious, imagine what they will be in the season of the crowns. If the enemies
here applaud, how shall that tenderest of all fathers fail to admire and
proclaim thee? Yea, then shall we have both our gifts for the good, and our
punishments for the evil, so that such as deny shall suffer harm, both here and
there.

Here living with an evil conscience, though they were never to die, they shall
be surely dead, and there undergoing the last penalty. But the other sort will
profit both here and there, both here making a gain of their death, and in this
way becoming more glorious than the living, and there enjoying those unspeakable
blessings. God then is in no wise prompt to punish only, but also to confer
benefits, and for this lasts more than for the first.

But why hath he put the reward once only, the punishment twice? He knows that
this would be more apt to correct us. For this cause when he had said, Fear him
which is able to destroy both soul and body in hell, he saith again, Him will I
also deny. So doth Paul also, continually making mention of hell.

Thus we see that he, having by all ways trained on his scholar, both by opening
heaven to him, and by setting before him that fearful judgment seat, and by
pointing to the amphitheater of angels, and how in the midst of them the crowns
shall be proclaimed, which thing would thenceforth prepare the way for the word
of godliness to be very easily received, in what follows, lest they grow timid
and the word be hindered, he bids them be prepared even for slaughter itself, to
make them aware that such as continue in their error, will have to suffer, among
other things, for plotting against them. Let us therefore despise death,
although the time be not come that requires it of us, for indeed it will
translate us to a far better life. But the body decays.

Why, on this account most especially we ought to rejoice, because death decays,
and mortality perishes, not the substance of the body. For neither shouldst thou
see a statue being cast, wouldst thou call the process destruction, but an
improved formation. Just so do thou reason also concerning the body, and do not
bewail.

Then it were right to bewail, had it remained in its chastisement. But, saith
one, this ought to take place without the decay of our bodies. They should
continue entire.

And what would this have advantaged, either the living or the departed? How long
are ye lovers of the body? How long are ye riveted to the earth, and gaping
after shadows? Why, what good would this have done? Or rather, what harm would
it not have done? For did our bodies not decay, in the first place the greatest
of all evils, pride, would have continued with many? For if even while this is
going on, and worms gushing out, many have earnestly sought to be gods, what
would not have been the result did the body continue? In the second place, it
would not be believed to be of earth. For if it is end-witnessing this, some yet
doubt. What would they not have suspected, if they did not see this? Thirdly,
the bodies would have been excessively loved, and most men would have become
more carnal and gross.

And if even now some cleave to men's tombs and coffins, after that themselves
have perished, what would they not have done, if they had even their image
preserved? Fourthly, they would not have earnestly desired the things to come.
Fifthly, they that say the world is eternal, would have been more confirmed, and
would have denied God as Creator. Sixthly, they would not have known the
excellence of the soul, and how great a thing is the presence of a soul in a
body.

Seventhly, many of them that lose their relations would have left their cities,
and have dwelt in the tombs, and have become frantic, conversing continually
with their own dead. For if even now men formed to themselves images, since they
cannot keep the body, for neither is it possible, but whether they will or no,
it glides and hurries from them, and are riveted to the planks of wood, what
monstrous thing would they not then have devised? To my thinking, the generality
would have even built temples for such bodies, and they that are skilled in such
sorceries would have persuaded evil spirits to speak through them. Since at
least even now they that venture on the arts of necromancy attempt many things
more out of the way than these.

And how many idolatries would not have arisen from hence, when men even after
the dust and ashes are yet eager in those practices? God, therefore, to take
away all our extravagances, and to teach us to stand off from all earthly
things, destroys the bodies before our eyes. For even he that is enamored of
bodies, and is greatly affected at the sight of a beautiful damsel, if he will
not learn by discourse the deformity of that substance, shall know it by the
very sight. Yea, many of the like age with her whom he loves, and oftentimes
also fairer, being dead, after the first or second day, have emitted an ill
savour, and foul matter, and decay with worms.

Imagine then what sort of beauty thou lovest, and what sort of elegance has
power so to disturb thee. But if the bodies did not decay, this would not be
well known. But as evil spirits run unto men's graves, so also many of our
lovers, continually sitting by the tombs, would have received evil spirits in
their soul, and would quickly have perished in this grievous madness.

But as it is, together with all other things, this also comforts the soul, that
the form is not seen. It brings men to forgetfulness of their affliction.
Indeed, if this were not so, there would be no tombs at all.

But thou wouldst see our cities having corpses instead of statues, each man
desiring to look upon his own dead. And much confusion would arise hence, and
none of the ordinary sort would attend to his soul, nor give room to the
doctrine of immortality to enter in. And many other things too, more shocking
than these, would have resulted, which even to speak of were unseemly.

Wherefore it decays presently, that thou mightest see unveiled the beauty of the
soul. For if she be the procurer of all that beauty and life, much more
excellent must she herself be. And if she preserve that which is so deformed and
unsightly, much more herself.

For it is not the body wherein the beauty lies, but the expression and the bloom
which is shed over its substance by the soul. Now then, I bid thee love that
which makes the body also to appear such as it is. And why speak I of death?
Nay, even in life itself, I would have thee mark how all is hers that is
beautiful.

For whether she be pleased, she showers roses over the cheeks. And whether she
be pained, she takes that beauty and involves it in all the dark robe. And if
she be continually in mirth, the body improves in condition.

If in grief, she renders the same thinner and weaker than a spider's web. If in
wrath, she hath made it again abominable and foul. If she show the eye calm,
great is the beauty that she bestows.

If she express envy, very pale and livid is the hue she sheds over us. If love,
abundant the gracefulness she at once confers. Thus in fact many women, not
being beautiful in feature, have derived much grace from the soul.

Others again of brilliant bloom, by having an ungracious soul, have marred their
beauty. Consider how a face that is pale grows red, and by the variation of
color produces great delight, when there is need of shame and blushing. As, on
the other hand, if it be shameless, it makes the countenance more unpleasing
than any monster.

For nothing is fairer, nothing sweeter than a beauteous soul. For while as two
bodies the longing is with pain, in the case of souls the pleasure is pure and
calm. Why then let go the king, and be wild about the herald? Why leave the
philosopher, and gape after his interpreter? Hast thou seen a beautiful eye?
Acquaint thyself with that which is within, and if that be not beautiful,
despise this likewise.

For surely, didst thou see an ill-favored woman wearing a beautiful mask, she
would make no impression on thee. Just as, on the other hand, neither wouldst
thou suffer one fair and beautiful to be disguised by the mask, but wouldst take
it away, as choosing to see her beauty unveiled. This then I bid thee do in
regard of the soul also, and acquaint thyself with it first.

For this is clad with the body instead of a mask, wherefore also that abides
such as it is. But the other, though it be misshapen, may quickly become
beautiful. Though it have an eye that is unsightly, and harsh, and fierce, it
may become beautiful, mild, calm, sweet-tempered, gentle.

This beauty therefore let us seek, this countenance let us adorn, that God also
may have pleasure in our beauty, and impart to us of his everlasting blessings,
by the grace and love towards man of our Lord Jesus Christ, to whom be glory and
might for ever and ever. Amen. End of Homily 34


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  CHAPTER 39: 35: MT 10:34 - 42
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HOMILY XXXV MATTHEW X XXXIV-XXXXII THINK NOT THAT I AM COME TO SEND PEACE ON
EARTH. I AM NOT COME TO SEND PEACE, BUT A SWORD. Again he sets forth the things
that are more painful, and that with great aggravation, and the objection they
were sure to meet him with he prevents them by stating.

I mean, lest hearing this they should say, For this then art thou come, to
destroy both us, and them that obey us, and to fill the earth with war. He first
saith himself, I am not come to send peace on earth. How then did he enjoin them
to pronounce peace on entering into each house? And again, how did the angels
say, Glory to God in the highest, and on earth peace? And how came all the
prophets to to publish it for good tidings? Because this more than anything is
peace, when the diseased is cut off, when the mutinous is removed.

For thus it is possible for heaven to be united to earth, since the physician
too in this way preserves the rest of the body, when he amputates the incurable
part, and the general, when he has brought to a separation them that were agreed
in mischief. Thus it came to pass also in the case of that famous tower, for
their evil peace was ended by their good discord, and peace made thereby. Thus
Paul also divided them that were conspiring against him.

And in Naboth's case that agreement was at the same time more grievous than any
war. For conquered is not in every case a good thing, since even robbers agree
together. The war is not then the effect of his purpose, but of their temper.

For his will indeed was that all should agree in the word of godliness. But
because they fell to dissension, war arises. Yet he spake not so, but what saith
he? I am not come to send peace, comforting them.

As if he said, For think not that ye are to blame for these things. It is I who
order them so, because men are so disposed. Be not ye therefore confounded, as
though the events happened against expectation.

To this end am I come, to send war among men. For this is my will. Be not ye
therefore troubled, when the earth is at war, as though it were subject to some
hostile device.

For when the worst part is rent away, then after that heaven is knit unto the
better. And these things he saith, strengthening them against the evil suspicion
of the multitude. And he said not war, but what is more grievous than it? A
sword.

And if there be somewhat painful in these expressions, and of an alarming
emphasis, marvel not. For, it being his will to train their ears by the severity
of his words, lest in their difficult circumstances they should start aside, he
fashioned his discourse accordingly. Lest any one should say it was by flattery
he persuaded them, and by concealing the hardships.

Therefore, even of those things which merited to be otherwise expressed, he gave
by his words the more galling and painful turn. For it is better to see person's
gentleness in things, than in words. Wherefore neither with this was he
satisfied, but unfolds also the very nature of the war, signifying it to be far
more grievous even than a civil war.

And he saith, I am come to set a man at variance against his father, and the
daughter against her mother, and the daughter-in-law against her mother-in-law.
For not friends only, saith he, nor fellow-citizens, but even kinsmen shall
stand against one another, and nature shall be divided against herself. For I am
come, saith he, to set a man at variance against his father, and the daughter
against her mother, and a daughter-in-law against her mother-in-law.

That is, not merely among those of the same household is the war, but among
those that are dearest, and extremely near to each other. And this more than
anything signifies his power, that hearing these things they both accepted him,
and set about persuading all others. Yet was it not he that did this? Of course
not, but the wickedness of the other sort.

Nevertheless, he saith it is his own doing. For such is the custom of the
Scripture. Yea, and elsewhere also he saith, God hath given them eyes that they
should not see.

And here he speaks in this way, in order that having, as I said before,
exercised themselves in these words, they might not be confounded on suffering
reproaches and insults. But if any think these things intolerable, let them be
reminded of an ancient history. For in times of old also this came to pass,
which thing especially shows the old covenant to be akin to the new, and him who
is here speaking, the same with the giver of those commands.

I mean that in the case of the Jews also, when each had slain his neighbor, then
he laid aside his anger against them, both when they had made the calf, and when
they were joined to Baal-peor. Where, then, are they that say, That God is evil
and this good? For, behold, he hath filled the world with blood, shed by
kinsmen. Nevertheless even this we affirm to be a work of great love towards
man.

Therefore you see, implying that it was he who approved those other acts also,
he makes mention also of a prophecy, which if not spoken for this end, yet
involves the same meaning. And what is this? A man's foes shall be they of his
own household. For indeed among the Jews also something of the kind took place.

That is, there were prophets and false prophets, and the people was divided, and
families were in dissension, and some believed the one and some the other.
Wherefore the prophet admonishes, saying, Trust ye not in friends, have not hope
in guides, yea, even of her that lieth in thy bosom beware, in respect of
communicating unto her. And a man's enemies are the men that are in his own
house.

And this he said, preparing him that should receive the word to be above all.
For to die is not evil, but to die an evil death. On this account he said
moreover, I am come to cast fire upon the earth.

And this he said, to declare the vehemence and warmth of the love which he
required. For because he loved us very much, so he will likewise be loved of us.
And these sayings would strengthen the persons present also, and lift them
higher.

For if those others, saith he, are to despise kinsmen, and children, and
parents, imagine what manner of men ye their teachers ought to be. Since neither
will the hardship stop with you, but will also pass on to the rest. For since I
am come bringing great blessings, I demand also great obedience, and purpose of
heart.

He that loveth father or mother more than me, is not worthy of me. And he that
loveth son or daughter more than me, is not worthy of me. And he that taketh not
his cross, and followeth after me, is not worthy of me.

Seest thou a teacher's dignity? Seest thou who he signifies himself a true son
of him that begat him, commanding us to let go all things beneath, and to take
in preference the love of him? And why speak I, saith he, of friends and
kinsmen, even if it be thine own life which thou preferest to my love? Thy place
is far from my disciples. What then? Are not these things contrary to the Old
Testament? Far from it. Rather they are very much in harmony therewith.

For thereto he commands not only to hate the worshippers of idols, but even to
stone them. And into Deuteronomy again, admiring these, he saith, Who said unto
his father and to his mother, I have not seen thee? Neither did he acknowledge
his brethren, and his own sons he disowned. He kept thy oracles.

And if Paul gives many directions touching parents, commanding us to obey them
in all things, marvel not. For in those things only doth he mean us to obey, as
many as do not hinder godliness. For indeed it is a sacred duty to render them
all other honors.

But when they demand more than is due, one ought not to obey. For this reason
Luke saith, If any man come to me, and hate not his father, and mother, and
wife, and children, and brethren, and sisters, yea, and his own life also, he
cannot be my disciple. Not commanding simply to hate them, since this were even
quite contrary to the law.

But when one desires to be loved more than I am, hate him in this respect. For
this ruins both the beloved himself and the lover. And these things he said,
both to render the children more determined, and to make the fathers more
gentle, that would hinder them.

For when they saw he had such strength and power as to sever their children from
them, they, as attempting things impossible, would even desist. Wherefore also
he leaves the fathers, and addresses his discourse to the children, instructing
the former not to make the attempt as attempting things impracticable. Then,
lest they should be indignant, or count it hard, see which way he makes his
argument tend.

In that having said, Who hateth not father and mother, he adds, and his own
life. For why dost thou speak to me of parents, saith he, and brothers, and
sisters, and wife? Nothing is nearer than the life to any man. Yet if thou hate
not this also, thou must bear in all things the opposite of his lot who loveth
me.

And not even simply to hate it was his command, but so as to expose it to war,
and to battles, and to slaughters and blood. For he that beareth not his cross,
and cometh after me, cannot be my disciple. Thus he said not merely that we must
stand against death, but also against a violent death, and not violent only, but
ignominious too.

And he discourses nothing as yet of his own passion, that when they had been for
a time instructed in these things, they might more easily receive his word
concerning it. Is there not, therefore, cause for amazement, how on their
hearing these things, their soul did not wing its way from the body, the
hardships being everywhere at hand, and the good things in expectation? How then
did it not flee away? Great was both the power of the speaker and the love of
the hearers. Wherefore, though hearing things far more intolerable and galling
than those great men, Moses and Jeremiah, they continued to obey, and to say
nothing against it.

He that findeth his life, saith he, shall lose it, and he that loseth his life
for my sake shall find it. Seest thou how great the damage to such as love it
unduly! How great the gain to them that hate it! I mean, because the injunctions
were disagreeable, when he was bidding them set themselves against parents and
children and nature, and kindred and the world and their very soul. He sets
forth the prophet also, being very great.

Thus these things, saith he, so far from harming, will very greatly profit, and
their opposites will injure, urging them as he ever doth by the very things
which they desire. For why art thou willing to despise thy life? Because thou
lovest it? Then for that very reason despise it, and so thou wilt advantage it
in the highest degree, and do the part of one that loves it. And mark an
instance of unspeakable consideration.

For not in respect of our parents only doth he practice this reasoning, nor of
our children, but with regard to our life, which is nearer than all. That the
other point may thenceforth become unquestionable, and they may learn that they
will in this way profit those of their kindred likewise, as much as may be.
Since so it is in the case even of our life, which is more essential to us than
all.

Now these things were enough to recommend men to receive them, their appointed
healers. Yea, who would choose but receive with all readiness them that were so
noble, such true heroes, and as lions running about the earth, and despising all
that pertain to themselves, so that others might be saved? Yet nevertheless he
proffers also another reward, indicating that he is caring here for the
entertainers more than for the guest. And the first honor he confers is by
saying, He that receiveth you receiveth me, and he that receiveth me receiveth
him that sent me.

With this, what may compare? That one should receive the father and the son. But
he holds out herewith another reward also. He, saith he, that receiveth a
prophet in the name of a prophet shall receive a prophet's reward.

And he that receiveth a righteous man in the name of a righteous man shall
receive a righteous man's reward. And as before he threatens punishment to such
as do not receive them, here he defines also a certain refreshment for the good.
And to teach thee his greater care for them, he said not simply, He that
receiveth a prophet, or he that receiveth a righteous man, but subjoined, in the
name of a prophet, and in the name of a righteous man.

That is, if not for any worldly preferment, nor for any other temporal thing he
receive them, but because he is either a prophet or a righteous man, he shall
receive a prophet's reward and a righteous man's reward. Such as it were meet
for him to have that hath received a prophet or a righteous man, or such as that
other is himself to receive, which kind of thing Paul also said, that your
abundance may be a supply for their want, that their abundance also may be a
supply for your want. Then, lest anyone should allege poverty, he saith, or
whosoever shall give to drink unto one of these little ones a cup of cold water
only, in the name of a disciple, verily I say unto you, he shall in no wise lose
his reward.

Though a cup of cold water be thy gift, on which there is nothing laid out, even
of this shall a reward be stored up for thee. For I do all things for the sake
of you, the receivers. Seeest thou what mighty persuasions he used, and how he
opened to them the houses of the whole world? Yea, he signified that men are
their debtors.

First, by saying, the workman is worthy of his hire. Secondly, by sending them
forth as having nothing. Thirdly, by giving them up to wars and fightings in
behalf of them that receive them.

Fourthly, by committing to the miracles also. Fifthly, and that he did by their
lips introduce peace, the cause of all blessings, into the houses of such as
receive them. Sixthly, by threatening things more grievous than Sodom to such as
receive them not.

Seventhly, by signifying that as many as welcome them are receiving both himself
and the father. Eighthly, by promising both the prophets and a righteous man's
reward. Ninthly, by undertaking that the recompenses shall be great, even for a
cup of cold water.

Now each one of these things, even by itself, were enough to attract them. For
who tell me, when a leader of armies wounded in innumerable places, and died in
blood, came in sight, returning after many trophies from war and conflict, would
not receive him, throwing open every door in his house? But who now is like
this, one may say? Therefore he added, In the name of a disciple, and of a
prophet, and of a righteous man, to instruct thee that not for the worthiness of
the visitor, but for the purpose of him that gives welcome, is his reward
appointed. For though here he speaks of prophets and righteous men and
disciples, yet elsewhere he bids men receive the various outcasts, and punishes
such as fail to do so.

For inasmuch as ye did it not to one of the least of these, ye did it not to me.
And the converse again he affirms with respect to the same persons. Since though
he may be doing no such great work, he is a man, inhabiting the same world with
thee, beholding the same sun, having the same soul, the same Lord, a partaker
with thee of the same mysteries, called to the same heaven with thee, having a
strong claim, his poverty, and his want of necessary food.

But now they that waken thee with flutes and pipes in the winter season, and
disturb thee without purpose or fruit, depart from thee receiving many gifts.
And they that carry about swallows and smut themselves over, and abuse every
one, receive a reward for this their conjuration. But if there come to thee a
poor man wanting bread, there is no end of revilings and reproaches and charges
of idleness and upbraidings and insults and jeers.

And thou considerest not with thyself, that thou too art idle, and yet God
giveth thee his gifts. For tell me not this, that thou too art doing somewhat,
but point me out this rather, if it be anything really needful that thou doest
and art busy about. But if thou tellest one of the money-getting, and of
traffic, and of the care and increase of thy goods, I also would say unto thee,
Not these, but alms, and prayers, and the protection of the injured, and all
such things, are truly works, with respect to which we live in thorough
idleness.

Yet God never told us, Because thou art idle, I light not up the sun for thee.
Because thou doest nothing of real consequence, I quench the moon, I paralyze
the womb of the earth, I restrain the lakes, the fountains, the rivers, I blot
out the atmosphere, I withhold the annual rains. But he gives us all abundantly.

And to some that are not merely idle, but even doing evil, he freely gives the
benefit of these things. When therefore thou seest a poor man, and sayeth, It
stops my breath that this fellow, young as he is, and healthy, having nothing,
would fain be fed in idleness. He is surely some slave and runaway, and hath
deserted his proper master.

I bid thee speak these same words to thyself, or rather permit him freely to
speak them unto thee, and he will say with more justice. It stops my breath that
thou, being healthy, art idle, and practiceth none of the things which God hath
commanded. But having run away from the commandments of thy Lord, goest about
dwelling in wickedness, as in a strange land, in drunkenness, in surfeiting, in
theft, in extortion, in subverting other men's houses.

And thou indeed imputest idleness. But I evil works, in thy plotting, in thy
swearing, in thy lying, in thy spoiling, in thy doing innumerable such things.
In this I say, not as making a law in favour of idleness, far from it, but
rather very earnestly wishing all to be employed.

For sloth is the teacher of all wickedness. But I beseech you not to be
unmerciful nor cruel. Since Paul also, having made infinite complaints, and
said, If any will not work, neither let him eat, stopped not at this, but at it.

But ye, be not weary in well-doing. Nay, but these things are contradictory. For
if thou hadst commanded for them not to eat, how exhortest thou us to give? I do
so, saith he.

For I have also commanded to avoid them, and to have no company with them. And
again I said, Count them not as enemies, but admonish them. Not making
contradictory laws, but such as are quite in unison with each other.

Because if thou art prompt to mercy, both he, the poor man, will soon be rid of
his idleness, and thou of thy cruelty. But he hath many lies and inventions, you
will reply. Well, hence again is he pitiable, for that he hath fallen into such
distress as to be hardened even in such doings.

But we, so far from pitying, add even those cruel words. Hath thou not received
once and again? So we talk. What then? Because he was once fed, hath he no need
to be fed again.

Why dost thou not make these laws for thine own belly also, and say to it
likewise? Thou wert filled yesterday, and the day before. Seek it not now? But
while thou fillest that beyond measure, even to bursting, from him thou turnest
away, when he asks but what is moderate. Whereas thou oughtest therefore to pity
him, because he is constrained to come to thee every day.

Yea, if not else incline thee to him. Thou shouldst pity him because of this.
For by the constraint of his poverty is forced on these things and doeth them.

And thou dost not pity him, because, being so spoken to, he feels no shame, the
reason being that his want is too strong for him. Nay, thou, instead of pitying,
dost even make a show of him. And whereas God hath commanded to give secretly,
thou standest exposing publicly him that hath accosted thee, and abrading him.

For what ought to move thy pity? Why, if thou art not minded to give, to what
end add reproach and bruise that weary and wretched soul? He came as unto a
harbour, seeking help at thine hands. Why stir up waves in make this door more
grievous? Why dost thou condemn him of meanness? What, had he thought to hear
such things, would he have come to thee? Or if he actually came foreseeing this,
good cause therefore both to pity him, and to shudder at thine own cruelty. That
not even so, when thou seest an inexorable necessity laid upon him, dost thou
become more gentle, nor judgest him to have a sufficient excuse for his
importunity in the dread of hunger, but accusest him of impudence.

And yet hast thou often thyself practised greater impudence, yea, in respect of
grievous matters. For while here the very impudence brings with it ground of
pardon, we, often doing things punishable, brazen it out. And when we ought to
bear all that in mind, and to be humble, we even trample on those miserable men.

And when they ask medicines, we add to their wounds. I say, if thou wilt not
give, yet why dost thou strike? If thou wilt not be bounteous, yet why be
insolent? But he submits not to be put off in any other way. Well then, as that
wise man commanded, so do.

Answer him peaceable words with meekness. For not of his own accord, surely, is
he so very importunate. For there is not, there cannot be, any man desiring to
be put to shame for its own sake.

How much soever any may contend, I cannot yield ever to be convinced that a man
who was living in plenty would choose to beg. Let no man then beguile us with
arguments. But although Paul saith, If any will not work, neither let him eat,
to them he saith it.

But to us he saith not this, but, on the contrary, Be not weary in well-doing.
Even thus we do at home, when any two are striving with each other, we take each
a part, and give them the opposite advice. This did God also and Moses.

For while to God he said, If thou wilt forgive them their sin, forgive it, else
blot me out also. Them on the contrary he commanded to slay one another, and all
that pertained to them. Yet these things are contrary, nevertheless both look to
one end.

Again God said to Moses at the hearing of the Jews, Let me alone that I may
consume the people. For though they were not present when God was saying this,
yet they were to hear it afterwards. But privately he gives him directions of
the opposite tenor.

And this Moses upon constraint revealed afterwards, thus saying, What, did I
conceive them, that thou sayest to me, Carry them as a nurse would carry the
suckling child in her bosom? These things are done also in houses, and often a
father while he blames the tutor in private for having used his child
reproachfully, saying, Be not rough nor hard, to the youth speaks in the
contrary way. Though thou be reproached unjustly, bear it. Out of those
opposites making up some one wholesome result.

Thus also Paul said to such as are in health and beg, If any man will not work,
neither let him eat, that he may urge them into employment. But to such as can
show mercy, Ye for your part be not weary in well-doing, that he may lead them
to give alms. So also, when he was admonishing those of the Gentiles in his
epistle to the Romans, not to be high-minded against the Jews, he brought
forward also the wild olive, and he seems to be saying one thing to these,
another to those.

Let us not therefore fall away into cruelty, but let us listen to Paul saying,
Be not weary in well-doing. Let us listen to the Lord, who saith, Give to every
man that asketh of thee, and be ye merciful as your father. And though he hath
spoken of many things, he hath nowhere used this expression, but with regard to
our deeds of mercy only.

For nothing so equals us with God, as doing good. But nothing is more shameless,
saith one, than a poor man. Why, I pray thee, because he runs up and cries out
after thee? Will thou then let me point out how we are more importunate than
they, and very shameless? Remember, I say, now at the season of the fast, how
often, when thy table was spread at eventide, and thou hadst called thy
ministering servant, on his moving rather leisurely, thou hast overset
everything, kicking, insulting, reviling, merely about a little delay, although
fully assured, that if not immediately, yet a little after, thou shalt enjoy thy
vittles.

Upon which thou dost not call thyself impudent, changed is thou art into a wild
beast for nothing. But the poor man, alarmed and trembling about his greater
interest. For not about delay, but about famine, is all his fear.

Him dost thou call audacious, and shameless, and impudent, and all the most
appropriate names. Nay, how is this anything but extreme impudence? But these
things we do not consider. Therefore we account such men troublesome.

Since if we had all searched into our own doings, and compared them with theirs,
we should not have thought them intolerable. Be not then a severe judge. Why, if
thou wert clear of all sins, not even then would the law of God permit thee to
be strict in searching out other men's sins.

And if the Pharisee perished on this account, what defense are we to find? If he
suffer not such as have done well to be bitter in searching out other men's
doings, much less them that have offended. Let us not then be savage, nor cruel,
not without natural feeling, not implacable, not worse than wild beast. For I
know many to have gone even so far in brutishness as for a little trouble to
slight famishing persons, and to say these words, I have no servant now with me.

We are far from home. There is no money-changer that I know. O cruelty! didst
thou promise the greater, and dost thou not fulfill the less? To save thy
walking a little way, doth he perish with hunger? O insolence! O pride! Why, if
it were ten furlongs to be walked, oughtest thou to be backward? Doth it not
even come into thy mind that so thy reward is made greater? For whereas when
thou givest, thou receivest reward for the gift only, when thou thyself also
goest, for this again is appointed thee a recompense.

Yea, the patriarch himself we admire for this, that in his own person he ran to
the herd, and snatched up the calf, and that, when he had three hundred and
eighteen servants born in his house. But now some are filled with so much pride
as to do these things by servants, and not to be ashamed. But dost thou require
me to do these things myself, one may say? How then shall I not seem to be
vainglorious? Nay, but as it is, thou art led by another kind of vainglory to do
this, being ashamed to be seen talking with a poor man.

But I am in no respect strict about this. Only give, whether by thyself or by
another that art minded to do so. And do not accuse, do not smite, do not
revile.

For medicines, not wounds, doth he need who comes unto thee. Mercy, not a sword.
For tell me, if any one who had been smitten with a stone, and had received a
wound in his head, were to let go all others, and run unto thy knees, drenched
in his blood, wouldst thou indeed smite him with another stone, and add unto him
another wound? I for my part think not.

But even as it was, thou wouldst endeavour to cure it. Why then doest thou the
contrary with respect to the poor? Knowest thou not how much power a word hath,
both to raise up, and to cast down? For a word, it is said, is better than a
gift. Dost thou not consider that thou art thrusting the sword into thyself, and
art receiving a more grievous wound, when he, being reviled, silently withdraws,
with groans and many tears? Since, indeed, of God he is sent unto thee.

Consider, then, in insulting him, upon whom thou art causing the insult to pass,
when God indeed sends him unto thee, and commands thee to give. But thou, so far
from giving, dost even insult him on his coming. And if thou art not aware how
exceedingly amiss this is, look at it as among men, and then thou wilt fully
know the greatness of this sin.

As thus, if a servant of thine had been commanded by thee to go to another
servant, who had money of thine, to receive it, and were to come back not only
with empty hands, but also with despiteful usage, what wouldst thou not do to
him that had wrought the insult? What penalty wouldst thou not exact, as though,
after this, it were thyself that had been ill used? This reckoning do thou make
in regard of God also. For truly it is he that sends the poor to us, and of his
we give, if indeed we do give. But if, besides not giving, we also send them
away insulted, consider how many bolts, how many thunders, that which we are
doing deserves.

Duly considering then all these things, let us both bridle our tongue, and put
away inhumanity, and let us stretch forth the hand to give alms, and not with
money only, but with words also. Let us relieve such as are in need, that we may
both escape the punishment for reviling, and may inherit the kingdom which is
for blessing and almsgiving. By the grace and love towards men of our Lord Jesus
Christ, to whom be glory and might for ever and ever.

Amen.


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  CHAPTER 40: 36: MT 11:1 - 6
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Homily 36 Commentary on the Gospel of St. Matthew by St. John Chrysostom
Translated by Sir George Prevost. This LibriVox recording is in the public
domain. Homily 36 Matthew 11, 1-6 And it came to pass, when Jesus had made an
end of commanding His twelve disciples, He departed thence to teach and to
preach in their cities.

That is, after He had sent them, He proceeded to withdraw Himself, to give them
room and opportunity to do what He had enjoined. For while He was present in
healing, no one would be willing to approach them. Now when John had heard in
the prison the works of Jesus, he sent to with his disciples and asked Him,
saying, Art thou He that should come, or do we look for another? But Luke saith,
They also told John of the miracles, and then he sent them.

However, this contains no matter of difficulty, but of consideration only. For
this, among other things, indicates their jealousy towards Him. But what follows
is completely among the controverted points.

Of what nature then is this? They are saying, Art thou He that should come, or
do we look for another? That is, He that knew Him before His miracles, He that
had learned it of the Spirit, He that heard it of the Father, He who had
proclaimed Him before all men. Doth He now send to learn of Him, whether it be
Himself or no? And if yet thou didst not know that it is surely He, how thinkest
thou thyself credible, affirming as thou doughts concerning things whereof thou
art ignorant? For he that is to bear witness to others must be first worthy of
credit himself. Didst thou not say, I am not meet to loose the latchet of His
shoe? Didst thou not say, I knew Him not? But He that sent me to baptize with
water, the same said unto me, Upon whom thou shalt see the Spirit descending and
resting upon Him, the same is He which baptizeth with the Holy Ghost.

Didst thou not see the Spirit in form of a dove? Didst thou not hear the voice?
Didst thou not utterly forbid Him, saying, I have need to be baptized of thee?
Didst thou not say even to thy disciples, He must increase, I must decrease?
Didst thou not teach all the people that He should baptize them with the Holy
Ghost and with fire, and that He is the Lamb of God that taketh away the sin of
the world? Didst thou not before His signs and miracles proclaim all these
things? How then now, when He hath been made manifest to all, and the fame of
Him hath gone out everywhere, and dead men have been raised, and devils driven
away, and a display made of so great miracles, dost thou after this and should
learn of Him? What then is the fact? Were all these sayings a kind of fraud, a
stage play in fables? Nay, who that hath any understanding would say so. I say
not John, who leaped in the womb, who before his own birth proclaimed him the
citizen of the wilderness, the exhibitor of the conversation of angels. But even
though he were one of the common sort, and of them that are utterly outcast, he
would not have hesitated after so many testimonies, both on his own part and on
the part of others.

Whence it is evident that neither did he send as being himself in doubt, nor did
he ask in ignorance, since no one surely could say this, that though he knew it
fully, yet on account of his prison he was become rather timid, for neither was
he looking to be delivered therefrom, nor, if he did look for it, would he have
betrayed his duty to God, armed as he was against various kinds of death. For
unless he had been prepared for this, he would not have evinced so great courage
towards a whole people, practiced in shedding blood of prophets. Nor would he
have rebuked that savage tyrant with so much boldness in the midst of the city
and the forum, severely chiding him as though he were a little child, in the
hearing of all men.

And even if he were grown more timid, how was he not ashamed before his own
disciples, in whose presence he had so often borne witness unto him, but asked
his question by them which he should have done by others? And yet surely he knew
full well that they too were jealous of Christ, and desired to find some handle
against him. And how could he but be abashed before the Jewish people, in whose
presence he had proclaimed such high things! Or what advantage accrued to him
thereby towards deliverance from his bonds? For not for Christ's sake had he
been cast into prison, nor for having proclaimed his power, but for his own
rebuke touching the unlawful marriage. And what child so silly, what person so
frantic, but that so he would have put on himself their character? What then is
it which he is bringing about? For that it belongs not to John to have doubt
hereupon, nor to any ordinary person, nor even to one extremely foolish and
frenzied, so much is evident from what we have said.

And now we have only to add the solution. For what intent then did he send to
ask? John's disciples were starting aside from Jesus, and this surely any one
may see, and they had always a jealous feeling towards him. And it is plain from
what they had said to their master, He that was with thee, it is said, beyond
Jordan, to whom thou bearest witness, behold, the same baptiseth, and all men
come unto him.

And again there arose a question between John's disciples and the Jews about
purifying. And again they came unto him, and said, Why do we and the Pharisees
fast off, but thy disciples fast not? For as yet they knew not who Christ was.
But imagining Jesus to be a mere man, but John greater than after the manner of
man, were vexed at seeing the former held in estimation, but the latter, as he
had said, now ceasing.

And this hindered them from coming unto him, their jealousy quite blocking up
the access. Now, so long as John was with them, he was exhorting them
continually and instructing them, and not even so did he persuade them. But when
he was now on the point of dying, he uses the more diligence, fearing as he did,
lest he might leave a foundation for bad doctrine, and they continue broken off
from Christ.

For as he was diligent even at first to bring to Christ all that pertained to
himself, so on his failing to persuade them, now towards his end he does but
exert the more zeal. Now if he had said, Go ye away unto him, he is better than
I, he would not have persuaded them, minded as they were not easily to be
separated from him, but rather he would have been thought to say it out of
modesty, and they would have been the more riveted to him. Or if he had held his
peace, then again nothing was gained.

What then doth he? He waits to hear from them that Christ is working miracles,
and not even so doth he admonish them, nor doth he send all, but some two, whom
he perhaps knew to be more teachable than the rest, that the inquiry might be
made without suspicion, in order that from his acts they might learn the
difference between Jesus and himself. And he saith, Go ye and say, Art thou he
that should come? Or do we look for another? But Christ, knowing the purpose of
John, did not say, I am he. For this would again have offended the hearers,
although this was what it naturally followed for him to say, but he leaves them
to learn it from his acts.

For it saith, When these were come to him, then he cured many. And yet what
congruity was there, that being asked, Art thou he? He should say nothing to
that, but should presently cure them that were sick. Unless it had been his mind
to establish this which I have mentioned, because they of course would account
the testimony of his deed surer, and more above suspicion than that of his
words.

Knowing therefore, as being God, the mind with which John had sent them, he
straightway cured blind, lame, and many others. Not to teach him, for how should
he him that was convinced, but these that were doubting. And having healed them,
he saith, Go and show John again those things which ye do hear and see.

The blind receive their sight, and the lame walk, and the lepers are cleansed,
and the deaf hear, and the dead are raised up, and the poor have the gospel
preached unto them. And he added, And blessed is he, whosoever shall not be
offended in me. Implying that he knows even their unuttered thoughts.

For if he had said, I am he, both this would have offended them, as I have
already said. And they would have thought, even if they had not spoken, much as
the Jews said to him, Thou barest record of thyself. Wherefore he saith not this
himself, but leaves them to learn all from the miracles, freeing what he taught
from suspicion, and making it plainer.

Wherefore also he covertly added his reproof of them. That is, because they were
offended in him, he by setting forth their case and leaving it to their own
conscience alone, and by calling the witnesses of this his accusation, but only
themselves that knew it all, did thus also draw them more unto himself, and
saying, Blessed is he, whosoever shall not be offended in me. For indeed his
secret meaning was of them, when he said this.

But in order to our making the truth more evident to you by the comparison of
the several statements, producing not only our own sayings, but also what is
stated by others, we must needs add some account of them. What then do some
affirm? That this which we have stated was not the cause, but that John was in
ignorance, yet not in ignorance of all. But that he was the Christ, he knew.

But whether he was also to die for mankind, he knew not. Therefore he said, Art
thou he that should come? That is, he that is to descend into hell. But this is
not tenable, for neither of this was John ignorant.

This at least he proclaimed even before all the others, and bear record of this
first. Behold, saith he, the Lamb of God, which taketh away the sin of the
world. Now he called him a lamb, as proclaiming the cross, and again in saying,
That taketh away the sin of the world, he declared this same thing.

For not otherwise than by the cross did he effect this. As Paul likewise said,
And the handwriting which was contrary to us, even he took out of the way,
nailing it to his cross. And his saying too, He shall baptize you with the
Spirit, is that of one who was foretelling the events after the resurrection.

Well, that he was to rise again, he knew, saith he, and that he was to give the
Holy Ghost. But that he should likewise be crucified, he knew not. How then was
he to rise again, who had not suffered, nor been crucified? And how was this man
greater than a prophet, who knew not even what the prophets knew? For that he
was greater than a prophet, even Christ himself bear record.

But that the prophets knew of the passion is surely plain to everyone. For so
Isaiah saith, He is brought as a lamb to the slaughter, and as a sheep before
her shearer is dumb. And before this testimony also, he saith, There shall be a
root of Jesse, and he that shall rise again to rule the Gentiles, in him shall
the Gentiles trust.

Then, speaking of his passion, and of the ensuing glory, he added, And his rest
shall be honour. And this prophet foretold not only that he should be crucified,
but also with whom. For, saith he, he was numbered with the transgressors.

And not this only, but that he should not even plead for himself. For this man,
he saith, openeth not his mouth, and that he should be unjustly condemned. For
in his humiliation, saith he, his judgment was taken away.

And before this again, David both saith this, and describes the judgment hall.
Wise saith he to the heathen rage, and the people imagine a vain thing. The
kings of the earth stand up, and the rulers are gathered together against the
Lord, and against his anointed.

And elsewhere he mentions also the image of the cross, saying on this wise, They
pierced my hand and my feet. And those things which the soldiers were emboldened
to do, he adds with all exactness. For they parted my garments, saith he, among
them, and for my vesture they did cast lots.

And elsewhere again he saith, that they also offered him vinegar. For they gave
me, saith he, gall for my meat, and for my thirst they made me drink vinegar. So
then the prophets, so many years before, speak of the hall of judgment, and of
the condemnation, and of them that were crucified with him, and of the division
of the garments, and of the lot cast upon them, and of many more things besides.

For indeed it is unnecessary to allege all now, lest we make our discourse long.
And was this man, greater than them all, ignorant of all these things? Nay, how
should this be reasonable? And why did he not say, Art thou he that should come
to hell? But simply, he that should come. Although this were far more absurd
than the others, I mean their saying, he therefore said these things, that he
might preach there also after his departure.

To whom it were seasonable to say, Brethren, be not children in understanding,
howbeit in malice be ye children. For the present life indeed is the season for
right conversation. But after death is judgment and punishment.

For in hell it is said, Who will confess unto thee? How then were the gates of
brass burst, and the bars of iron broken in sunder? By his body. For then first
was a body shown, immortal, and destroying the tyranny of death. And besides,
this indicates the destruction of the might of death, not the loosing of the
sins of those who had died before his coming.

And if this were not so, but he have delivered all that were before him from
hell, how saith he, It shall be more tolerable for the land of Sodom and
Gomorrah. For this saying supposes that those are also to be punished, more
mildly indeed, yet still that they are to be punished. And yet they did also
suffer here the most extreme punishment.

Nevertheless, not even this will deliver them. And if it is so with them, much
more would such as have suffered nothing. What then, one may say, were they
wronged who lived before his coming? By no means.

For men might then be saved, even though they had not confessed Christ. For this
was not required of them, but not to worship idols, and to know the true God.
For the Lord thy God, it is said, is one Lord.

Therefore the Maccabees were admired, because for the observance of the law they
suffered what they did suffer. And the three children, and many others too
amongst the Jews, having shown forth a very virtuous life, and having maintained
the standard of this their knowledge, had nothing more required of them. For
then it was sufficient for salvation, as I have said already, to know God only.

But now it is so no more. But there is need also of the knowledge of Christ.
Therefore he said, If I had not come and spoken unto them, they had not had sin.

But now they have no cloak for their sin. So likewise with regard to the rule of
practice. Then murder was the destruction of him that committed it, but now even
to be angry.

And then to commit adultery, and to lie with another man's wife, brought
punishment. But now even to look with unchaste eyes. For as the knowledge, so
also the rule of life is now made stricter, so that there was no need of a
forerunner there.

And besides, if unbelievers are after death to be saved on their believing, no
man shall ever perish. For all will then repent and adore. And in proof that
this is true, hear Paul saying, Every tongue shall confess, and every knee shall
bow, of things in heaven, and things in earth, and things under the earth.

And the last enemy that shall be destroyed is death. But there is no advantage
in that submission, for it comes not of a rightly disposed choice, but of the
necessity of things, as one may say, thenceforth taking place. Let us not then
any more bring in such old wives' doctrines and Jewish fables.

Hear at least what Paul saith touching these things. For as many as have sinned
without law, shall also perish without law. For his discourse is of those who
lived in the time before the law.

And as many as have sinned in the law, shall be judged by the law, speaking of
all after Moses. And that the wrath of God is revealed from heaven against all
ungodliness and unrighteousness of men, and indignation and wrath, tribulation
and anguish upon every soul of man that worketh evil, of the Jew first and also
of the Gentile. And yet countless were the evils which the Gentiles have
suffered in this world, and this is declared alike by the histories of the
heathens and by the Scriptures that are in our hands.

For who could recount the tragic calamities of the Babylonians or those of the
Egyptians, but in proof that they who, not having known Christ before his coming
in the flesh, yet refrained from idolatry and worshipped God only, and showed
forth an excellent life, shall enjoy all the blessings. Hear what is said. But
glory and honor and peace to every one that worketh good, to the Jew first and
also to the Gentile.

Seest thou that for their good deeds there are many rewards, and chastisements
again, and penalties for such as have done the contrary. Where now, tell me, are
the utter unbelievers in hell? Why, if those before Christ's coming, who had not
so much as heard the name of hell, nor of a resurrection, and were punished
here, shall suffer punishment there also, how much more we that have been
nurtured in so many lessons of strict virtue. And how is it reasonable, asks
one, that they that have never heard of hell, should fall into hell? For they
will say, If thou hast threatened hell, we should have feared more, and have
been sobered.

To be sure, is it not so, at our rate of living now, who hear daily the sayings
about hell, and give no heed at all? And besides, there is this also to be said,
that he who is not restrained by the judgments in sight, much less will he be
restrained by those others. For the less reasonable sort, and those of a grosser
disposition, are wont to be sobered rather by things which are at hand, and
straightway to happen, than by such as will come to pass a long time after. But
over us, one may say, a greater fear is suspended.

And herein were they wronged. By no means. For first, there are not the same
measures set to us as to them, but much greater for us.

Now they that have undertaken greater labors, ought to enjoy greater help. And
it is no little help that our fear has been increased. And if we have an
advantage over them in knowing things to come, they have an advantage over us in
that the severe punishments are presently laid upon them.

But there is something else which the multitude say with respect to this also.
For where, say they, is God's justice, when anyone for sinning here is punished
both here and there? Would ye then I should put you in mind of your own sayings,
that ye may no longer give us trouble, but furnish the solution from within
yourselves. I have heard many of our people, if happily they were told if a
murderer cut off in a court of justice, how they had indignation, and talked in
this way.

This unholy and accursed wretch, having perpetrated thirty murders, or even many
more, hath himself undergone one death only. And where is the justice of it? So
that ye yourselves confess that one death is not sufficient for punishment. How
give ye then an opposite sentence now? Because not others, but yourselves, are
the objects of your judgment.

So great a hindrance is self-love to our perceiving what is just. Because of
this, when we are judging others, we search out all things with strictness. But
when we are sitting in judgment on ourselves, we are blinded.

Since if we were to search into these things in our own case too, as we do with
regard to other men, we should give an uncorrupt sentence. For we also have
sins, deserving not two or three, but ten thousand deaths. And to pass over all
the rest, let us recollect ourselves, as many of us as partake unworthily of the
mysteries, such men being guilty of the body and blood of Christ.

Wherefore, when thou wert talking of the murderer, take account of thyself also.
For he indeed hath murdered a man, but thou art under the guilt of slaying the
Lord. And he, not having partaken of mysteries, but we, while enjoying the
benefit of the sacred table.

And what are they that bite and devour the brethren, and pour out such abundance
of venom? What is he that robs the poor of their food? For if he who imparts not
of his own is such as I have said, much more he that takes the things of others.
How many robbers do the covetous surpass in wickedness? How many murderers and
robbers of tombs, the rapacious? And how many, after spoiling men, are desirous
even of their blood? Nay, saith he, God forbid. Now thou sayest, God forbid.

When thou hast an enemy, then say, God forbid, and call to mind what hath been
said, and show forth a life full of great strictness. Lest the portion of Sodom
awaits us also, lest we suffer the lot of Gomorrah, lest we undergo the ills of
the Tyrians and Sidonians, or rather, lest we offend Christ, which were a thing
more grievous and more to be feared than all. For though to many hell seemed to
be a fearful thing, yet I for my part will not cease continually to say that
this is more grievous and fearful than any hell.

And you I entreat to be of the same mind. For so shall we both be delivered from
hell, and enjoy the glory that is bestowed of Christ, unto which it may be all
attained, by the grace and love towards men of our Lord Jesus Christ, to whom be
glory and might for ever and ever. Amen.

End of Homily 36


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  CHAPTER 41: 37: MT 11:7 - 24
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Homily 37 Commentary on the Gospel of St. Matthew by St. John Chrysostom
Translated by Sir George Prevost. This LibriVox recording is in the public
domain. Homily 37 Matthew 11, 7-24 And as they departed, Jesus began to say unto
the multitudes concerning John, What went ye out into the wilderness to see? A
reed shaken with the wind? But what went ye out for to see? A man clothed in
soft raiment? Behold, they that wear soft clothing are in kings' houses.

But what went ye out for to see? A prophet? Yea, I say unto you, and more than a
prophet. For the matter indeed of John's disciples had been ordered well, and
they were gone away assured by the miracles which had just been performed. But
there was need after that of remedy as regarded the people.

For although they could not suspect anything of the kind of their own master,
the common people might from the inquiry of John's disciples form many strange
suspicions, not knowing the mind with which he sent his disciples. And it was
natural for them to reason with themselves and say, He that bore such abundant
witness, hath he now changed his persuasion, and doth he doubt whether this or
another be he that should come? Can it be that in dissension with Jesus he saith
this, that the prison hath made him more timid, that his former words were
spoken vainly and at random? It being then natural for them to suspect many such
things, see how he corrects their weakness and removes these their suspicions.
For, as they departed, he began to say to the multitudes, Why, as they departed?
That he might not seem to be flattering the man.

And in correcting the people he doth not publish their suspicion, but adds only
the solution of the thoughts that were mentally disturbing them, signifying that
he knew the secrets of all men. For he saith not, as unto the Jews, Wherefore
think ye evil? Because if they had it in their minds, not of wickedness did they
so reason, but of ignorance on the points that had been spoken of. Wherefore
neither doth he discourse unto them in the way of rebuke, but merely sets right
their understanding, and defends John, and signifies that he is not fallen away
from his former opinion, neither is he changed.

Not being at all a man easily swayed and fickle, but steadfast and sure, and far
from being such as to betray the things committed unto him. And in establishing
this he employs not at first his own sentence, but their former testimony,
pointing out how they bear record of his firmness, not by their words only, but
also by their deeds. Wherefore he saith, What went ye out into the wilderness to
see? As though he had said, Wherefore did ye leave your cities, and your houses,
and come together all of you into the wilderness? To see a pitiful and flexible
kind of person? Nay, this were out of all reason.

This is not what is indicated by that earnestness, and the concourse of all men
unto the wilderness. So much people, and so many cities, would not have poured
themselves out with so great zeal towards the wilderness and the river Jordan at
that time, had ye not expected to see some great and marvellous one, one firmer
than any rock. Yea, it was not a reed, surely, that ye went out to see shaken by
the wind.

For the flexible and such as are lightly brought round, and now say one thing,
now another, and stand firm in nothing, are most like that. And see how he omits
all wickedness, and mentions this which then especially haunted them, and
removes the suspicion of lightness. But what went ye out for to see? A man
clothed in soft raiment? Behold, they that wear soft clothing are in kings'
houses.

Now his meaning is like this. He was not of himself a waverer, and this ye
yourselves showed by your earnestness. Much less could any one say this, that he
was indeed firm, but having made himself a slave to luxury, he afterwards became
languid.

For among men, some are such as they are of themselves, others become so. For
instance, one man is passionate by nature, and another from having fallen into a
long illness gets this infirmity. Again, some men are flexible and fickle by
nature, while others become so by being slaves to luxury, and by living
effeminately.

But John saith he, neither was such a character by nature, for neither was it a
reed that ye went out to see, nor by giving himself to luxury did he lose the
advantage he possessed. For that he did not make himself a slave to luxury, his
garb shows, and the wilderness, and the prison. Since, had he been minded to
wear soft raiment, he would not have lived in the wilderness, nor in the prison,
but in the king's courts, it being in his power merely by keeping silence, to
have enjoyed honour without limit.

For since Herod so reverenced him, even when he had rebuked him and was in
chains, much more would he have courted him had he held his peace. You see, he
had indeed given proof of his firmness and fortitude, and how could he justly
incur suspicions of that kind? When therefore as well by the place as by his
garments, and by the concourse unto him, he had delineated his character, he
proceeds to bring in the prophet. For having said, Why went ye out? to see a
prophet? Yea, I say unto you, and more than a prophet.

He goes on, For this is he of whom it is written, Behold, I send my messenger
before thy face, which shall prepare thy way before thee. Having before set down
the testimony of the Jews, he then applies that of the prophets, or rather, he
puts in the first place the sentence of the Jews, which must have been a very
strong demonstration, the witness being borne by his enemies. Secondly, the
man's life.

Thirdly, his own judgment. Fourthly, the prophet, by all means stopping their
mouths. Then, lest they should say, But what if at that time indeed he were such
a one, but now is changed? He added also what follows, His garments, his prison,
and together with these the prophecy.

Then having said that he is greater than a prophet, he signifies also in what he
is greater, and in what is he greater? In being near him that was come. For, I
send, saith he, my messenger before thy face, that is, nigh thee. For as with
kings, they who ride near the chariot, these are more illustrious than the rest.

Just so John also appears in his course near the advent itself. See how he
signified John's excellency by this also, and not even here doth he stop, but
adds afterwards his own suffrage as well, saying, Verily I say unto you, Among
them that are born of women, there has not arisen a greater than John the
Baptist. Now what he said is like this, Woman hath not born a greater than this
man.

And his very sentence is indeed sufficient. But if thou art minded to learn from
facts also, consider his table, his manner of life, the height of his soul. For
he so lived as though he were in heaven, and having got above the necessities of
nature, he travelled as it were a new way, spending all his time in hymns and
prayers, and holding intercourse with none among men, but with God alone
continually.

For he did not so much as see any of his fellow servants, neither was he seen by
any one of them. He fed not on milk. He enjoyed not the comfort of bed, or roof,
or market, or any other of the things of men.

And yet he was at once mild and earnest. Hear, for example, how considerably he
reasons with his own disciples, courageously with the people of the Jews, how
openly with the king. For this cause he said also, There hath not arisen among
them that are born of women a greater than John the Baptist.

But lest the exceeding greatness of his praises should produce a sort of
extravagant feeling, the Jews honouring John above Christ. Mark how he corrects
this also. For as the things which edified his own disciples did harm to the
multitudes, they supposing him an easy kind of person, so again the remedies
employed for the multitudes might have proved more mischievous, they deriving
from Christ's words a more reverential opinion of John than of himself.

Wherefore this also, in an unsuspected way, he corrects by saying, He that is
less in the kingdom of heaven is greater than he. Less in age, and according to
the opinion of the multitude, since they even called him a gluttonous man and a
wine-bibber, and is not this the carpenter's son? And on every occasion they
used to make light of him. What then, it may be said, is it by comparison that
he is greater than John? Far from it.

For neither when John saith, He is mightier than I, doth he say it as comparing
them. Nor Paul, when remembering Moses, he writes, For this man was counted
worthy of more glory than Moses. Doth he so write by way of comparison? And he
himself too, in saying, Behold, a greater than Solomon is here, speaks not as
making a comparison.

Or if we should even grant that this was said by him in the way of comparison,
this was done in condescension, because of the weakness of the hearers. For the
men really had their gaze very much fixed upon John. And then he was rendered
the more illustrious both by his imprisonment and by the plainness of his speech
to the king.

And it was a great point for the present that even so much should be received
among the multitude. And so too the Old Testament uses in the same way to
correct the souls of the erring, by putting together in a way of comparison
things that cannot be compared, is when it saith, Among the gods there is none
like unto thee, O Lord. And again, there is no god like our God.

Now some affirm that Christ said this of the apostles, others again of angels.
Thus when any have turned aside from the truth, they are wont to wander many
ways. For what sort of connection hath it to speak either of angels or of
apostles? And besides, if he were speaking of the apostles, what hindered his
bringing them forward by name? Whereas, when he is speaking of himself, he
naturally conceals his person, because of the still prevailing suspicion, and
that he may not seem to say anything great of himself, yea, and we often find
him doing so.

But what is in the kingdom of heaven? Among spiritual beings and all them that
are in heaven. And moreover his saying, There hath not risen among them that are
born of women a greater than John, suited one contrasting John with himself, and
thus tacitly accepting himself. For though he too were born of a woman, yet not
as John, for he was not a mere man, neither was he born in like manner as a man,
but by a strange and wondrous kind of birth.

And from the days of John the Baptist, saith he, until now, the kingdom of
heaven suffereth violence, and the violent take it by force. In what sort of
connection may this have with what was said before? Much assuredly, and in full
accordance therewith. Yea, by this topic also, he proceeds to urge and press
them into the faith of himself.

And at the same time likewise, he is speaking in agreement with what had been
before said by John. For if all things are fulfilled, even down to John, I am he
that should come. For all the prophets, saith he, and the law prophesied until
John.

For the prophets would not have ceased, unless I were come. Expect therefore
nothing further, neither wait for any one else. For that I am he is manifest
both from the prophets ceasing, and from those that every day take by force the
faith that is in me.

For so manifest is it and certain, that many even take it by force. Why, who
hath so taken it? Tell me. All who approach it with earnestness of mind.

Then he states also another infallible sign, saying, If ye will receive it, he
is Elias, which was for to come. For I will send you, it is said, Elias the
Tishbite, who shall turn the heart of the father to the children. This man then
is Elias, if ye attend exactly, saith he.

For I will send, saith he, my messenger before thy face. And well hath he said,
if ye will receive it, to show the absence of force. For I do not constrain,
saith he.

And this he said, as requiring a candid mind, in showing that John is Elias, and
Elias John. For both of them received one ministry, and both of them became
forerunners. Wherefore neither did he simply say, This is Elias, but, if ye are
willing to receive it, this is he.

That is, if with a candid mind ye give heed to what is going on. And he did not
stop even at this, but to the words, This is Elias, which was for to come. He
added, to show that understanding is needed.

He that hath ears to hear, let him hear. Now he used so many dark sayings to
stir them up to inquiry. And if not even so were they awakened, much more had
all been plain and clear.

For this surely no man could say, that they dared not ask him, or that he was
difficult of approach. For they that were asking him questions, and tempting him
about common matters, and whose mouths were stopped a thousand times, yet they
did not withdraw from him. How should they but have inquired of him, and
besought him touching the indispensable things, had they indeed been desirous to
learn.

For if concerning the matters of the law they asked, which is the first
commandment, and all such questions, although there was, of course, no need of
his telling them that, how should they but ask the meaning of what he himself
said, for which also he was bound to give account in his answers. And especially
when it was he himself that was encouraging and drawing them on to do this. For
by saying, the violent take it by force, he stirs them up to earnestness of
mind, and by saying, he that hath ears to hear, let him hear, he doth just the
same thing.

But whereunto shall I liken this generation, saith he? It is like unto children
sitting in the marketplace, and saying, We have piped unto you, and ye have not
danced. We have mourned unto you, and ye have not lamented. This again seems to
be unconnected with what came before, but it is the most natural consequence
thereof.

Yea, he still keeps to the same point, the showing that John is acting in
harmony with himself, although the results were opposite, as indeed with respect
to his inquiry also. And he implies that there was nothing that ought to have
been done for their salvation, and was omitted, which think the prophet saith of
the vineyard. What ought I to have done to this vineyard, and have not done it?
And whereunto, saith he, shall I liken this generation? It is like unto children
sitting in the market, and saying, We have piped unto you, and ye have not
danced.

We have mourned unto you, and ye have not lamented. For John came neither eating
nor drinking, and they say he hath a devil. The son of man came eating and
drinking, and they say, Behold a man gluttonous and a wine-bibber, a friend of
publicans and sinners.

Now what he saith is like this, We have come each of us an opposite way, I and
John, and we have done just as if it were some hunters with a wild beast that
was hard to catch, and which might by two ways fall into the toils, as if each
of the two were to cut it off his several way, and drive it, taking his stand
opposite to the other, so that it must needs fall into one of the two snares.
Mark, for instance, the whole race of men, how it is astonished at the wonder of
men's fasting, and at this hard and self-denying life. For this reason it hath
been so ordered, that John should be thus brought up from his earliest youth, so
that hereby, among other things, his sayings might obtain credit.

But wherefore, it may be asked, did not he himself choose that way? In the first
place, he did also himself proceed by it, when he fasted the forty days, and
went about teaching, and not having where to lay his head. Nevertheless, he did
also in another mode accomplish the same object, and provide for the advantage
thence accruing. For to be testified of by him that came this way was the same
thing, or even a much greater thing, than to have come this way himself.

And besides, John indeed exhibited no more than his life in conversation. For
John, it is said, did no sign. But he himself had the testimony also from signs
and from miracles.

Leaving therefore John to be illustrious by his fasting, he himself came the
opposite way, both coming unto publicans' tables, and eating and drinking. Let
us ask the Jews then, Is fasting a good thing, and to be admired? You should
then have obeyed John, and received him, and believed his sayings. For so would
those sayings have led you towards Jesus.

Is fasting, on the other hand, a thing grievous and burdensome? Then should you
have obeyed Jesus, and have believed in him that came the opposite way. Thus
either way, ye would have found yourselves in the kingdom. But like an
intractable wild beast, they were speaking evil of both.

The fault is not then theirs who were not believed, but they are to be blamed
who did not believe. For no man would ever choose to speak evil of opposite
things, any more than he would on the other hand commend them. I mean thus.

He that approves the cheerful and free character, will not approve him that is
sad and grave. He that commends the man of a sad countenance, will not commend
the cheerful man. For it is a thing impossible to give your vote both ways at
once.

Therefore also he saith, We have piped unto you, and ye have not danced. That
is, I have exhibited the freer kind of life, and ye obeyed not. And we have
mourned, and ye have not lamented.

That is, John followed the rugged and grave life, and ye took no heed. And he
saith not, He this, I that. But the purpose of both being one.

Although their modes of life are opposite, for this cause he speaks of their
doings as common. Yea, for even their coming by opposite ways arose out of a
most exact accordance, such as continued looking to one in the same end. What
sort of excuse, then, can ye have after all this? Wherefore he subjoined, and
wisdom is justified of her children.

That is, though ye be not persuaded, yet with me after this ye cannot find
fault. As the prophet saith touching the father, That thou mightest be justified
in thy sayings. For God, though he should affect nothing more by his care over
us, fulfills all his part.

So as to leave to them that will be shameless, not so much as a shadow of excuse
for uncandid doubt. And if the similitudes be mean, and of an ill sound, marvel
not. For he was discoursing with a view to the weakness of his hearers.

Since Ezekiel, too, mentions many similitudes like them, and unworthy of God's
majesty. But this, too, especially becomes his tender care. And mark them, how
in another respect also they carried about into contradictory opinions.

For whereas they had said of John, He hath a devil, they stopped not at this,
but said the very same again concerning him, taking as he did the opposite
course. Thus were they forever carried about into conflicting opinions. But Luke
herewith sits down also another and a heavier charge against them, saying, For
the publicans justified God, having received the baptism of John.

Then he proceeds to upbraid the cities, now that wisdom hath been justified, now
that he hath shown all to be fully performed. That is, having failed to persuade
them, he now doth but lament over them, which is more than terrifying. For he
had exhibited both his teaching by his words, and his wonder-working power by
his signs.

But forasmuch as they abode in their own unbelief, he now does but upbraid. For
then it is said, Jesus began to upbraid the cities wherein most of his mighty
works were done, because they repented not, saying, Woe unto thee, Chorazin! Woe
unto thee, Bethsaida! Then, to show thee that they are not such by nature, he
states also the name of the city out of which proceeded five apostles. For both
Philip and those two pairs of the chief apostles were from thence.

For if, saith he, the mighty works which were done in you had been done in Tyre
and Sidon, they would have repented in sackcloth and ashes. But I say unto you,
it shall be more tolerable for Tyre and Sidon at the day of judgment than for
you. And thou, Capernaum, which art exalted unto heaven, shalt be brought down
to hell.

For if the mighty works which had been done in thee had been done in Sodom, it
would have remained until this day. But I say unto you, it shall be more
tolerable for the land of Sodom in the day of judgment than for thee. And he
adds not Sodom with the others for naught, but to aggravate the charge against
them.

Yea, for it is a very great proof of wickedness, when not only of them that are
now, but even of all those that ever were wicked, none are found so bad as they.
Thus elsewhere also he makes a comparison, condemning them by the Ninevites and
by the queen of the south. There, however, it was by them that did right.

Here, even by them that sinned, a thing far more grievous. With this law of
condemnation, Ezekiel too was acquainted. Wherefore also he said to Jerusalem,
Thou hast justified thy sisters in all thy sins.

Thus everywhere he is wont to linger in the Old Testament as in a favored place.
And not even at this doth he stay his speech, but makes their fears yet more
intense, by saying, That they should suffer things more grievous than Sodomites
and Tyrians, so as by every means to gather them in, both by bewailing and by
alarming them. To these same things let us also listen.

Since not for the unbelievers only, but for us also, hath he appointed a
punishment more grievous than that of the Sodomites, if we will not receive the
strangers that come in unto us. I mean when he commanded to shake off the very
dust, and very fitly. For as to the Sodomites, although they committed a great
transgression, yet it was before the law and grace.

But we, after so much care shown towards us, of what indulgence should we be
worthy? Showing so much inhospitality, and shutting our doors against them that
are in need, and before our doors our ears. Or rather not against the poor only,
but against the apostles themselves. For therefore we do it to the poor, because
we do it to the very apostles.

For whereas Paul is read, and thou attendest not, whereas John preaches, and
thou hearest not, when wilt thou receive a poor man, who will not receive an
apostle? In order then that both our houses may be continually open to the one,
and our ears to the others, let us purge away the filth from the ears of our
soul. For as filth and mud close up the ears of our flesh, so do the harlot's
songs, and worldly news, and debts, and the business of usury and loans, close
up the ears of the mind, worse than any filth. Nay, rather they do not close it
up only, but also make it unclean.

They are putting dung in your ears, who tell you of these things. And that which
the barbarian threatened, saying, Ye shall eat your own dung, and what follows,
this do these men also make you undergo, not in word, but in deeds, or rather
somewhat even much worse. For truly those songs are more loathsome even than all
this.

And what is yet worse, so far from feeling annoyance when you hear them, you
rather laugh, when you ought to abominate them and fly. But if they be not
abominable, go down unto the stage, imitate that which thou praisest, or rather
do thou merely take a walk with him that is exciting that laugh. Nay, thou
couldst not bear it.

Why then bestow on him so great honour? Yea, while the laws that are enacted by
the Gentiles would have them to be dishonoured, thou receivest them with thy
whole city, like ambassadors and generals, and dost convoke all men to receive
dung in their ears. And thy servant, if he see anything filthy in thy hearing,
will receive stripes and abundance. And be it a son, a wife, whoever it may,
that doth as I have said, that callest thee act in affront.

But if worthless fellows, that deserve the scourge, should invite thee to hear
filthy words, not only art thou not indignant, thou dost even rejoice and
applaud. And what could be equal to this folly? But dost thou thyself never
utter these base words? Why, what is the profit? Or rather, this very fact,
whence is it manifest? For if thou didst not utter these things, neither wouldst
thou at all laugh at hearing them, nor wouldst thou run with such zeal to the
voice that makes thee ashamed. For tell me, art thou pleased at hearing men
blaspheme? Dost thou not rather shudder and stop thine ears? Surely I think thou
dost.

Why so? Because thou blasphemest not thyself. Just so do thou act with respect
to filthy talking also. And if thou wouldst show us clearly that thou hast no
pleasure in filthy speaking, endure not so much as to hear them.

For when wilt thou be able to become good, bred up is thou art with such sounds
in thine ears. When wilt thou venture to undergo such labours as chastity
requires, now that thou art falling gradually away through this laughter, these
songs, and filthy words? Yea, it is a great thing for a soul that keeps itself
pure from all this, to be able to become grave and chaste. How much more for one
that is nourished up in such hearings! Know ye not, that we are of the two more
inclined to evil? While then we make it even in art and a business, when shall
we escape that furnace? Heardest thou not what Paul saith? Rejoice in the Lord?
He said not in the devil.

When, then, wilt thou be able to hear Paul? When, to gain a sense of thy wrong
actions, drunken as thou art, ever and incessantly, with the spectacle I was
speaking of? For thy having come here is nothing wonderful nor great, or rather
it is wonderful. For here thou comest anyhow, and so is just to satisfy a
scruple, but there with diligence and speed and great readiness, and it is
evident from what thou bringest home, on returning thence. For even all the mire
that is there poured out for you, by the speeches, by the songs, by the
laughter, ye collect and take every man to his home, or rather not to his home
only, but every man even into his own mind.

And from things not worthy of abhorrence thou turnest away, while others which
are to be abhorred, so far from hating, thou dost even court. Many, for
instance, on coming back from tombs, are used to wash themselves, but on
returning from theatres they have never groaned, nor poured forth any fountains
of tears. Yet surely the dead man is no unclean thing, whereas sin induces such
a blot, that not even with ten thousand fountains could one purge it away, but
with tears only, and with confessions.

But no one hath any sense of this blot. Thus because we fear not what we ought,
therefore we shrink from what we ought not. And what again is the applause? What
the tumult and the satanical cries and the devilish gestures? For first one,
being a young man, wears his hair long behind, and changing his nature into that
of a woman, is striving both in aspect and in gesture and in garments and
generally in all ways to pass into the likeness of a tender damsel.

Then another who is grown old in the opposite way to this, having his hair
shaven and his loin skirt about, his shame cut off before his hair, stands ready
to be smitten with the rod, prepared both to say and do anything. The women
again, their heads uncovered, stand without a blush, discoursing with the whole
people, so complete is their practice in shamelessness, and thus pour forth all
effrontery and impurity into the souls of their hearers. And their one study is
to pluck up all chastity from the foundations, to disgrace our nature, to
satiate the desire of the wicked demon.

Yea, and there are both foul sayings and gestures yet fouler, and the dressing
of the hair tends that way, and the gait and apparel and voice and flexure of
the limbs, and there are turnings of the eyes and flutes and pipes and dramas
and plots, and all things, in short, full of the most extreme impurity. When,
then, wilt thou be sober again, I pray thee, now that the devil is pouring out
for thee so much of the strong wine of whoredom, mingling so many cups of
unchastity? For, indeed, both adulteries and stolen marriages are there, and
there are women playing the harlot, men prostituting, youths corrupting
themselves. All there is iniquity to the full, all sorcery, all shame.

Wherefore they that sit by should not laugh at these things, but weep and groan
bitterly. What, then? Are we to shut up the stage, it will be said? And are all
things to be turned upside down at thy word? Nay, but as it is, all things are
turned upside down. For whence are they, tell me, that plot against our
marriages? Is it not from this theatre? Whence are they that dig through into
chambers? Is it not from that stage? Comes it not of this, when husbands are
insupportable to their wives? Of this, when wives are contemptible to their
husbands? Of this, that the more part are adulterers? So that the subverter of
all things is he that goes to the theatre.

It is he that brings in egregious tyranny. Nay, thou wilt say, this is appointed
by the good order of the laws. Why, to tear away men's wives, and to insult
young boys, and to overthrow houses, is proper to those who have seized on
citadels.

And what adulterer, wilt thou say, hath been made such by these spectacles? Nay,
who hath not been made an adulterer? And if one might but mention them now by
name, I could point out how many husbands those harlots have severed from their
wives. How many they have taken captive, drawing some even from the marriage-bed
itself, not suffering others so much as to live at all in marriage. What then, I
pray thee, are we to overthrow all the laws? Nay, but it is overthrowing
lawlessness if we do away with these spectacles.

For hence are they that make havoc in our cities. Hence, for example, are
seditions and tumults. For they that are maintained by the dancers, and to sell
their own voice to the belly, whose work it is to shout and to practice
everything that is monstrous, these especially are the men that stir up the
populace, that make the tumults in our cities.

For youth, when it hath joined hands with idleness, and is brought up in so
great evils, becomes fiercer than any wild beast. The necromancers, too, I pray
thee, whence are they? Is it not from hence, that in order to excite the people
who are idling without object, and make the dancing men have the benefit of much
and loud applause, and fortify the harlot women against the chaste, they proceed
so far in sorcery, is not even to shrink from disturbing the bones of the dead?
Comes it not hence, when men are forced to spend without limit on that wicked
choir of the devil? The lasciviousness, whence is that and its innumerable
mischiefs? Thou seest, it is thou who art subverting our life by drawing men to
these things, while I am recruiting it by putting them down. Let us then pull
down the stage, say they.

Would that it were possible to pull it down, or rather, if ye be willing, as far
as regards us it is pulled down and digged up. Nevertheless I enjoy no such
thing. Standing as these places are, I bid you make them of no effect.

Which thing were a greater praise than pulling them down? Imitate at least the
barbarians, if no one else, for they verily are altogether clean from seeking
such sights. What excuse, then, can we have after all this, we, the citizens of
heaven, and partners in the choirs of the cherubim, and in fellowship with the
angels, making ourselves in this respect worse even than the barbarians, and
this, when innumerable other pleasures, better than these, are within our reach?
Why, if thou desirest that thy soul may find delight, go to the pleasure
grounds, to a river flowing by, and to lakes. Take notice of gardens, listen to
grasshoppers as they sing.

Be continually by the coffins of martyrs, where is health of body and benefit of
soul, and no hurt, no remorse after the pleasure, as there is here. Thou hast a
wife, thou hast children, what is equal to this pleasure? Thou hast a house,
thou hast friends, these are the true delights. Besides their purity, great is
the advantage they bestow.

For what, I pray thee, is sweeter than children, what sweeter than a wife, to
him that will be chaste in mind? To this purpose we are told that the barbarians
uttered on some occasion a saying full of wise severity. I mean, that having
heard of these wicked spectacles and the unseasonable delight of them, why the
Romans, say they, have devised these pleasures as though they had not wives and
children, implying that nothing is sweeter than children and wife, if thou art
willing to live honestly. What then, one may say, if I point to some who are
nothing hurt by their pastime in that place? In the first place, even this is a
hurt, to spend one's time without object or fruit, and to become an offense to
others.

For even if thou shouldst not be hurt, thou makest some other more eager herein.
And how canst thou but be thyself hurt, giving occasion to what goes on? Yea,
both the fortune-teller and the prostitute boy and the harlot woman, and all
those choirs of the devil, cast upon thy head the blame of their proceedings.
For as surely as if there were no spectators, there would be none to follow
these employments.

So since there are, they too have their share of the fire due to such deeds. So
that even if in chastity thou wert quite unhurt, a thing impossible. Yet for
others' ruin thou wilt render a grievous account.

Both the spectators and that of those who assemble them. And in chastity, too,
thou wouldst profit more didst thou refrain from going thither. For if even now
thou art chaste, thou wouldst have become chaster by avoiding such sights.

Let us not, then, delight in useless argument, nor devise unprofitable
apologies, there being but one apology, to flee from the Babylonian furnace, to
keep far from the Egyptian harlot, though one must escape her hands naked. For
so shall we both enjoy much delight, our conscience not accusing us, and we
shall live this present life with chastity, and attain unto the good things to
come, by the grace and love towards man, of our Lord Jesus Christ, to whom be
glory and might, now and ever, and world without end. Amen.

End of Homily 37


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  CHAPTER 42: 38: MT 11:25 - 30
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HOMILY XXXVIII. MATTHEW XI. XXV-XX At that time Jesus answered and said, I make
acknowledgment unto thee, O Father, Lord of heaven and earth, because thou hast
hid these things from the wise and prudent, and hast revealed them unto babes.

Even so, Father, for so it seemed good in thy sight. Seest thou how many ways he
leads them on to the faith? First, by his praises of John. For by pointing to
him as a great and marvelous one, he proved likewise all his sayings credible,
whereby he used to draw them on to the knowledge of him.

Secondly, by saying, The kingdom of heaven suffereth violence, and the violent
take it by force. For this is the language of one who is pressing and urging
them. Thirdly, by signifying that the number of the prophets was finished, for
this too manifested himself to be the person that was announced beforehand by
them.

Fourthly, by pointing out that whatsoever things should be done by him were all
accomplished, at which time also he made mention of the parable of the children.
Fifthly, by his abrading them that had not believed, and by his alarming and
threatening them greatly. Sixthly, by his giving thanks for them that believed.

For the expression, I make acknowledgment to thee, here is, I thank thee. I
thank thee, he saith, because thou hast hid these things from the wise and
prudent. What then? Doth he rejoice in destruction, and in the others not having
received this knowledge? By no means.

But this is a most excellent way of his to save men, his not forcing them that
utterly reject, and are not willing to receive his sayings. That since they were
not bettered by his call, but fell back and despised it, his casting them out
might cause them to fall into a longing for these things, and so likewise the
attentive would grow more earnest. And while his being revealed to these was fit
matter of joy, his concealment from those was no more of joy but of tears.

Thus at any rate he acts, where he weeps for the city. Not therefore because of
this doth he rejoice, but because what wise men knew not was known to these, as
when Paul saith, I thank God that ye were servants of sin, but ye obeyed from
the heart the form of doctrine which was delivered unto you. You see neither
doth Paul therefore rejoice because they were servants of sin, but because being
such they had been so highly favoured.

Now by the wise here he means the scribes and the Pharisees. And these things,
he saith, to make the disciples more earnest, and to show what had been
vouchsafed to the fishermen when all those others had missed of it. And in
calling them wise he means not the true and commendable wisdom, but this which
they seemed to have through natural shrewdness.

Wherefore neither did he say, Thou hast revealed it to fools, but to babes, to
unsophisticated, that is, to simple-minded men. And he implies that so far from
their missing these privileges contrary to their desert, it was just what might
be expected. And he instructs us throughout to be free from pride, and to follow
after simplicity.

For this cause Paul also expressed it with more exceeding earnestness, writing
on this wise, If any man among you seemeth to be wise in this world, let him
become a fool, that he may be wise. For thus is God's grace manifested. But
wherefore doth he give thanks to the Father, although of course it was himself
who wrought this? As he prays and intercedes with God, showing his great love
towards us, in the same way doth he this too, for this also is of much love.

And he signifies that not from him only had they fallen away, but also from the
Father. Thus what he said, speaking to his disciples, Cast not the holy things
unto dogs, this he himself anticipated them in performing. Moreover he signifies
hereby both his own principal will and that of the Father, his own, I say, by
his giving thanks and rejoicing at what had taken place, his father's by
intimating that neither had he done this upon entreaty, but of himself upon his
own will.

For so, saith he, it seemed good in thy sight, that is, so it pleased thee. And
wherefore was it hidden from them? Hear Paul saying, That seeking to establish
their own righteousness, they have not submitted themselves to the righteousness
of God. Consider now how it was likely the disciples should be affected, hearing
this, that what wise men knew not, these knew, and knew it continuing babes, and
knew it by God's revelation.

But Luke saith that at the very hour when the Seventy came telling him about the
devils, then he rejoiced and spake these things, which, besides increasing their
diligence, would also dispose them to be modest. That is, since it was natural
for them to pride themselves on the driving away devils, on this among other
grounds he refrains them, that it was a revelation whatever had been done, no
diligence on their part. Wherefore also the scribes and the wise men, thinking
to be intelligent for themselves, fell away through their own vanity.

Well then, if for this cause it was hidden from them, do you also, saith he,
fear and continue babes? For this caused you to have the benefit of the
revelation. As indeed, on the other hand, the contrary made them deprived of it.
For by no means, when he saith, Thou hast hid, doth he mean that it is all God's
doing.

But as when Paul saith, He gave them over to a reprobate mind, and he hath
blinded their minds, it is not meant to bring him in as the doer of it, but
those who give the occasion. So here also he uses the expression, Thou hast hid.
For since he had said, I thank thee, because Thou hast hid them, and hast
revealed them unto babes.

To hinder thy supposing that it is being himself deprived of this power, and
unable to affect it, so he offers thanks, he saith, All things are delivered
unto me of my Father, and to them that are rejoicing, because the devils obey
them. Nay, why marvel, saith he, the devils yield to you? All things are mine.
All things are delivered to me of my Father.

But when thou hearest, they are delivered. Do not surmise anything human. For he
uses this expression to prevent thine imagining two unoriginate gods.

Since that he was at the same time both begotten and Lord of all, he declares in
many ways, and in other places also. Then he saith what is even greater than
this, lifting up thy mind, And no man knoweth the Son, but the Father, neither
knoweth any man the Father, but the Son. Which seems indeed to the ignorant
unconnected with what went before, but hath full accordance therewith.

As thus, having said, All things are delivered unto me of my Father, he adds,
And what marvel, so he speaks, if I be Lord of all. But when I who have also
another greater privilege, the knowing the Father, and being of the same
substance. Yea, for this too he covertly signifies by his being the only one who
so knew him.

For this is his meaning, when he saith, No man knoweth the Father, but the Son.
And see at what time he saith this, When they by his works had received the
certain proof of his might, not only seeing him work miracles, but endowed also
in his name with so great powers. Then, since he had said, Thou hast revealed
them unto babes, he signifies this also to pertain to himself.

For neither knoweth any man the Father, saith he, save the Son, and he to
whomsoever the Son is willing to reveal him, not to whomsoever he may be
enjoined, to whomsoever he may be commanded. But if he reveals him, then himself
too. This however he let pass is acknowledged, but the other he hath set down.

And everywhere he affirms this, as when he saith, No man cometh unto the Father,
but by me. And thereby he establishes another point also, his being in harmony
and of one mind with him. Why, saith he, I am so far from fighting and warring
with him, that no one can even come to him but by me.

For, because this most offended them, his seeming to be a rival God, he by all
means doth away with this, and interested himself about this not less earnestly,
but even more so than about his miracles. But when he saith, Neither knoweth any
man the Father, save the Son, he means not this, that all men were ignorant of
him, but that with the knowledge wherewith he knows him, no man is acquainted
with him. Which may be said of the Son too.

For it was not of some God unknown, and revealed to no man, that he was so
speaking, as Martian saith. But it is the perfection of knowledge that he is
here intimating. Since neither do we know the Son as he should be known.

And this very thing, to add no more, Paul was declaring when he said, We know in
part, and we prophesy in part. Next having brought them by his words to an
earnest desire, and having signified his unspeakable power, he after that
invites them, saying, Come unto me, all ye that labour and are heavy laden, and
I will give you rest. Not this or that person, but all that are in anxiety, in
sorrows, in sins.

Come, not that I may call you to account, but that I may do away your sins.
Come, not that I want your honour, but that I want your salvation. For I, saith
he, will give you rest.

He said not, I will save you only, but what was much more, I will place you in
all security. Take my yoke upon you, and learn of me, for I am meek and lowly in
heart, and ye shall find rest unto your souls. For my yoke is easy, and my
burden is light.

Thus be not afraid, saith he, hearing of a yoke, for it is easy. Fear not,
because I said a burden, for it is light. And how, said he before, the gate is
narrow, and the way is straight.

Whilst thou art careless, whilst thou art supine, whereas if thou doly perform
his words, the burden will be light, wherefore also he hath now called it so.
But how are they duly performed? If thou art to become lowly, and meek and
gentle, for this virtue is the mother of all strictness of life, wherefore also,
when beginning those divine laws, with this he began. And here again he doeth
the very same, and exceeding great is the reward he appoints.

For not to another only dost thou become serviceable, but thyself also above all
thou refreshest, saith he. For ye shall find rest unto your souls. Even before
the things to come, he gives thee here thy recompense, and bestows the prize
already, making this thing acceptable, both hereby, and by setting himself
forward as an example.

For of what art thou afraid, saith he, lest thou shouldst be a loser by thy
lowest state? Look to me, and to all that is mine. Learn of me, and then shalt
thou know distinctly how great thy blessing. Seest thou how in all ways he is
leading them to humility.

By his own doings. Learn of me, for I am meek. By what themselves are to gain.

For ye shall find, saith he, rest unto your souls. By what he bestows on them.
For I too will refresh you, saith he, by rendering it light.

For my yoke is easy, and my burden is light. So likewise doth Paul, saying, For
the present light affliction, which is but for a moment, worketh a far more
exceeding and eternal weight of glory. And how, some one may say, is the burden
light, when he saith, Except one hate father and mother, and whosoever taketh
not up his cross, and followeth after me, is not worthy of me.

And whosoever forsaketh not all that he hath, cannot be my disciple, when he
commands even to give up our very life. Let Paul teach thee, saying, Who shall
separate us from the love of Christ? Shall tribulation, or distress, or
persecution, or famine, or nakedness, or peril, or sword? And that, the
sufferings of this present time are not worthy to be compared with the glory
that shall be revealed in us. Let those teach thee who return from the counsel
of the Jews after plenty of stripes, and rejoice that they recounted worthy to
suffer shame for the name of Christ.

And if thou art still afraid, and tremblest at hearing of the yoke and the
burden, the fear comes not of the nature of the thing, but of thy remissness.
Since if thou art prepared, and in earnest, all will be easy to thee, and light.
Since for this cause Christ also, to signify that we too must needs labour
ourselves, did not mention the gracious things only, and then hold his peace,
nor the painful things only, but set down both.

Thus he spake of a yoke, and called it easy. Both named a burden, and added that
it was light. That thou shouldst neither flee from them is toilsome, nor despise
them is over-easy.

But if even after all this virtue seem to thee an irksome thing, consider that
vice is more irksome. And this very thing he was intimating, in that he said not
first, Take my yoke upon you, but before that, Come, ye that labour and are
heavy laden. Implying that sin too hath labour, and a burden that is heavy and
hard to bear.

For he said not only, Ye that labour, but also that are heavy laden. This the
prophet too was speaking of, when in that description of her nature, as an heavy
burden they weighed heavy upon me. And Zacharias too describing her, saith, She
is a talent of lead.

And this moreover experience itself proves. For nothing so weighs upon the soul,
and presses it down, as consciousness of sin. Nothing so much gives it wings,
and raises it on high, as the attainment of righteousness and virtue.

And mark it. What is more grievous, I pray thee, than to have no possessions? To
turn the cheek, and when smitten not to smite again? To die by a violent death?
Yet nevertheless, if we practice self-command, all these things are light and
easy, and pleasurable. But be not disturbed.

Rather let us take up each of these, and inquire about it accurately. And if you
will, that first which many count most painful. Which then of the two, tell me,
is grievous and burdensome? To be in care for one belly, or to be anxious about
ten thousand? To be clothed with one outer garment, and seek for nothing more?
Or having many in one's house, to bemoan one's self every day, and night in
fear, in trembling, about the preservation of them? Grieved, and ready to choke
about the loss of them? Lest one should be moth-eaten? Lest a servant purloin
and go off with them? But whatever I may say, my speech will present no such
proof as the actual trial.

Wherefore I would there were present here with us, some one of those who have
attained unto that summit of self-restraint, and then you would know assuredly
the delight thereof. And that none of those that are enamored of voluntary
poverty would accept wealth, though ten thousand were to offer it. But would
these, say you, ever consent to become poor, and to cast away the anxieties
which they have? And what of that? This is but a madness and grievous disease,
not of anything very pleasurable in the thing.

And this even themselves would testify to us, who are daily lamenting over these
their anxieties, and accounting their life to be not worth living. But not so
those others. Rather they laugh, leap for joy, and the wearers of the diadem do
not so glory, as they do in their poverty.

Again, to turn the cheek is, to him that gives heed, a less grievous thing than
to smite another. For from this the contest hath beginning, in that termination.
And whereas by the former thou hast kindled the other's pile too, by the latter
thou hast quenched even thine own flames.

But that not to be burnt is a pleasanter thing than to be burned, is surely
plain to every man. And if this hold in regard of bodies much more in a soul.
And whether is lighter, to contend, or to be crowned, to fight, or to have the
prize, and to endure waves, or to run into harbour.

Therefore also, to die is better than to live. For the one withdraws us from
waves and dangers, while the other adds unto them, and makes a man subject to
numberless plots and distresses, which have made life not worth living in thine
account. And if thou disbelievest our sayings, hearken to them that have seen
the countenances of the martyrs in the time of their conflicts, how when
scourged and flayed they were exceeding joyful and glad, and when exposed upon
hot irons rejoiced and were glad of heart more than such as lie upon a bed of
roses.

Wherefore Paul also said, when he was at the point of departing hence, in
closing his life by a violent death, I joy and rejoice with you all, for the
same cause also do ye joy and rejoice with me. Seest thou with what exceeding
strength of language he invites the whole world to partake in his gladness! So
great a good did he know his departure hence to be, so desirable and lovely and
worthy of prayer, that formidable thing—death! But that virtue's yoke is sweet
and light, is manifest many other ways also. But to conclude, if you please, let
us look also at the burdens of sin.

Let us then bring forward the covetous, the retailers and second-hand dealers in
shameless bargains. What now could be a heavier burden than such transactions?
How many sorrows, how many anxieties, how many disappointments, how many
dangers, how many plots and wars daily spring up from these gains? How many
troubles and disturbances? For as one can never see the sea without waves, so
neither is such a soul without anxiety and despondency and fear and disturbance.
Yea, the second overtakes the first, and again others come up, and when these
are not yet seized others come to a head.

Or wouldst thou see the souls of the revilers and of the passionate? Why, what
is worse than this torture? What than the wounds they have within? What than the
furnace that is continually burning, and the flame that is never quenched? Or of
the sensual, and of such as cleave into this present life? Why, what is more
grievous than this bondage? They live the life of keen, dwelling in continual
trembling and fear at every death that happens. The kinsmen of the dead mourn
not so much as these do for their own end. What again fuller of turmoil and more
frantic than such as are puffed up with pride? For learn, saith he of me, for I
am meek and lowly in heart, and ye shall find rest unto your souls, because
longsuffering is the mother of all good things.

Fear thou not, therefore, neither start a way from the yoke that lightens thee
of all these things, but put thyself under it with all forwardness, and then
thou shalt know well the pleasure thereof. For it doth not at all bruise thy
neck, but is put on thee for good order's sake only, and to persuade thee to
walk seemly, and to lead thee unto the royal road, and to deliver thee from the
precipices on either side, and to make thee walk with ease in the narrow way.
Since then so great are its benefits, so great its security, so great its
gladness.

Let us with all our soul, with all our diligence, draw this yoke, that we may
both here find rest unto our souls, and attain unto the good things to come, by
the grace and love towards man of our Lord Jesus Christ, to whom be glory and
might, now and ever and world without end. Amen.


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  CHAPTER 43: 39: MT 12:1 - 8
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HOMILY XXXIX MATTHEW XII. ONE THROUGH EIGHT At that time Jesus went on the
Sabbath day through the corn, and His disciples were hungered, and began to
pluck the ears of corn and to eat. But Luke saith, On a double Sabbath.

Now what is a double Sabbath? When the cessation from toil is twofold, both that
of the regular Sabbath, and that of another feast coming upon it. For they call
every cessation from toil a Sabbath. But why could He have led them away from
it, who foreknew all, unless it had been His will that the Sabbath should be
broken? It was His will indeed, but not simply so.

Wherefore He never breaks it without a cause, but giving reasonable excuses,
that He might at once bring the law to an end, and not startle them. But there
are occasions on which He even repeals it directly, and not with circumstance,
as when He anoints with the clay the eyes of the blind man. As when He saith, My
Father worketh hitherto, and I work.

And He doth so by this to glorify His own Father, by the other to soothe the
infirmity of the Jews. At which last He is labouring here, putting forward as a
plea the necessity of nature, although in the case of acknowledged sins that
could not of course ever be an excuse. For neither may the murderer make his
anger a plea, nor the adulterer allege his lust, no, nor any other excuse.

But here, by mentioning their hunger, He freed them from all blame. But do thou,
I pray thee, admire the disciples, how entirely they control themselves, and
make no account of the things of the body, but esteem the table of the flesh a
secondary thing. And though they have to struggle with continual hunger, do not
even so withdraw themselves.

For except hunger had sorely constrained them, they would not have done so much
as this. What then to the Pharisees? When they saw it, it is said, they said
unto him, Behold, thy disciples do that which is not lawful to do upon the
sabbath day. Now here indeed with no great vehemence, yet surely that would have
been consistent in them.

Nevertheless they are not vehemently provoked, but simply find fault. But when
He stretched out the withered hand and healed it, then they were so infuriated
as even to consult together about slaying and destroying Him. For where nothing
great and noble is done, they are calm.

But where they see any made whole, they are savage, and fret themselves, and
none so intolerable as they are. Such enemies are they of the salvation of men.
How then doth Jesus defend His disciples? Have ye not read, saith He, what David
did in the temple, when he was in hunger himself, and all they that were with
him? How he entered into the house of God, and did eat the showbread, which was
not lawful for him to eat, neither for them which were with him, but only for
the priest.

Thus whereas in pleading for His disciples He brings forward David, for Himself
it is the Father. And observe His reproving manner. Have ye not read what David
did? For great indeed was that prophet's glory, so that Peter also afterwards,
pleading with the Jews, spake on this wise, Let me freely speak unto you of the
patriarch David, that he is both dead and buried.

But wherefore doth he not call him by the name of his rank, either on this
occasion or afterwards? Perhaps because he derived his race from him. Now had
they been a candid sort of persons, he would have turned his discourse to the
disciples suffering from hunger. But abominable as they were, and inhuman, he
rather rehearses unto them a history.

But Mark saith, In the days of Abiathar the high priest, not stating what was
contrary to the history, but implying that he had two names, And adds that he
gave unto him, indicating that herein also David had much to say for himself,
since even the very priest suffered him, And not only suffered, but even
ministered unto him. For tell me not that David was a prophet, for not even so
was it lawful, but the privilege was the priest. Wherefore also he added, But
for the priest only.

For though he were ten thousand times a prophet, yet he was not a priest. And
though he were himself a prophet, yet not so they that were with him, since to
them too we know that he gave. What then, it might be said, were they all one
with David? Why talk to me of dignity, where there seems to be a transgression
of the law, even though it be the constraint of nature? Yea, and in this way too
he hath the more entirely acquitted them of the charges, and that he who is
greater is found to have done the same.

And what is this to the question, one may say, for it was not surely the Sabbath
that he transgressed? Thou tellest me of that which is greater, and which
especially shows the wisdom of Christ, That letting go the Sabbath, he brings
another example greater than the Sabbath. For it is by no means the same, to
break in upon a day, and to touch that holy table, which it was not lawful for
any man to touch. Since the Sabbath indeed had been violated, and that often.

Nay, rather it is continually being violated, both by circumcision, and by many
other works. And at Jericho too one may see the same to have happened. But this
happened then only.

So that he more than obtains the victory. How then did no man blame David,
although there was yet another ground of charge heavier than this, that of the
priest's murder, which had its origin from this? But he states it not, as
applying himself to the present subject only. Afterwards again he refutes it in
another way also.

For as at first he brought in David, by the dignity of the person quelling their
pride, so when he had stopped their mouths, and had put down their boasting,
then he adds also the more appropriate refutation. And of what sort is this?
Know ye not, that in the temple the priest profaned the Sabbath, and are
blameless? For in that other instance indeed, saith he, the emergency made the
relaxation, but here is the relaxation even without emergency. He did not
however at once thus refute them, but first by way of permission, afterwards as
insisting upon his argument.

Because it was me to draw the stronger inference last, although the former
argument also had of course its proper weight. For tell me not, that it is not
freeing oneself from blame, to bring forward another who is committing the same
sin. For when the doer incurs no blame, the act on which he hath ventured
becomes a rule for others to plead.

Nevertheless he was not satisfied with this, but subjoins also what is more
decisive, saying that the deed is no sin at all. And this more than anything was
the sign of a glorious victory, to point to the law repealing itself, and in two
ways doing so, first by the place, then by the Sabbath, or rather even in three
ways, in that both the work is twofold that is done, and with it goes also
another thing, it's being done by the priest. And what is yet more, that it is
not even brought as a charge, for they, saith he, are blameless.

Seest thou how many points he hath stated? The place, for he saith in the
temple, the persons, for they are the priest, the time, for he saith the
Sabbath, the act itself, for they profane, he not having said they break, but
what is more grievous, they profane, that they not only escape punishment, but
are even free from blame, for they, saith he, are blameless. Do not ye therefore
account this, he saith, like the former instance, for that indeed was done both
but once, and not by a priest, and was of necessity. Wherefore also they were
deserving of excuse.

But this last is done both every Sabbath, and by priest, and in the temple, and
according to the law. And therefore again not by favour, but in a legal way,
they are acquitted of the charges. For not at all is blaming them, did I so
speak, saith he, nor yet is freeing them from blame in the way of indulgence,
but according to the principle of justice.

And he seems indeed to be defending them, but it is his disciples whom he is
clearing of the alleged faults. For when he saith, those are blameless, he
means, much more are these. But they are not priest, nay, they are greater than
priest, for the Lord of the temple himself is here, the truth, not the type.

Wherefore he said also, But I say unto you, that in this place is one greater
than the temple. Nevertheless, great as the sayings were which they heard, they
made no reply, for the salvation of men was not their object. Then, because to
the hearers it would seem harsh, he quickly draws a veil over it, giving his
discourse, as before, a lenient turn, yet even so expressing himself with a
rebuke.

But if he had known what this meaneth, I will have mercy, and not sacrifice. He
would not have condemned the guiltless. Seest thou how again he inclines his
speech to lenity, yet again shows them to be out of the reach of lenity.

For ye would not have condemned, saith he, the guiltless. Before, indeed, he
inferred the same from what is said of the priest in the words, They are
guiltless. But here he states it on his own authority.

Or rather, this too is out of the law, for he was quoting a prophetic saying.
After this he mentions another reason likewise. For the Son of Man, saith he, is
Lord of the Sabbath, speaking it of himself.

But Mark relates him to have said this of our common nature also. For he said,
The Sabbath was made for man, not man for the Sabbath. Wherefore then was he
punished that was gathering the sticks? Because if the laws were to be despised
even at the beginning, of course they would scarcely be observed afterwards.

For indeed the Sabbath did at the first confer many and great benefits. For
instance, it made them gentle towards those of their household and humane. It
taught them God's providence and the creation, as Ezekiel saith.

It trained them by degrees to abstain from wickedness and disposed them to
regard the things of the Spirit. For because they could not have borne it, if
when he was giving the law for the Sabbath he had said, Do your good works on
the Sabbath, but do not the works which are evil. Therefore he restrained them
from all alike, for he must do nothing at all, saith he.

And not even so were they kept in order. But he himself, in the very act of
giving the law of the Sabbath, did even therein darkly signify that he will have
them refrain from the evil works only, by the saying, You must do no work,
except what shall be done for your life. And in the temple too all went on, and
with more diligence and double toil.

Thus even by the very shadow he was secretly opening unto them the truth. Did
Christ then, it will be said, repeal a thing so highly profitable? Far from it,
nay, he greatly enhanced it. For it was time for them to be trained in all
things by the higher rules, and it was unnecessary that his hands should be
bound, who was freed from wickedness, winged for all good works.

Or that men should hereby learn that God made all things. Or that they should so
be made gentle, who were called to imitate God's own love to mankind. For he
saith, Be ye merciful as your heavenly Father.

Or that they should make one day a festival, who are commanded to keep a feast
all their life long. For let us keep the feast, it is said, not with old leaven,
neither with leaven of malice and wickedness, but with unleavened bread of
sincerity and truth. As neither need they stand by an ark and a golden altar,
who have the very Lord of all for their inmate, and in all things hold communion
with him.

By prayer, and by oblation, and by scriptures, and by almsgiving, and by having
him within them. Lo, now, why is any sabbath required by him who is always
keeping the feast, whose conversation is in heaven? Let us keep the feast then
continually, and do no evil thing. For this is a feast.

And let our spiritual things be made intense, while our earthly things give
place. And let us rest a spiritual rest, refraining our hands from covetousness,
withdrawing our body from our superfluous and unprofitable toils, from which as
the people of the Hebrews did of old endure in Egypt. For there is no difference
betwixt us who are gathering gold, and those that were bound in the mire,
working at those bricks, and gathering stubble, and being beaten.

Yea, for now too the devil bids us make bricks, as Pharaoh did then. For what
else is gold, than mire? And what else is silver, than stubble? Like stubble, at
least, it kindles the flame of desire. Like mire, so doth gold defile him that
possesses it.

Wherefore he sent us not Moses from the wilderness, but his son from heaven. If
then, after he is come, thou abide in Egypt, thou wilt suffer with the
Egyptians. But if leaving that land thou go up with the spiritual Israel, thou
shalt see all the miracles.

Yet not even this suffices for salvation. For we must not only be delivered out
of Egypt, but we must also enter into the promise. Since the Jews too, as Paul
saith, both went through the Red Sea, and ate manna, and drank spiritual drink,
but nevertheless they all perished.

Lest then the same befall us also, let us not be slow, neither draw back. But
when thou hearest wicked spies, even now bringing up an evil report against the
straight and narrow way, and uttering the same kind of talk as those spies of
old, let not the multitude, but Joshua be our pattern, and Caleb the son of
Jephunneh. And do not thou give up until thou have attained the promise, and
entered into the heavens.

Neither account the journey to be difficult. For if when we were enemies we were
reconciled to God, much more being reconciled shall we be saved. But this way,
it will be said, is straight and narrow.

Well, but the former, through which thou hast come, is not straight and narrow
only, but even impassable, and full of savage wild beasts. And as there was no
passing through the Red Sea, unless that miracle had been wrought, so neither
could we, abiding in our former life, have gone up into heaven, but only by
baptism intervening. Now if the impossible hath become possible, much more will
the difficult be easy.

But that, it will be said, was of grace only. Why, for this reason especially,
thou hast just cause to take courage. For if where it was grace alone he wrought
with you, will he not much more be your aid, where ye also show forth laborious
works? If he saved thee doing nothing, will he not much more help thee working?
Above, indeed, I was saying, that from the impossibilities thou oughtest to take
courage about the difficulties also.

But now I add this, that if we are vigilant, these will not be so much as
difficult. For mark it, death is trodden underfoot, the devil hath fallen, the
law of sin is extinguished, the grace of the Spirit is given, life is contracted
into a small space, the heavy burdens are abridged. And to convince thee hereof
by the actual results, see how many have overshot the injunctions of Christ.

And art thou afraid of that which is just their measure? What plea then wilt
thou have, when others are leaping beyond the bounds, and thou thyself too
slothful for what is enacted? Thus thee we admonish to give alms of such things
as thou hast. But another hath even stripped himself of all his possessions.
Thee we require to live chastely with thy wife.

But another hath not so much as entered into marriage. And thee we entreat not
to be envious. But another we find giving up even his own life for charity.

Thee again we entreat to be lenient in judgments, and not severe to them that
sin. But another, even when smitten, hath turned the other cheek also. What then
shall we say, I pray thee? What excuse shall we make, that doing even these
things, when others go so far beyond us? And they would not have gone beyond us,
had not the thing been very easy.

For which pines away? He who envies other men's blessings, or he who takes
pleasure with them, and rejoices? Which eyes sees all things with suspicion and
continual trembling? The chaste man, or the adulterer? Which is cheered by good
hopes? He that spoils by violence? Or he that shows mercy, and imparts of his
own to the needy? Let us then bear in mind these things, and not be torpid in
our career for virtue's sake. But having stripped ourselves with all readiness
for these glorious wrestlings, let us labor for a little while, that we may win
the perpetual and imperishable crowns, unto which may we all attain, by the
grace and love towards men of our Lord Jesus Christ, to whom be glory and might
for ever and ever. Amen.

End of Homily 39


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  CHAPTER 44: 40: MT 12:9 - 24
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Homily Forty, Commentary on the Gospel of St. Matthew, by St. John Chrysostom,
translated by Sir George Prevost. This LibriVox recording is in the public
domain. Homily Forty, Matthew 12, 9-24 And when he was departed thence, he went
into their synagogue, and, behold, a man which had his hand withered.

Again he heals on the Sabbath day, vindicating what had been done by his
disciples. And the other evangelists indeed say, that he set the man in the
midst, and asked them, if it was lawful to do good on the Sabbath days. See the
tender bowels of the Lord.

He set him in the midst, that by the sight he might subdue them. That overcome
by the spectacle they might cast away their wickedness, and out of a kind of
shame towards the man cease from their savage ways. But they, ungentle and
inhuman, choose rather to hurt the fame of Christ, than to see this person made
whole, in both ways betraying their wickedness, by their warring against Christ,
and by their doing so with such contentiousness, as even to treat with despite
his mercies to other men.

And while the other evangelists say, he asked the question, this one saith, It
was asked of him. And they asked him, so it stands, saying, Is it lawful to heal
on the Sabbath days, that they might accuse him? And it is likely that both took
place. For being unholy wretches, and well assured that he would doubtless
proceed to the healing, they hastened to take him beforehand with their
question, thinking in this way to hinder him.

And this is why they asked him, Is it lawful to heal on the Sabbath days? Not
for information, but that they might accuse him. Yet surely the work was enough,
if it were really their wish to accuse him. But they desired to find a handle in
his words, too, preparing for themselves beforehand an abundance of arguments.

But he in his love towards man doth this also. He answers them, teaching his own
meekness, and turning it all back upon them, and points out their inhumanity.
And he setteth the man in the midst, not in fear of them, but endeavouring to
profit them, and move them to pity.

But when not even so did he prevail with them, then was he grieved, it is said,
and wroth with them for the hardness of their heart. And he saith, What man is
there among you that shall have one sheep? And if this fall into a pit on the
Sabbath days, will he not lay hold of it, and lift it out? How much then is a
man better than a sheep? Wherefore is it lawful to do well on the Sabbath days?
Thus, lest they have ground of obstinacy, and of accusing him again of
transgression, he convicts them by this example. And do they mark, I pray thee,
how variously and suitably in each case he introduces his pleas for the breaking
of the Sabbath.

Thus, first in the case of the blind man, he doth not so much as defend himself
to them, when he made the clay, and yet then also were they blaming him. But the
manner of the creation was enough to indicate the Lord and owner of the law.
Next, in the case of the paralytic, when he carried his bed, and they were
finding fault, he defends himself, Now is God, and now is man.

Is man, when he saith, If a man on the Sabbath day receive circumcision, that
the law should not be broken? And he said not, That a man should be profited.
Are ye angry at me, because I have made a man every whit hole on the Sabbath
day? As God again, when he saith, My Father worketh hitherto, and I work. But
when blamed for his disciples, he said, Have ye not read what David did, when he
was in hunger, himself and they that were with him, how he entered into the
house of God, and did eat the showbread? He brings forward the priest also.

And here again, Is it lawful to do good on the Sabbath days, or to do evil?
Which of you shall have one sheep? For he knew their love of wealth, that they
were all taken up with it, rather than with love of mankind. And indeed the
other evangelist saith, That he also looked about upon them when asking these
questions, that by his very eye he might win them over. But not even so did they
become better.

And yet here he speaks only. Whereas elsewhere in many cases he heals by laying
on of hands also. But nevertheless none of these things made them meek.

Rather, while the man was healed, they by his health became worse. For his
desire indeed was to cure them before him. And he tried innumerable ways of
healing, both by what he did in their presence, and by what he said.

But since their malady after all was incurable, he proceeded to the work. Then
saith he to the man, Stretch forth thine hand. And he stretched it forth, and it
was restored whole, like as the other.

And what then did they? They go forth, it is said, and take counsel together to
slay him. For the Pharisees, saith the Scripture, went out and held a counsel
against him, how they might destroy him. They had received no injury, yet they
were about to slay him.

So great an evil is envy. For not against strangers only, but even against our
own, is it ever warring. And Mark saith, They took this counsel with the
Herodians.

What then doth the gentle and meek one? He withdrew, on being aware of it. But
when Jesus knew the devices, he withdrew himself, it is said, from them. Where
now are they who say, Miracles ought to be done? Nay, by these things he
signified, that the uncandid soul is not even thereby persuaded.

And he made it plain that his disciples too are blamed by them without cause.
This, however, we should observe, that they grow fierce especially at the
benefits done to their neighbors. And when they see anyone delivered, either
from disease or from wickedness, then is the time for them to find fault, and to
become wild beasts.

Thus did they calumniate him, both when he was about to save the harlot, and
when he was eating with publicans, and now again when they saw the hand
restored. But do thou observe, I pray thee, how he neither desist from his
tender care over the infirm, and yet allays their envy. And great multitudes
followed him, and he healed them all, and he charged them that were healed, that
they should make him known to no man.

Because, while the multitudes everywhere both admire and follow him, they desist
not from their wickedness. Then, lest thou shouldst be confounded in what is
going on, and at their strange frenzy, he introduces the prophet also,
foretelling all this. For so great was the accuracy of the prophets, that they
omit not even these things, but foretell his very journeyings, and changes of
place, and the intent with which he acted therein, that thou mightest learn how
they speak all by the Spirit.

For if the secrets of men cannot by any art be known, much more were it
impossible to learn Christ's purpose, except the Spirit revealed it. What then
saith the prophet? Nay, it is subjoined. That it might be fulfilled which was
spoken by Isaiah the prophet, saying, Behold my servant, whom I have chosen, my
beloved, and whom my soul is well pleased.

I will put my Spirit upon him, and he shall show judgment to the Gentiles. He
shall not strive nor cry, neither shall any man hear his voice in the streets. A
bruised reed shall he not break, and smoking flax shall he not quench, till he
send forth judgment unto victory.

And in his name shall the Gentiles trust. The prophet celebrates his meekness
and his unspeakable power, and opens to the Gentiles a great door and effectual.
He foretells also the ills that are to overtake the Jews, and signifies his
unanimity with the Father.

For behold, saith he, my servant, whom I have chosen, my beloved, and whom my
soul is well pleased. Now if he chose him, not as an adversary doth Christ set
aside the law, nor as being an enemy of the lawgiver, but as having the same
mind with him, and the same objects. Then proclaiming his meekness, he saith, He
shall not strive nor cry.

For his desire, indeed, was to heal in their presence. But since they thrust him
away, not even against this did he contend. And intimating both his might and
their weakness, he saith, A bruised reed shall he not break.

For indeed it was easy to break them all to pieces like a reed, and not a reed
merely, but one already bruised. And smoking flax shall he not quench. Here he
sets forth both their anger that is kindled, and his might that is able to put
down their anger, and to quench it all with ease, whereby his great mildness is
signified.

What then? Shall these things always be? And will he endure them perpetually,
forming such frantic plots against him? Far from it. But when he hath performed
his part, then shall he execute the other purposes also. For this he declared by
saying, Till he send forth judgment unto victory, and in his name shall the
Gentiles trust.

As Paul likewise saith, Having any readiness to revenge all disobedience, when
your obedience is fulfilled. But what is, when he sends forth judgment unto
victory? When he hath fulfilled all his own part, then, we are told, he will
bring down upon them his vengeance also, and that a perfect vengeance. Then
shall they suffer his terrors, when his trophy is gloriously set up, and the
ordinances that proceed from him have prevailed.

And he hath left them no plea of contradiction, however shameless. For he is
wont to call righteousness judgment. But not to this will his dispensation be
confined, to the punishment of unbelievers only, but he will also win to himself
the whole world.

Wherefore he added, And in his name shall the Gentiles trust. Then, to inform
thee that this too is according to the purpose of the father. In the beginning
the prophet had assured us of this likewise, together with what hath gone
before.

Saying, My well-beloved, in whom my soul is well pleased. For of the
well-beloved it is quite evident that he did these things also according to the
mind of the beloved. Then they brought unto him one possessed with the devil,
blind and dumb, and he healed him insomuch that the blind and dumb both spake
and saw.

O wickedness of the evil spirit! He had barred up both entrances, whereby that
person should have believed, as well sight as hearing. Nevertheless, both did
Christ open. And all the people were amazed, saying, Is not this the son of
David? But the Pharisees said, This fellow doth not cast out devils, but by
Beelzebub, the prince of the devils.

And yet what great thing had been said! Nevertheless, not even this did they
endure, to such a degree, as I have already remarked, Are they ever stung by the
good works done to their neighbors? And nothing grieves them so much as the
salvation of men. And yet he had actually retired, and had given room for their
passion to subside. But the evil was again rekindled, because he benefit was
again conferred.

And the evil spirit was not so indignant as they. For he indeed departed from
the body, and gave place and fled away, uttering no sound. But these were
endeavoring now to slay, now to defame him.

That is, their first aim not succeeding, they would fain hurt his good name.
Such a thing is envy, than which no worse evil can exist. For the adulterer
indeed enjoys some pleasure, such as it is, and in a short time accomplishes his
proper sin.

But the envious man punishes himself, and takes vengeance upon himself more than
on the person whom he envies, and never ceases from his sin, but is continually
engaged in the commission thereof. For as a sow in mire, and evil spirits in our
hurt, so also doth he delight in his neighbor's ills. And if anything painful
take place, then he is refreshed, and takes breath, accounting the calamities of
others his own joys, and the blessings of others his own ills.

And he considers not what pleasure may accrue to himself, but what pain to his
neighbor. These men, therefore, were it not meet to stone and beat to death,
like mad dogs, like destroying demons, like the very Furies. For as beetles feed
on dung, so do these men on the calamities of others, being a sort of common
foes and enemies of our nature.

And whereas the rest of mankind pity even a brute when it is killed, dost thou,
on seeing a man receive benefits, become like a wild beast, tremble, and turn
pale? Why, what can be worse than this madness? Therefore, you see, whoremongers
and publicans were able to enter into the kingdom. But the envious, being within
it, went out. For the children of the kingdom, it is said, shall be cast out.

And the former, once freed from their present wickedness, attained to things
which they never looked for. While these latter lost even the good things which
they had, and very reasonably. For this turns a man into a devil.

This renders one a savage demon. Thus did the first murder arise. Thus was
nature forgotten.

Thus the earth defiled. Thus afterwards did it open its mouth, to receive yet
living, and utterly destroy, Dathan and Korah and Abiram, and all that
multitude. But to declaim against envy, one may say, is easy.

But we ought to consider also how men are to be freed from this disease. How,
then, are we to be rid of this wickedness? If we bear in mind, that as he who
hath committed fornication cannot lawfully enter the church, so neither he that
envies. Nay, and much less the latter than the former.

For as things are, it is accounted even an indifferent thing. Wherefore also it
is little thought of. But if its real badness be made evident, we should easily
refrain from it.

Weep, then, and groan. Lament, and entreat God. Learn to feel and to repent for
it, as for a grievous sin.

And if thou be of this mind, thou would quickly be rid of the disease. And who
knows not, one may say, that envy is an evil thing? No one indeed is ignorant of
it. Yet they have not the same estimation of this passion as of adultery and
fornication.

When, at least, did any one condemn himself bitterly for having envied? When did
he entreat God concerning this pest, that he would be merciful to him? No man at
any time. But if he shall fast, and give a little money to a poor man, though he
be envious to the thousandth degree, he counts himself to have done nothing
horrid, held as he is in subjection by the most accursed passion of all. Whence,
for example, did Cain become as he was? Whence Esau? Whence the children of
Laban? Whence the sons of Jacob? Whence Korah, Dathan, and Abiram with their
company? Whence Miriam? Whence Aaron? Whence the devil himself? Herewith
consider this also, that thou injurest not him whom thou enviest, but into
thyself thou art thrusting the sword.

For wherein did Cain injure Abel? Did he not even against his own will send him
the more quickly into the kingdom? But himself he pierced through with
innumerable evils. Wherein did Esau harm Jacob? Did not Jacob grow wealthy, and
enjoy unnumbered blessings? While he himself both became an outcast from his
father's house, and wandered in a strange land after that plot of his. And
wherein did Jacob's sons again make Joseph the worse, and this, though they
proceeded even unto blood? Had not they to endure famine, and encounter peril to
the utmost? Whereas he became king of all Egypt.

For the more thou enviest, the more dost thou become a procurer of greater
blessing to the object of thine envy. For there is a God who beholds these
things, and when he sees him injured, that doeth no injury, him he exalts the
more, and so makes him glorious, but thee he punishes. For if them that exult
over their enemies, he suffer not to go unpunished.

For rejoice not, it is said, when thine enemies fall, lest at any time the Lord
see it, and it displace him. Much more such as envy those that have done no
wrong. Let us then extirpate the many-headed wild beast.

For in truth many are the kinds of envy. Thus if he that loves one that is a
friend to him, hath no more than the publican, where shall he stand who hates
him that doeth him no wrong? And how shall he escape hell, becoming worse than
the heathens? Wherefore also I do exceedingly grieve, that we who are commanded
to copy the angels, or rather the Lord of the angels, emulate the devil. For
indeed there is much envy even in the church, and more among us than among those
under authority.

Wherefore we must even discourse unto ourselves. Tell me then, why dost thou
envy thy neighbor? Because thou seest him reaping honor and words of good
report? Then dost thou not bear in mind how much evil honors bring on the
unguarded, lifting them up to pride, to vainglory, to arrogance, to
contemptuousness, making them more careless? And besides these evils they wither
also lightly away. For the most grievous thing is this, that the evils arising
therefrom abide immortal.

But the pleasure at the moment of its appearing is flown away. For these things
then dost thou envy? Tell me. But he hath great influence with the ruler, and
leads and drives all things which way he will, and inflicts pain on them that
offend him, and benefits his flatterers, and hath much power.

These are the sayings of secular persons, and of men that are riveted to the
earth. For the spiritual man nothing shall be able to hurt. For what serious
harm shall he do to him? Boat him out of his office? And what of that? For if it
be justly done, he is even profited.

For nothing so provokes God, for as one to hold the priest's office unworthily.
But if unjustly, the blame again falls on the other, not on him. For he who hath
suffered anything unjustly, and borne it nobly, obtains in this way the greater
confidence towards God.

Let us not them emit this, how we may be in places of power, and honor, and
authority, but that we may live in virtue and self-denial. For indeed places of
authority persuade men to do many things which are not approved of God, and
great vigor of soul is needed, in order to use authority aright. For as he that
is deprived thereof practices self-restraint, whether with or against his will,
so he that enjoys it is in some such condition, as if anyone living with a
graceful and beautiful damsel, were to receive rules never to look upon her
unchastely.

For authority is that kind of thing, wherefore many, even against their will,
hath it induced to show insolence. It awakens wrath, and removes the bridle from
the tongue, and tears off the door of the lips, fanning the soul as with a wind,
and sinking the bark in the lowest depths of evils. Him, then, who is in so
great danger, dost thou admire, and sayest thou he is to be envied? Nay, how
great madness is there! Consider, at any rate, besides what we have mentioned,
how many enemies and accusers, and how many flatterers this person hath
besieging him.

Are these, then, I pray thee, reasons for calling a man happy? Nay, who can say
so? But the people, you say, hold high account of him. And what is this? For the
people surely is not God, to whom he is to render account. So that, in naming
the people, thou art speaking of nothing else than of other breakers, and rocks,
and shoals, and sunken ridges.

For to be in favour with the people, the more it makes a man illustrious, the
greater the dangers, the cares, the despondencies it brings with it. For such an
one has no power at all to take breath or stand still, having so severe a
master. And why, say I, stand still and take breath? Though such an one have
never so many good works, hardly doth he enter into the kingdom.

For nothing is so wont to overthrow men as the honour which comes of the
multitude, making them cowardly, ignoble, flatterers, hypocrites. Why, for
instance, did the Pharisees say that Christ was possessed? Was it not because
they were greedy of the honour of the multitude? And whence did the multitude
pass the right judgment on him? Was it not because this disease had no hold on
them? For nothing, nothing so much tends to make men lawless and foolish as
gaping after the honour of the multitude. Nothing makes them glorious and
immovable like despising the same.

Wherefore also great vigour of soul is needed for him who is to hold out against
such an impulse and so violent a blast. For as when things are prosperous he
prefers himself to all, so when he undergoes the contrary he would fain bury
himself alive. And this is to him both hell and the kingdom when he hath come to
be overwhelmed by this passion.

Is all this then, I pray thee, matter of envyings, and not, rather, of
lamentations and tears? Every one surely can see. But thou doest the same in
envying one in that kind of credit, as if a person, seeing another bound and
scourged and torn by innumerable wild beasts, were to envy him his wounds and
stripes. For, in fact, as many men as the multitude comprises, so many bonds
also, so many tyrants hath he.

And what is yet more grievous, each of these hath a different mind, and they all
judge whatever comes into their heads concerning him that is a slave to them,
without examining into anything. But whatever is the decision of this or that
person, this they also confirm. What manner of waves, then, what tempest so
grievous is this? Yea, such a one is both puffed up in a moment by the pleasure,
and is under water again easily, being ever in fluctuation, in tranquillity
never.

Thus before the time of the assembly, and of the contest in speaking, he is
possessed with anxiety and fear. But after the assembly he is either dead with
despondency, or rejoices on the contrary without measure, a worse thing than
sorrow. For that pleasure is not a less evil than sorrow, is plain from the
effect it has on the soul, how light it makes it, and unsteady in fluttering.

And this one may see even from those of former times. When, for instance, was
David to be admired? When he rejoiced, or when he was in anguish? When the
people of the Jews, groaning and calling upon God, or exalting in the
wilderness, and worshipping the calf? Wherefore Solomon too, who best of all men
knew what pleasure is, saith, It is better to go to the house of mourning, than
to the house of laughter. Wherefore Christ also blesses the one, saying, Blessed
are they that mourn.

But the other sort he bewails, saying, Woe unto you that laugh, for ye shall
weep. And very fitly. For in delight the soul is more relaxed and effeminate,
but in mourning it is braced up, and grows sober, and is delivered from the
whole swarm of passions, and becomes higher and stronger.

Knowing then all these things, let us shun the glory that comes from the
multitude, and the pleasure that springs therefrom, that we may win the real and
everlasting glory. Unto which may we all attain, by the grace and love towards
man of our Lord Jesus Christ, to whom be glory and might for ever and ever.
Amen.


========================================================================
  CHAPTER 45: 41: MT 12:25 - 32 
========================================================================

HOMILY XLI MATTHEW 12. TWENTY-FIVE THROUGH THIRTY-TWO And Jesus knew their
thoughts, and said unto them, Every kingdom divided against itself shall be
brought to desolation, and every city or house divided against itself shall not
stand. And if Satan cast out Satan, he is divided against himself.

How shall then his kingdom stand? Even before now they had accused him of this,
that by Beelzebub he casteth out the devils. But whereas then he did not rebuke
them, allowing them both to know his power by his more numerous miracles, and by
his teaching to learn his majesty, now since they continued saying the same, he
proceeds also to rebuke them, showing his godhead by this first, that he made
their secrets public, and secondly by the very act of casting out the devils
with ease. And indeed the accusation, too, is very shameless, because as I have
said, envy seeks not what to say, but only that it may say somewhat.

Yet for all that, not even so did Christ despise them, but defends himself with
a forbearance proper to him, teaching us to be meek to our enemies. And though
they say such things, as we are neither conscious of, nor have they any the
least probability, not to be disturbed nor troubled, but with all long-suffering
to render them in account, this then he did most especially on that very
occasion, affording the strongest proof that the things were false that were
said by them. For neither was it a demoniac's part to exhibit so much meekness,
it was not a demoniac's part to know men's secrets.

For in truth, both because of the exceeding impudence of such a suspicion, and
because of the fear of the multitude, they durst not publicly make these
charges, but were turning them in their mind. But he, to show them that he knew
all that likewise, doth not set down the accusation, nor doth he expose their
wickedness, but the refutation he adds, leaving it to the conscience of them
that had said it to convict them. For on one thing only was he bent, to do good
to them that were sinning, not to expose them.

Yet surely, if he had been minded to extend his speech in length, and to make
them ridiculous, and withal to have exacted of them also the most extreme
penalty, there was nothing to hinder him. Nevertheless, he put aside all these
things, and looked to one object only, not to render them more contentious, but
more candid, and so to dispose them better toward amendment. How then doth he
plead with them? Not by allegation out of the Scriptures, for they would not so
much as attend, but were sure rather to distort their meaning, but by the events
of ordinary life.

For every kingdom, saith he, divided against itself shall not stand, and a city
and a house, if it be divided, is soon dissolved. For the wars from without are
not so ruinous as the civil ones. Yea, and this is the case in bodies too.

It is the case even in all things. But for this time he takes his illustration
from those that are more publicly known. And yet, what is there more powerful on
earth than a kingdom? Nothing, but nevertheless it perishes if in dissension.

And if in that case one throweth a blame on the great burden of the affairs
thereof, as breaking down by his own weight, what wouldst thou say of a city?
And what of a house? Thus, whether it be a small thing or a great, if at
dissension with itself it perishes. If then I, having a devil, do by him cast
out the devils, there is dissension and fighting among devils, and they take
their stand one against another. But if they stand one against another, their
strength is wasted and destroyed.

For if Satan cast out Satan, and he said not the devils, implying their great
unanimity one with another, he is then divided against himself, so he speaks.
But if he be divided, he is become weaker, and is ruined. And if he be ruined,
how can he cast out another? See is thou how great the absurdity of the
accusation, how great the folly, the inconsistency.

Since it is not for the same persons to say first that he stands and cast out
devils, and then to say that he stands by that which it was likely would be the
cause of his undoing. This then being the first refutation, the next after it is
that which relates to the disciples. For not always in one way only, but also in
a second and third he solves their objections, being minded most abundantly to
silence their shamelessness.

Which sort of thing he did also with respect to the Sabbath, bringing forth
David, the priest, the testimony that saith, I will have mercy, and not
sacrifice. The cause of the Sabbath, for which it was ordained. For the Sabbath,
saith he, was for men.

This then he doth in the present case also, where after the first he proceeds to
a second refutation plainer than the former. For if I, saith he, by Beelzebub
cast out devils, by whom do your sons cast them out? See here, too, his
gentleness. For he said not, My disciples, nor the apostles, but your sons, to
the end that if indeed they were minded to return to the same nobleness with
them, they might derive hence a powerful spring that way.

But if they were uncandid, and continued in the same course, they might not
thenceforth be able to allege any plea, though ever so shameless. But what he
saith is like this, By whom did the apostles cast them out? For in fact they
were doing so already, because they had received authority from him, and these
men brought no charge against them, their quarrel not being with the acts, but
with the person only. As then it was his will to show that their sayings arose
only from their envy against him, he brings forward the apostles.

Thus, if I so cast them out, much more those who have received their authority
from me. Nevertheless no such thing have he said to them. How then bring ye
these charges against me, the author of their doings, while acquitting them of
the accusations? This, however, will not free you from your punishment, rather
it will condemn you the more.

Therefore also he added, They shall be your judges. From when persons from among
you, and having been practiced in these things, both believe me and obey, it is
most clear that they will also condemn those who are against me both in deed and
word. But if I cast out devils by the Spirit of God, then the kingdom of God is
come unto you.

What means the kingdom? My coming. See how again he conciliates and soothes
them, and draws them to the knowledge of himself, and signifies that they are
warring with their own good, and contentious against their own salvation. For
whereas ye ought to rejoice, saith he, and leap for joy, that one is come
bestowing those great and unutterable blessings, hymned of old by the prophets,
and that the time of your prosperity is at hand.

Ye do the contrary. So far from receiving the blessings you do even speak ill of
them, and frame accusations that have no real being. Now Matthew indeed saith,
If I by the Spirit of God cast out.

But Luke, If I by the finger of God cast out the devils. Implying that to cast
out devils is a work of the greatest power, and not of any ordinary grace. And
he means indeed that from these things they should infer and say, If this be so,
then the Son of God is come.

This, however, he saith not, but in a reserved way, and so as not to be galling
to them, he darkly intimates it by saying, Then the kingdom of God is come unto
you. Seest thou exceeding wisdom? By the very things which they were blaming, he
showed his presence shining forth. Then to conciliate them he said not simply,
The kingdom is come, but unto you, as though he had said, To you the good things
are come.

Wherefore then feel displeased at your proper blessings? Why war against your
own salvation? This is that time which the prophets long ago foretold. This the
sign of that advent which was celebrated by them, even these things being
wrought by divine power. For the fact indeed that they are wrought yourselves
know.

But that they are wrought by divine power, the deeds themselves cry out. Yea,
and it is impossible that Satan should be stronger now. Rather he must of
absolute necessity be weak.

But it cannot be that he who is weak should, as though he were strong, cast out
the strong devil. Now thus speaking he signified the power of charity and the
weakness of separation and contentiousness. Wherefore he was himself also
continually charging his disciples, on every occasion, concerning charity, and
teaching them that the devil, to subvert it, leaves nothing undone.

Having then uttered his second refutation, he adds also a third, thus saying,
How can one enter into the strong man's house and spoil his goods, except he
first bind the strong man and then spoil his goods? For that Satan cannot
possibly cast out Satan is evident from what hath been said. But that neither in
any other way is it possible to cast him out, except one first get the better of
him, this too is acknowledged by all. What then is established hereby? The
former statement, with more abundant evidence.

Why I am so far, saith he, from using the devil as an ally, that I make war upon
him and bind him. And an infallible proof thereof is the plundering of his
goods. See how the contrary is proved of what they were attempting to establish.

For whereas they wish to show that not by his own power doth he cast out devils,
he shows that not only the devils, but even their very chief leader is held by
him bound with all authority, and that over him, before them, did he prevail by
his own power. And this is evident from the things that are done. For if he be
the prince in these subjects, how, except he were worsted and made to bow down,
could they have been spoiled? And here his saying seems to me to be a prophecy
likewise.

For not only, I suppose, are the evil spirits the goods of the devil, but also
the men that are doing his works. Therefore, to declare that he doth not only
cast out devils, but also will drive away all error from the world, and will put
down his sorceries, and to make all his arts useless, he said these things. And
he said not, he will take away, but he will spoil, to express what is done with
authority.

But he calls him strong, not because he is so by nature, God forbid, but
declaring his former tyranny which arose from our remissness. He that is not
with me is against me, and he that gathereth not with me scattereth abroad.
Behold also a fourth refutation.

For what is my desire, saith he? To bring men to God, to teach virtue, to
proclaim the kingdom. What that of the devil and the evil spirits? The contrary
to these. How, then, should he that gathers not with me, nor is it all with me,
be likely to cooperate with me? And why do I say cooperate? Nay, on the
contrary, his desire is rather to scatter abroad my goods.

He, then, who is so far from cooperating that he even scatters abroad, how
should he have exhibited such unanimity with me as with me to cast out the
devils? Now it is a natural surmise that he said this not of the devil only, but
himself also of himself, as being for his part against the devil, and scattering
abroad his goods. And how, one may say, is he that is not with me against me, by
this very fact of his not gathering? But if this be true, much more he that is
against him. For if he that doth not cooperate is an enemy, much more he that
wages war.

But all these things he saith to indicate his enmity against the devil, how
great and unspeakable it is. For tell me, if thou must go to war with any one,
he that is not willing to fight on thy side, by this very fact is he not against
thee? And if elsewhere he saith, he that is not against you is for you, it is
not contrary to this. For here he signified one actually against them, but there
he points to one who in part is on their side, for they cast out devils, it is
said, in thy name.

But to me he seems here to be hinting also at the Jews, setting them on the
devil's side. For they too were against him, and were scattering what he
gathered. As to the fact that he was hinting at them also, he declared it by
speaking thus.

Therefore I say unto you, that all manner of sin and blasphemy shall be forgiven
unto men. Thus, having defended himself, and refuted their objection, and proved
the vanity of their shameless dealings, he proceeds to alarm them. For this too
is no small part of advice and correction, not only to plead and persuade, but
to threaten also, which he doth in many passages when making laws and giving
counsel.

And though the saying seem to have much obscurity, yet if we attend, its
solution will prove easy. First, then, it were well to listen to the very words.
All manner of sin and blasphemy shall be forgiven unto men, but the blasphemy of
the Holy Ghost shall not be forgiven unto them.

For whosoever speaketh a word against the Son of Man, it shall be forgiven him.
But whosoever speaketh against the Holy Ghost, it shall not be forgiven him,
neither in this world, neither in the world to come. What now is it that he
affirms? Many things have he spoken against me, that I am a deceiver, an
adversary of God.

These things I forgive you on your repentance, and exact no penalty of you. But
blasphemy against the Spirit shall not be forgiven, no, not to those who repent.
And how can this be right? For even this was forgiven upon repentance, many at
least of those who said these words believed afterward, and all was forgiven
them.

What is it then that he saith? That this sin is above all things unpardonable.
Why so? Because himself indeed they knew not, who he might be. But of the Spirit
they received ample experience, for the prophets also by the Spirit said
whatever they said.

And indeed all in the Old Testament had a very high notion of him. What he saith
then is this, Be it so, ye are offended at me, because of the flesh with which I
am encompassed. Can ye say of the Spirit also, We know it not? And therefore is
your blasphemy unpardonable, and both here and hereafter shall ye suffer
punishment.

For many indeed have been punished here only, as he who had committed
fornication is they who partook unworthily of the mysteries amongst the
Corinthians. But ye both here and hereafter. Now as to your blasphemies against
me, before the cross I forgive them.

And the daring crime too of the cross itself, neither shall ye be condemned for
your unbelief alone. For neither had they, that believed before the cross,
perfect faith. And on many occasions he even charges them to make him known to
no man before the passion.

And on the cross he said that this sin was forgiven them. But as to your words
touching the Spirit, they will have no excuse. For in proof that he was speaking
of what was said of him before the crucifixion, he added, Whosoever shall speak
a word against the Son of Man, it shall be forgiven him.

But whosoever shall speak against the Holy Ghost, there is no more forgiveness.
Wherefore, because this is known to you, and the truths are notorious which you
harden yourselves against. For though ye say that ye know not of me, yet of this
surely ye are not ignorant, that to cast out devils, and to do cures, is a work
of the Holy Ghost.

It is not then I only whom ye are insulting, but the Holy Ghost also. Wherefore
your punishment can be averted by no prayers, neither here nor there. For so of
men some are punished both here and there, some here only, some there only,
others neither here nor there.

Here and there, as these very men. For both here did they pay a penalty, when
they suffered those incurable ills at the taking of their city, and there shall
they undergo a very grievous one, as the inhabitants of Sodom, as many others.
There only, as the rich man who endured the flames, and had not at his command
so much as a drop of water.

Here, as he that had committed fornication among the Corinthians. Neither here
nor there, as the apostles, as the prophets, as the blessed Job. For their
sufferings were not surely in the way of punishment, but as contests and
wrestlings.

Let us labor, therefore, to be of the same part with these, or if not with
these, at least with them that wash away their sins here. For fearful indeed is
that other judgment, and inexorable the vengeance, and incurable the punishment.
But if thou desire not to be punished even here, pass judgment on thyself, exact
thine own penalty.

Listen to Paul when he saith, If we would judge ourselves, we should not be
judged. If thou do this, proceeding in order, thou shalt even arrive at a crown.
But how are we to exact our own penalty, one may ask? Lament, groan bitterly,
humble, afflict thyself, call to remembrance thy sins and their particulars.

This thing is no small torture to a man's soul. If any man hath been in a state
of contrition, he knows that the soul is punished by this more than anything. If
any hath been living in remembrance of sins, he knows the anguish thence
arising.

Therefore doth God appoint righteousness as a reward for such repentance,
saying, Be thou first to tell thy sins, that thou mayest be justified. For it is
not, it is not indeed, a small step towards amendment, to lay together all our
sins, and to be continually revolving and reckoning them up with their
particulars. For he that is doing this will be so heartbroken, is not to think
himself worthy so much as to live.

And he that thinks thus will be tenderer than any wax. For tell me not of acts
of fornication only, nor of adulteries, nor of these things that are manifest
and acknowledged amongst all men. But lay together also thy secret crafts and
thy false accusations and thine evil speakings, and thy vaingloryings, and thine
envy, and all such things.

For neither will these bring a trifling punishment. For the reviler too shall
fall into hell, and the drunkard hath no part in the kingdom. And he that loveth
not his neighbour so offends God, is to find no help even in his own martyrdom.

And he that neglects his own hath denied the faith. And he who overlooks the
poor is sent into the fire. Account not then these things to be little, but put
all together, and write them as in a book.

For if thou write them down, God blots them out. Even as on the other hand, if
thou omit writing them, God both inscribes them and exacts their penalty. It
were then far better for them to be written by us, and blotted out above, than
on the contrary, when we have forgotten them, for God to bring them before our
eyes in that day.

Therefore that this may not be so, let us reckon up all with strictness, and we
shall find ourselves answerable for much. For who is clear from covetousness?
Nay, tell me not of the quantity, but since even in a small amount we shall pay
the same penalty. Consider this and repent.

Who is rid of all insolence? Yet this casts into hell. Who has not secretly
spoken evil of his neighbour? Yet this deprives one of the kingdom. Who hath not
been self-willed? Yet this man is more unclean than all.

Who hath not looked with unchaste eyes? Yet this is a complete adulterer. Who
hath not been angry with his brother without a cause? Yet such an one is in
danger of the council. Who hath not sworn? Yet this thing is of the evil one.

Who hath not forsworn himself? But this man is something more than of the evil
one. Who hath not served mammon? But this man has fallen away from the genuine
service of Christ. I have also other things greater than these to mention, but
even these are enough, and able, if a man be not made of stone, nor utterly past
feeling, to bring him to compunction.

For if each one of them casts into hell, what will they not bring to pass when
all are met together? How then can one be saved, it may be asked? By application
of the countervailing remedies. Alms, prayers, compunction, repentance,
humility, a contrite heart, contempt of possessions. For God hath marked out for
us innumerable ways of salvation, if we be willing to attend.

Let us then attend, and let us every way cleanse out our wounds, showing mercy,
remitting our anger against them that have displeased us, giving thanks for all
things to God, fasting according to our power, praying sincerely, making unto
ourselves friends of the mammon of unrighteousness. For so shall we be able to
obtain pardon for our offenses, and to win the promised good things. Whereof may
we all be counted worthy, by the grace and love toward man of our Lord Jesus
Christ, to whom be glory and might for ever and ever.

Amen.


========================================================================
  CHAPTER 46: 42: MT 12:33 - 37 
========================================================================

HOMILY XLII MATTHEW XII. THIRTY-THREE THROUGH THIRTY-SEVEN Either make the tree
good, and his fruit good, or else make the tree corrupt, and his fruit corrupt,
for the tree is known by his fruit. Again in another way he shames them, and is
not content with his former refutations.

But this he doth, not freeing himself from accusations, for what went before was
quite enough, but is wishing to amend them. Now his meaning is like this. None
of you had either found fault about the persons healed as not being healed, nor
hath said that it is an evil thing to deliver one from a devil.

For though they have been ever so shameless, they could not have said this.
Since therefore they brought no charge against the works, but were defaming the
doer of them, he signifies that this accusation is against both the common modes
of reasoning and the congruity of the circumstances, a thing of aggravated
shamelessness not only to interpret maliciously, but also to make up such
charges as are contrary to men's common notions. And see how free he is from
contentiousness.

For he said not, Make the tree good, forasmuch as the fruit also is good, but
most entirely stopping their mouths, and exhibiting his own considerateness in
their insolence, he saith, Even if ye are minded to find fault with my works, I
forbid it not at all, only bring not inconsistent and contradictory charges. For
thus were they sure to be most clearly detected, persisting against what was too
palpable. Wherefore to no purpose is your maliciousness, saith he, and your
self-contradictory statements.

Because in truth the distinction of the tree is shown by the fruit, not the
fruit by the tree. But ye do the contrary. For what if the tree be the origin of
the fruit, yet it is the fruit that makes the tree to be known? And it were
consistent either in blaming us to find fault with our works too, or praising
these, to set us who do them free from these charges.

But now ye do the contrary. For having no fault to find with the works, which is
the fruit, ye pass the opposite judgment upon the tree, calling me a demoniac,
which is utter insanity. Yea, and what he had said before, this he establishes
now also, that a good tree cannot bring forth evil fruit, nor again can the
converse be, so that their charges were against all consistency in nature.

Then, since he is arguing not for himself, but for the Spirit, he hath dealt out
his reproof even as a torrent, saying, O generation of vipers, how can ye, being
evil, speak good things? Now this is at once to accuse, and to give
demonstration of his own sayings from their case. For behold, saith he, ye,
being evil trees, cannot bring forth good fruit. I do not, then, marvel at your
talking thus, for ye were both ill-nurtured, being of wicked ancestors, and ye
have acquired a bad mind.

And see how carefully, and without any hold for exception, he hath expressed his
accusations, in that he said not, How can ye speak good things, being a
generation of vipers? For this latter is nothing to the former. But, How can ye,
being evil, speak good things? And he called them brood of vipers, because they
prided themselves on their forefathers. To signify, therefore, that they had no
advantage thereby, he both cast them out from their relationship to Abraham, and
assigned them forefathers of kindred disposition, having stripped them of that
ground of illustriousness.

For out of the abundance of the heart the mouth speaketh. Here again he
indicates his Godhead, which knew their secrets. For that not for words only,
but also for wicked thoughts they shall suffer punishment.

And that he knows it all as God. And he saith, That it is possible even for men
to know these things. For this is a natural consequence, that when wickedness is
overflowing within, its words should be poured forth through the lips.

So that when thou hearest a man speak wicked words, do not suppose only so much
wickedness to be in him as the words display, but conjecture the fountain to be
much more abundant. For that which is spoken outwardly is the superabundance of
that which is within. See how vehemently he reprehends them.

Since then men's sayings come to examination and are set before all, but the
heart is concealed. Therefore the evils of the former grow less, while those of
the latter increase. But when that within is multiplied, all that hath been a
while hidden comes forth with a violent gushing.

And as persons vomiting strive at first to keep down the humors that force their
way out, but when they are overcome cast forth much abomination. So do they that
devise evil things, and speak ill of their neighbors. A good man out of his good
treasure, saith he, bringeth forth good things, and an evil man out of his evil
treasure bringeth forth evil things.

For think not by any means, saith he, that it is so in respect of wickedness
only, for in goodness also the same occurs. For thereto the virtue within is
more than the words without, by which he signified that both they were to be
accounted more wicked than their words indicated, and himself more perfectly
good than his sayings declared. And he calls it a treasure, indicating its
abundance.

Then again he fences them in with great terror. For think not at all, saith he,
that the thing stops at this, that is, at the condemnation of the multitude,
nay, for all that do wickedly in such things shall suffer the utmost punishment.
And he said not ye, partly in order to instruct our whole race, partly to make
his saying the less burdensome.

But I say unto you, this is his word, that every idle word that men shall speak
they shall give account thereof in the day of judgment. And that is idle which
is not according to the fact which is false, which hath in it unjust accusation.
And some say that which is vain also, for instance, provoking inordinate
laughter, or what is filthy, and immodest, and coarse.

For by thy words thou shalt be justified, and by thy words thou shalt be
condemned. Seest thou how far the tribunal is from invidiousness, how favourable
the account required? For not upon what another hath said of thee, but from what
thou hast thyself spoken, will the judge give his sentence, which is of all
things the very fairest, since surely with thee it rests, either to speak or not
to speak. Wherefore not those that are slandered, but the slanderers, have need
to be anxious and to tremble.

For the former are not constrained to answer for themselves touching the evil
things which are said of them, but the latter will for the evil they have
spoken, and over these impends the whole danger. So that the persons censured
should be without anxiety, not being to give account of the evil that others
have said. But the censurers have cause to be in anxiety, and to tremble, as
being themselves to be dragged before the judgment seat in that behalf.

For this is indeed a diabolical snare, and a sin having in it no pleasure, but
harm only. Yea, and such a one is laying up an evil treasure in his soul. And if
he that hath an evil humour in him, doth himself first reap the fruits of the
malady, much more he that is treasuring up in himself what is more bitter than
any bile, I mean wickedness, will suffer the utmost evils, gathering unto
himself a grievous disease.

And it is evident from the things that he vomits out. For if they pain others so
much, far more the soul that gives them birth. Thus the plotter destroys himself
first, just as he that treads on fire burns up himself, and he that smites
adamants bites himself, and he that kicks against the pricks draws blood from
himself.

For somewhat of this kind is he that knows how to suffer wrong, and to bear it
manfully. He is adamant, and the pricks, and the fire. But he that hath used
himself to do wrong is feebler than any clay.

Not therefore to suffer wrong is evil, but to do it. And not to know how to bear
being wronged. For instance, how great wrongs did David endure? How great wrongs
did Saul commit? Which then was the stronger and happier? Which the more
wretched and miserable? Was it not he that did wrong? And mark it, Saul had
promised, if David should slay the Philistine, to take him for his son-in-law,
and to give him his daughter with great favor.

He slew the Philistine, the other broke his engagements, and so far from
bestowing her did he even go about to slay him. Which then became the more
glorious? Was not the one choking with despair and the evil demon, while the
other shone brighter than the sun with his trophies and his loyalty to God?
Again, before the choir of the women, was not the one suffocated with envy,
while the other enduring all in silence, won all men, and bound them unto
himself? And when he had even gotten him into his hands and spared him, which
again was happy? And which wretched? Which was the weaker? Which the more
powerful? Was it not this man who did not avenge himself even justly? And very
naturally. For the one had armed soldiers, but the other, righteousness, that
is, more mighty than ten thousand armies, for his ally and helper.

And for this reason, though unjustly conspired against, he endured not to slay
him even justly. For he knew by what had taken place before, that not to do
evil, but to suffer evil, this is what makes men more powerful. So it is with
bodies also, so also with trees.

And what did Jacob? Was he not injured by Laban, and suffered evil? Which then
was the stronger? He that had gotten the other into his hands, and durst not
touch him, but was afraid and trembling? Or he whom we see without arms and
soldiers, proving more terrible to him than innumerable kings? But that I may
give you another demonstration of what I have said, greater than this, let us
again in the instance of David himself try the reasoning on the opposite side.
For this man who being injured was so strong, afterwards upon committing an
injury became on the contrary the weaker party. At least, when he had wronged
Uriah, his position was changed again, and the weakness passed to the wrongdoer,
and the might to the injured.

For he being dead lay waste the other's house. And the one being a king and
alive could do nothing. But the other being a soldier and slain, turned upside
down all that pertained to his adversary.

Would ye that in another way also I should make what I say plainer? Let us look
into their case, who avenged themselves even justly. For as to the wrongdoers,
that they are the most worthless of all men, warring against their own soul,
this is surely plain to everyone. But who avenged himself justly, yet kindled
innumerable evils, and pierced himself through with many calamities and sorrows?
The captain of David's host.

For he both stirred up a grievous war, and suffered unnumbered evils. Not one
whereof would have happened, had he but known how to command himself. Let us
flee therefore from this sin, and neither in words nor deeds do our neighbors
wrong.

For he said not, If thou slander and summon a court of justice, but simply if
thou speak evil, though within thyself, even so shalt thou suffer the utmost
punishment. Though it be true which thou hast said, though thou hast spoken upon
conviction, even so shall vengeance come upon thee. For not according to what
the other hath done, but according to what thou hast spoken, will God pass
sentence.

For by thy words thou shalt be condemned, saith he. Art thou not told that the
Pharisee also spake the truth, and affirmed what was manifest to all men,
without discovering what was hidden? Nevertheless he paid the utmost penalty.
But if we ought not to accuse men of things which are acknowledged, much less of
those which are disputed.

Nay, for the offender hath a judge. Do not now, I warn thee, seize upon the
privilege of the only begotten. For him is the throne of judgment reserved.

Wouldst thou however be a judge? Thou hast a court of judgment which hath great
profit and bears no blame. Make consideration, as judge, to sit down upon thy
conscience, and bring before it all thy transgressions. Search out the sins of
thy soul, and exact with strictness the account thereof, and say, Wherefore
didst thou dare to do this and that? And if she shun these, and be searching
into other men's matters, say to her, Not about these am I judging thee, not for
these art thou come here to plead.

For what, if such a one be a wicked man? Thou, why didst thou commit this and
that offence? Answer for thyself, not to accuse. Look to thine own matters, do
not those of others. And be thou continually urging her to this anxious trial.

Then, if she have nothing to say, but shrink back, wear her out with a scourge,
like some restless and unchaste handmaid. And this tribunal do thou cause to sit
every day, and picture the river of fire, the venomous worm, the rest of the
torments. And permit her not to be with the devil any more, nor bear with her
shameless sayings.

He comes to me, he plots against me, he tempts me. But tell her, if that were
not willing, all that would be to no purpose. And if she say again, I am
entangled with a body, I am clothed with flesh, I dwell in the world, I abide on
earth.

Tell her, all these are excuses and pretexts. For such an one too is encompassed
with flesh, and such another dwelling in the world, and abiding on earth, is
approved. And thou thyself too, when thou doest well, doest it encompassed with
flesh.

And if she be pained at hearing this, take not off thine hand, for she will not
die, if thou smite her, but thou wilt save her from death. And if she say again,
such an one provoked me, tell her, but it is in thy power not to be provoked.
Often at least thou hast restrained thine anger.

And if she say, the beauty of such a woman moved me, tell her, yet wast thou
able to have mastered thyself. Bring forward those that have got the better.
Bring forward the first woman who said, The serpent beguiled me, and yet was not
acquitted of the blame.

And when thou art searching out these things, let no man be present. Let no man
disturb thee. But as the judges sit under curtains to judge, so do thou too.

Instead of curtains, seek a time and place of quiet. And when after thy supper
thou art risen up, and art about to lie down, then hold this thy judgment. This
is the time convenient for thee, and the place, thy bed, and thy chamber.

This the prophet likewise commanded, saying, For the things which ye say in your
hearts, be ye moved to compunction upon your beds. And for small offenses
require great satisfaction, that unto the great thou mayest never even approach.
For if thou doest this every day, thou wilt with confidence stand at that
fearful judgment seat.

In this way Paul became clean, therefore also he said, If we judged ourselves,
we should not be judged. Thus did Job cleanse his sons. For he that offered
sacrifices for secret sins, much more did he require an account of such as were
manifest.

But we do not so, but altogether the contrary. For as soon as we are laid down
to rest, we rather think over all our worldly matters, and some introduce
unclean thoughts, some usuries and contracts and temporal cares. And if we have
a daughter, a virgin, we watch her strictly.

But that which is more precious to us than a daughter, our soul, her we suffer
to play the harlot and defile herself, introducing to her innumerable wicked
thoughts. And whether it be the love of covetousness, or that of luxury, or that
of fair persons, or that of wrath, or be it what you will else that is minded to
come in, we throw open the doors and attract and invite it, and help it to
defile our soul at its leisure. And what can be more barbarous than this, to
overlook our soul that is more precious than all, abused by so many adulterers,
and so long accompanying with them even until they are sated, which will never
be.

So it is, therefore, that when sleep overtakes us, then only do they depart from
her, or rather not even then, for our dreams and imaginations furnish her with
the same images. Whence also, when day is come, the soul stored with such images
often falls away to the actual performance of those fancies. And thou, while
into the apple of thine eye thou sufferest not so much as a grain of dust to
enter, dost thou pass unnoticed thy soul, gathering to itself a heap of so great
evils.

When shall we then be able to clear out this filth, which we are daily laying up
within us? When to cut up the thorns? When to sow the seed? Knowest thou not
that henceforth the time of harvest is at hand? But we have not yet so much as
ploughed our fields. If then the husbandmen should come and find fault, what
shall we say? What answer shall we make? That no man gave us the seed? Nay, this
is sown daily. That no man then hath cut up the thorns? Nay, every day we are
sharpening the sickle.

But do the necessary engagements of life distract thee? And why hast thou not
crucified thyself to the world? For if he that repays that only which is given
him is wicked, because he did not double it, he that hath wasted even this, what
will be said to him? If that person was bound, and cast out where is gnashing of
teeth, what shall we have to suffer? Who, when numberless motives are drawing us
toward virtue, shrink back and are unwilling? For what is there that hath not
enough in it to persuade thee? Seest thou not the vileness of the world, the
uncertainty of life, the toil, the sweat for things present? What, is it the
case that virtue must be toiled for, but may vice be had without toil? If then
both in the one and in the other there is toil, why didst thou not choose this,
which hath so great profit? Or rather, there are some parts of virtue which are
free even from toil. For what kind of toil is it, not to calumniate, not to lie,
not to swear, to lay aside our anger against our neighbor? Nay, on the contrary,
to do these things is toilsome, and brings much anxiety. What plea then shall we
have, what excuse, not doing right even in these matters? For hereby it is plain
that out of remissness and sloth the more toilsome duties also together escape
us.

All these things let us consider, let us flee vice, let us choose virtue, that
we may attain both unto the good things that are present, and unto those that
are to come. By the grace and love towards man of our Lord Jesus Christ, to whom
be glory and might forever and ever. Amen.

End of Homily 42


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  CHAPTER 47: 43: MT 12:38 - 45 
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Homily 43 Commentary on the Gospel of St. Matthew by St. John Chrysostom
Translated by Sir George Prevost. This LibriVox recording is in the public
domain. Homily 43 Matthew 12, 38-45 Then certain of the scribes and Pharisees
answered him, saying, Master, we would see a sign from thee.

But he answered and said, An evil and adulterous generation seeketh after a
sign, and there shall no sign be given to it but the sign of the prophet Jonas.
Could then anything be more foolish than these men, not more impious only, who
after so many miracles, as though none had been wrought, say, We would see a
sign from thee? With what intent then did they so speak, that they might lay
hold of him again? For since by his words he had stopped their mouths, once and
twice and often, and had checked their shameless tongue, they come to his works
again, at which also the evangelist marveling again said. Then certain of the
scribes answered him, asking a sign.

Then, when? When they ought to be stooping before him, to admire, to be amazed,
and give way. Then they desist not from their wickedness. And see their words,
too, teeming with flattery and dissimulation.

For they thought to draw him towards them in that way. And now they insult, now
they flatter him, now calling him a demoniac, now again master, both out of an
evil mind, how contrary soever the words they speak. Wherefore also he rebukes
them severely.

And when they were questioning him roughly and insulting him, he reasoned with
them gently, when they were flattering reproachfully, and with great severity,
implying that he is superior to either passion, and is neither at the one time
moved to anger, nor at the other softened by flattery. And see his reproach,
that it is not merely hard words, but contains a demonstration of their
wickedness. For what saith he? An evil and adulterous generation seeketh after a
sign.

Now what he saith is to this effect, What marvel if ye behave so to me who have
been hitherto unknown to you? When even to the Father, of whom ye have had so
much experience, ye have done the very same. Forsaking him, ye have run unto the
devils, drawing to yourselves wicked lovers. With this Ezekiel, too, was
continually upbraiding them.

Now by these sayings he signified himself to be of one accord with his father,
and them to be doing nothing new. He was also unfolding their secrets, how with
hypocrisy and as enemies they were making their demand. Therefore he called them
an evil generation, because they have been always ungrateful towards their
benefactors, because upon favors they become worse, which belongs to extreme
wickedness.

And he called it adulterous, declaring both their former and their present
unbelief, whereby he implies himself again to be equal to the Father, if at
least the not believing him makes it adulterous. Then after his reproach, what
saith he? There shall no sign be given to it, but the sign of Jonas the prophet.
Now he is striking the first note of the doctrine of his resurrection, and
confirming it by the type.

What then, one may say, was no sign given it? None was given to it on asking.
For not to bring in them did he work his signs, for he knew them to be hardened,
but in order to amend others. Either then this may be said, or that they were
not to receive such a sign as that was, for a sign did befall them, when by
their own punishment they learned his power.

Here he speaks as threatening, and with this very meaning obscurely conveyed, as
if he said, Innumerable benefits have I shewed forth, none of these hath drawn
you to me. Neither were you willing to adore my power. Ye shall know therefore
my might by the contrary tokens, when ye shall see your city cast down to the
ground, the walls also dismantled, the temple become a ruin, when ye shall be
cast out both from your former citizenship and freedom, and shall again go about
everywhere, houseless and in exile.

For all these things came to pass after the cross. These things therefore shall
be to you for great signs, and indeed it is an exceeding great sign, that their
wills remain unchanged, that although ten thousand have attempted it, no one
hath been able to reverse the judgment once gone forth against them. All this,
however, he saith not, but leaves it to after time to make it clear to them.

But for the present he is making trial of the doctrine of his resurrection,
which they were to come to know by the things which they should afterwards
suffer. For as Jonas, saith he, was three days and three nights in the whale's
belly, so shall the Son of Man be three days and three nights in the heart of
the earth. Thus he said not indeed openly that he should rise again, since they
would have even laughed him to scorn, but he intimated it in such manner that
they might believe him to have foreknown it.

For as to their being aware of it, they say to Pilate, That deceiver said, These
are their words. While he was yet alive, after three days I will rise again. And
yet we know his disciples were ignorant of this, even as they had been
beforehand more void of understanding than these.

Wherefore also these became self-condemned. But see how exactly he expresses it,
even though in a dark saying. For he said not, In the earth, but in the heart of
the earth, that he might designate his very sepulchre, and that no one might
suspect him your semblance.

And for this intent too did he allow three days, that the fact of his death
might be believed. For not by the cross only doth he make it certain, and by the
sight of all men, but also by the time of those days. For to the resurrection
indeed all succeeding time was to bear witness.

But the cross, unless it had at the time many signs bearing witness to it, would
have been disbelieved. And with this disbelief would have gone utter disbelief
of the resurrection also. Therefore he calls it also a sign.

But had he not been crucified, the sign would not have been given. For this
cause too he brings forward the type, that the truth might be believed. For tell
me, Was Jonah in the whale's belly a mere appearance? Nay, thou canst not say
so.

Therefore neither was Christ in the heart of the earth such. For surely the type
is not in truth, and the truth in mere appearance. For this cause we everywhere
show forth his death, both in the mysteries, and in baptism, and in all the
rest.

Therefore Paul also cries with a clear voice, God forbid that I should glory,
save in the cross of our Lord Jesus Christ. Whence it is clear that they who are
diseased in Marcian's way are children of the devil, blotting out these truths,
to avoid the annulling whereof Christ did so many things, while to have them
annulled the devil took such manifold pains, I mean his cross and his passion.
Therefore he said elsewhere also, Destroy this temple, and in three days I will
raise it up.

And the days will come when the bridegroom shall be taken away from them. And
here there shall be no sign given it, but the sign of Jonas the prophet,
declaring both that he should die, and the ox that knoweth his owner, and the
ass that remembereth his crib. Even so here too, when he had by comparison set
forth their perverseness, he speaks afterwards of their punishment also.

What then can this saying mean? As the possessed, saith he, when delivered from
that infirmity, should they be at all remiss, draw upon themselves their
delusion more grievous than ever. Even so it is with you. For before also ye
were possessed by a devil, when ye were worshipping idols, and were slaying your
sons to the devils, exhibiting great madness.

Nevertheless I forsook you not, but cast out that devil by the prophets, and
again in mine own person I am come, willing to cleanse you more entirely. Since
then you will not attend, but have wrecked yourselves in greater wickedness. For
to kill prophets was a crime not nearly so great and grievous as to slay him.

Therefore your sufferings will be more grievous than the former, those at
Babylon, I mean, and in Egypt, and under the first Antiochus. Because what
things befell them in the time of Vespasian and Titus were very far more
grievous than those. Wherefore also he said, There shall be great tribulation,
such as never was, neither shall be.

But not this only doth the illustration declare, but that they should be also
utterly destitute of all virtue, and more assailable by the power of the devils
than at that time. For then even although they sinned, yet were there also among
them such as acted uprightly, and God's providence was present with them, and
the grace of the Spirit, tending, correcting, fulfilling all its part. But now
of this guardianship, too, they shall be utterly deprived.

So he tells them. So that there is now both a greater scarcity of virtue, and a
more intense affliction, and a more tyrannical operation of the devils. Ye know
accordingly, even in our generation, when he who surpassed all in impiety, I
mean Julian, was transported with his fury, how they ranged themselves with the
heathens, how they courted their party.

So that, even if they seem to be in some small degree chastened now, the fear of
the emperors makes them quiet, since if it were not for that, far worse than the
former had been their daring. For in all their other evil works they surpassed
their predecessors. Sorceries, magic arts, impurities, they exhibit in great
excess.

And amongst the rest, moreover, strong as is the curb which holds them down,
they have often made seditions, and risen up against kings, which has resulted
in their being pierced through with the worst of evils. Where now are they to
seek after signs? Let them hear that a considerate mind is needed, and if this
be wanting, signs are of no profit. See, for instance, how the Ninevites without
signs believed, while these, after so many miracles, grew worse, and made
themselves an habitation of innumerable devils, and brought on themselves ten
thousand calamities, and very naturally.

For when a man, being once delivered from his ills, fails to be corrected, he
will suffer far worse than before. Yea, therefore, he said, he finds no rest, to
indicate that positively and of necessity such an one will be overtaken by the
ambush of the devils. Since surely by these two things he ought to have been
sobered, by his former sufferings, and by his deliverance.

Or rather a third thing also is added, the threat of having still worse to
endure. But yet by none of these were they made better. All this might be
seasonably said, not of them only, but of us also, when after having been
enlightened, and delivered from our former ills, we again cleave unto the same
wickedness, for more grievous also thenceforth will be the punishment of our
subsequent sins.

Therefore to the sick of the palsy also Christ said, Behold, thou art made
whole, sin no more, lest a worse thing come unto thee. And this to a man who was
thirty-eight years in his infirmity. And what, one might ask, was he to suffer
worse than this? Something far worse, and more intolerable.

For far be it from us that we should endure as much as we are capable of
enduring. For God is at no loss for inflictions. According to the greatness of
his mercy, so also is his wrath.

With this he charges Jerusalem also by Ezekiel. I saw thee, saith he, polluted
in blood, and I washed thee, and anointed thee, and thou hadst renown for thy
beauty, and thou pouredst out thy fornications, saith he, on those who dwell
near thee. Wherefore also the more grievous are his threatenings to thee, when
thou sinnest.

But from hence infer not the punishment only, but also the boundless
long-suffering of God. How often at least have we put our hands to the same evil
deeds, and yet he suffers long. But let us not be sanguine, but fear, since
Pharaoh too, had he been taught by the first plague, would not have experienced
the later ones.

He would not afterwards have been drowned, his host and all together. In this I
say, because I know many, who like Pharaoh are even now saying, I know not God,
and making those that are in their power cleave to the clay and to the bricks.
How many, though God bids them assuage their threatening, cannot bear so much as
to relax the toil.

But we have no red sea now to pass through afterwards. But we have a sea of
fire, a sea not like that, either in kind or in size, but far greater and
fiercer, having its waves of fire, of some strange and horrible fire. A great
abyss is there, of most intolerable flame.

Since everywhere fire may be seen roving quickly round, like some savage wild
beast, and if here the sensible and material fire leaped like a wild beast out
of the furnace, and sprang upon those who were sitting without, what will not
that other fire do, to such as have fallen into it? Concerning that day, hear
the prophet saying, The day of the Lord is incurable, full of anger and wrath.
For there will be none to stand by, none to rescue, nowhere the face of Christ
so mild and calm. But as those who work in the mines are delivered over to
certain cruel men, and see none of their friends but those only that are set
over them, so will it be then also, or rather not so, but even far more
grievous.

For here it is possible to go unto the king and entreat, and free the condemned
person, but there no longer. For he permits it not, but they continue in the
scorching torment, and in so great anguish as it is not possible for words to
tell. For if, when any are in flames here, no speech can describe their sharp
pangs, much less theirs, who suffer it in that place.

Since here indeed all is over in a brief point of time. But in that place there
is burning indeed, and what is burnt is not consumed. What, then, shall we do
there? For to myself also do I say these things.

But if thou, saith one, who art our teacher, speakest so of thyself, I care no
more, for what wonder should I be punished? Nay, I entreat, let no man seek this
consolation, for this is no refreshment at all. For tell me, was not the devil
an incorporeal power? Was he not superior to men? Yet he fell away. Is there any
one who will derive consolation from being punished along with him? By no means.

What of all who were in Egypt? Did they not see those also punished, who ran
high places, and every house in mourning? Were they then hereby refreshed and
comforted? No, surely. And it is manifest by what they stated afterwards, is men
tortured by some kind of fire, rising up together against the king, and
compelling him to cast out the people of the Hebrews. Yea, in very unmeaning is
this singing, to suppose that it gives comfort to be punished with all men, to
say, As all, so I too.

For why should I speak of hell? Think, I pray you, of those that are seized with
gout, how when they are wracked by sharp pain, although you show them ten
thousand suffering worse, they do not so much as take it into their mind. For
the intensity of their anguish allows not their reason any leisure for thinking
of others, and so finding consolation. Let us not, then, feed ourselves with
these cold hopes.

For to receive consolation from the ills of our neighbors takes place in
ordinary sufferings. But when the torment is excessive, and all our inward parts
full of tempest, and the soul is now come to be unable so much as to know
itself, whence shall it derive consolation? So that all these sayings are an
absurdity, and fables of foolish children. For this of which thou speakest takes
place in dejection, and in moderate dejection, when we are told the same thing
as by fallen such an one.

But sometimes not even in dejection. Now, if in that case it hath no strength,
much less than the anguish and burden unspeakable, which the gnashing of teeth
indicates. And I know that I am galling you, and giving you pain by these words,
but what can I do? For I would fain not speak thus, but be conscious of virtue
both in myself and in all of you.

But since we are in sins, the more part of us, who will grant me ability to pain
you indeed, and to penetrate the understanding of them that hear me? Then might
I so be at rest. But now I fear lest any despise my sayings, and their
punishments become the greater for their indifferent way of hearing. Since when
a master utters a threat, should one of the fellow servants hear and make light
of his menace, not without punishment would he hasten by him, provoked as he is.

But rather it would be a ground for increasing his chastisement. Wherefore I
entreat you, let us pierce our own hearts when we hear his sayings regarding
hell. For nothing is more delightful than this discourse by how much nothing is
more bitter than the reality.

But how delightful to be told of hell, one may ask? Because it were so far from
delight to fall into hell. Which result our words that appear so galling keep
off. And before this they furnish another pleasure, and that they brace up our
souls, and make us more reverent, and elevate the mind, and give wings to the
thoughts, and cast out the desires that so mischievously beset us.

And the thing becomes a cure. Wherefore to proceed, together with the
punishment, let me speak also of the shame. For as the Jews shall then be
condemned by the Ninevites, so we too by many that seem beneath us now.

Let us imagine, then, how great the mockery, how great the condemnation. Let us
imagine, and cast some foundation at length, some door of repentance. To myself
I say these things.

To myself first I give this advice, and let no one be angry as though he were
condemned. Let us enter upon the narrow way. How long shall it be luxury? How
long, sloth? Have we not had enough of indolence, mirth, procrastination? Will
it not be the same over again, feasting, serviting, and expense, and wealth, and
acquisitions, and buildings? And what is the end? Death.

What is the end? Ashes, and dust, and coffins, and worms. Let us show forth,
then, a new kind of life. Let us make earth heaven.

Let us hereby show the Greeks of how great blessings they are deprived. For when
they behold in us good conversation, they will look upon the very face of the
kingdom of heaven. Yea, when they see us gentle, pure from wrath, from evil
desire, from envy, from covetousness, rightly fulfilling all our other duties,
they will say, If the Christians are become angels here, what will they be after
their departure hence? If where they are strangers they shine so bright, how
great will they become when they shall have won their native land.

Thus they, too, will be reformed, and the word of godliness will have free
course, not less than in the apostles' times. For if they, being twelve,
converted entire cities and countries, were we all to become teachers by our
careful conduct, imagine how high our cause will be exalted. For not even a dead
man raised so powerfully attracts the Greeks, as a person practicing
self-denial.

At that, indeed, he will be amazed, but by this he will be profited. That is
done, and is passed away. But this abides, and is constant culture to his soul.

Let us take heed, therefore, to ourselves, that we may gain them also. I say
nothing burdensome. I say not, Do not marry.

I say not, Forsake cities and withdraw thyself from public affairs. But being
engaged in them, show virtue. Yea, in such as are busy in the midst of cities, I
would vain have more approved than such as have occupied the mountains.

Wherefore, because great is the profit thence arising. For no man lighteth a
candle, and setteth it under the bushel. Therefore I would that all the candles
were set upon the candlestick, that the light might wax great.

Let us kindle then his fire. Let us cause them that are sitting in darkness to
be delivered from their error. And tell me not, I have a wife, and children
belonging to me, and a master of a household, and cannot duly practice all this.

For though thou hadst none of these, yet if thou be careless all is lost. Though
thou art encompassed with all these, yet if thou be earnest, thou shalt attain
unto virtue. For there is but one thing that is wanted, the preparation of a
generous mind.

And neither age, nor poverty, nor wealth, nor reverse of fortune, nor anything
else, will be able to impede thee. Since, in fact, both old and young, and men
having wives, and bringing up children, and working at crafts, and serving as
soldiers, have duly performed all that is enjoined. For so Daniel was young, and
Joseph a slave, and Aquila wrought at a craft, and the woman who sold purple was
over a workshop, and another was the keeper of a prison, and another a
centurion, as Cornelius, and another in ill health, as Timothy, and another a
runaway, as Onesimus.

But nothing proved in hindrance to any of these, but all were approved, both men
and women, both young and old, both slaves and free, both soldiers and people.
Let us not then make vain pretext, but let us provide a thoroughly good mind,
and whatsoever we may be, we shall surely attain to virtue, and arrive at the
good things to come. By the grace and love towards men of our Lord Jesus Christ,
with whom be unto the Father, together with the Holy Ghost, glory, might, honor,
now and ever, and world without end.

Amen. End of Homily XXVIII. End of Homilies XXV-XXIII of St. John Chrysostom's
Commentary on the Gospel according to St. Matthew, which includes the miracles
and teachings of the Lord Jesus Christ.

Homilies translated by the Rev. Sir George Prevost.


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  CHAPTER 48: 44 MT 12:46-13:9
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St. John Chrysostom, Archbishop of Constantinople, Homilies 44-64, on the Gospel
according to St. Matthew, the Parables and Teachings of the Lord Jesus Christ.
This is a LibriVox recording. All LibriVox recordings are in the public domain.

For more information or to volunteer, please visit LibriVox.org. St. John
Chrysostom, Homilies 44-64, on the Gospel of St. Matthew, translated by the Rev.
Sir George Prevost, M.A. Homily 44, Matthew 12, 46-13, 9 While he yet talked to
the people, behold, his mother and his brethren stood without, desiring to speak
with him. Then one said unto him, Behold, thy mother and thy brethren stand
without, desiring to speak with thee. But he answered and said unto them that
told him, Who is my mother and my brethren? And he stretched forth his hand
towards his disciples and said, Behold, my mother and my brethren.

That which I was lately saying, that when virtue is wanting, all things are
vain, this is now also pointed out very abundantly. For I indeed was saying,
that age and nature, and to dwell in the wilderness and all such things, are
alike unprofitable, where there is not a good mind. But to-day we learn in
addition another thing, that even to have borne Christ in the womb, and to have
brought forth that marvellous birth, hath no profit, if there be not virtue.

And this is hence especially manifest. For while he yet talked to the people, it
is said, one told him, Thy mother and thy brethren seek thee. But he saith, Who
is my mother and who are my brethren? And this he said, not as being ashamed of
his mother, nor denying her that bear him.

For if he had been ashamed of her, he would not have passed through that womb.
But as declaring that she hath no advantage from thus, unless she do all that is
required to be done. For in fact, that which she had assayed to do, was of
superfluous vanity.

In that she wanted to show the people that she hath power and authority over her
son, imagining not as yet anything great concerning him. Whence also her
unseasonable approach? See at all events both her self-confidence and theirs.
Since when they ought to have gone in, and listened with the multitude, or if
they were not so minded, to have waited for his bringing his discourse to an
end, and then to have come near? They call him out, and do this before all,
evincing a superfluous vanity, and wishing to make it appear that with much
authority they enjoin him.

And this to the evangelist shows that he is blaming, for with this very illusion
did he thus express himself, while he yet talked to the people. As if he should
say, What, was there no other opportunity? Why, was it not possible to speak
with him in private? And what was it they wished to say? For if it were touching
the doctrines of the truth, they ought to have propounded these things publicly,
and stated them before all, that the rest also might have the benefit. But if
about other matters they concerned themselves, they ought not to have been so
urgent.

For if he suffered not the burial of a father, lest the attendance on him should
be interrupted, much less ought they to have stopped his discourse to the
people, for things that were of no importance. Whence it is clear, that nothing
but vainglory led them to do this, which John too declares by saying, Neither
did his brethren believe on him. In some sayings too of theirs he reports, full
of great folly, telling us that they were for dragging him to Jerusalem, for no
other purpose, but that they themselves might reap glory from his miracles.

For if thou do these things, it is said, show thyself to the world. For there is
no man that doeth anything in secret, and seeketh himself to be manifest. When
also he himself rebuked them, attributing it to their carnal mind.

That is, because the Jews were reproaching him, and saying, Is not this the
carpenter's son, whose father and mother we know? And his brethren, are they not
with us? They, willing to throw off the disparagement caused by his birth, were
calling him to the display of his miracles. For this cause he quite repels them,
being mindful to heal their infirmity, since surely had it been his will to deny
his mother, he would have denied her then, when the Jews were reproaching him.
But as it is, we see that he takes so great care of her, as even at the very
cross to commit her to the disciple whom he loved most of all, and to give him a
great charge concerning her.

But now he doth not so, out of care for her and for his brethren. I mean,
because their regard for him was as towards a mere man, and they were
vainglorious, he cast out the disease, not insulting, but correcting them. But
do thou, I pray, examine not the words only, which contain a moderate reproof,
but also the unbecoming conduct of his brethren, and the boldness wherewith they
had been bold, and who was the person reproving it? No mere man, but the only
begotten son of God.

And with what purpose he reproved? That it was not with intent to drive them to
perplexity, but to deliver them from the most tyrannical passion, and to lead
them on by little and little to the right idea concerning himself, and to
convince her that he was not her son only, but also her lord. So wilt thou
perceive that the reproof is in the highest degree both becoming him and
profitable to her, and withal having in it much gentleness. For he said not, Go
thy way, tell my mother, thou art not my mother.

But he addresses himself to the person that told him, saying, Who is my mother?
together with the things that have been mentioned providing for another object
also. What then is that? That neither they nor others confiding in their kindred
should neglect virtue. For if she is nothing profited by being his mother, were
it not for that quality in her, hardly will any one else be saved by his
kindred.

For there is one only nobleness, to do the will of God. This kind of noble birth
is better than the other and more real. Knowing, therefore, these things, let us
neither pride ourselves on children that are of good report, unless we have
their virtue, nor upon noble fathers, unless we be like them in disposition.

For it is possible both that he who beget a man should not be his father, and
that he who did not beget him should be. Therefore in another place also, when
some woman had said, Blessed is the womb that bare thee, and the paps which thou
hast sucked, he said not, The womb bare me not, neither did I suck the paps, but
this, Yea, rather, blessed are they that do the will of my father. Seeest thou
how on every occasion he denies not the affinity by nature, but adds that by
virtue.

And his forerunner too, in saying, O generation of vipers, think not to say, We
have Abraham to our father, means not this, that they were not naturally of
Abraham, but that it profits them nothing to be of Abraham, unless they had the
affinity by character. Which Christ also declared when he said, If ye were
Abraham's children, ye would do the works of Abraham, not depriving them of
their kindred according to the flesh, but teaching them to seek after that
affinity which is greater than it, and more real. This then he establishes here
also, but in a manner less invidious and more measured, as became him speaking
to his mother.

For he said not at all, She is not my mother, nor are those my brethren, because
they do not my will. Neither did he declare and pronounce judgment against them,
but he left it in their own power to choose, speaking with the gentleness that
becomes him. For he that doeth, saith he, the will of my father, this is my
brother, and sister, and mother.

Wherefore, if they desire to be such, let them come this way. And when the woman
again cried out, saying, Blessed is the womb that bare thee, he said not, She is
not my mother, but, if she wishes to be blessed, let her do the will of my
father. For such a one is both brother and sister and mother.

O honour! O virtue! unto what a height doth she lead him up that follows after
her! How many women have blessed that holy virgin and her womb, and prayed that
they might become such mothers and give up all! What then is there to hinder?
For, behold, he hath marked out a spacious road for us, and it is granted not to
women only, but to men also, to be of this rank, or rather of one yet far
higher. For this makes one his mother much more, than those pangs did. So if
that were a subject for blessing, much more this, inasmuch as it is also more
real.

Do not therefore merely desire, but also in the way that leads thee to thy
desire, walk thou with much diligence. Having then said these words, he came out
of the house. Seest thou how he both rebuked them, and did what they desired?
Which he also did at the marriage.

For thereto he at once reproved her asking unseasonably, and nevertheless did
not gainsay her, by the former correcting her weakness, and by the latter
showing his kindly feeling towards his mother. So likewise on this occasion,
too, he both healed the disease of vainglory, and rendered the due honour to his
mother, even though her request was unseasonable. For in the same day it is
said, Went Jesus out of the house, and sat by the seaside.

Why, if ye desire, saith he, to see and hear, behold they come forth and
discourse. Thus having wrought many miracles, he affords again the benefit of
his doctrine, and he sits by the sea, fishing, and getting into his net them
that are on the land. But he sat by the sea not without a purpose, and this very
thing the evangelist has darkly expressed, for to indicate that the cause of his
doing this was the desire to order his auditory with exactness, and to leave no
one behind his back, but to have all face to face.

And great multitudes, saith he, were gathered together unto him, so that he went
into a ship and sat, and the whole multitude stood on the shore. And having sat
down there, he speaks by parables. And he spake, it says, many things unto them
in parables.

And yet on the mount, we know, he did no such thing, neither did he weave his
discourse with so many parables, for then there were multitudes only, and a
simple people, but here are also scribes and Pharisees. But do thou, Mark, I
pray thee, what kind of parable he speaks first, and how Matthew puts them in
their order? Which then doth he speak first? That which it was most necessary to
speak first, that which makes the hearer more attentive. For because he was to
discourse unto them in dark sayings, he thoroughly rouses his hearer's mind
first by his parable.

Therefore also another evangelist saith that he reproved them, because they do
not understand, saying, How knew ye not the parable? But not for this cause only
doth he speak in parables, but that he may also make his discourse more vivid,
and fix the memory of it in them more perfectly, and bring the things before
their sight. And like manner do the prophets also. What then is the parable?
Behold, saith he, a sower went forth to sow.

Whence went he forth, who is present everywhere, who fills all things? Or how
went he forth? Not in place, but in condition and dispensation to usward, coming
nearer to us by his clothing himself with flesh. For because we could not enter,
our sins fencing us out from the entrance, he comes forth unto us. And wherefore
came he forth? To destroy the ground teeming with thorns? To take vengeance upon
the husbandmen? By no means, but to till and tend it, and to sow the word of
godliness.

For by seed here he means his doctrine, and by land the souls of men, and by the
sower himself. What then comes of this seed? Three parts perish, and one is
saved. And when he sowed, some seeds fell, he saith, by the wayside, and the
fowls came and devoured them up.

He said not that he cast them, but that they fell. And some upon the rock, where
they had not much earth, and forthwith they sprang up, because they had no
deepness of earth. And when the sun was up they were scorched, and because they
had no root they withered away.

And some fell among the thorns, and the thorns sprang up and choked them. But
others fell on the good ground, and brought forth fruit, some an hundredfold,
some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.

A fourth part is saved, and not this all alike, but even here great is the
difference. Now these things he said, manifesting that he discoursed to all
without grudging. For as the sower makes no distinction in the land submitted to
him, but simply and indifferently casts his seed, so he himself too makes no
distinction of rich and poor, of wise and unwise, of slothful or diligent, of
brave or cowardly.

But he discourses unto all, fulfilling his part, although foreknowing the
results, that it may be in his power to say, What ought I to have done that I
have not done? And the prophets speak of the people as of a vine, for my
beloved, it is said, had a vineyard, and he brought forth a vine out of Egypt,
but he as of seed. What could this be to show? That obedience now will be quick
and easier, and will presently yield its fruit. But when thou hearest, the sower
went forth to sow, think it not a needless repetition.

For the sower frequently goes forth for some other act also, either to plough,
or to cut out the evil herbs, or to pluck up thorns, or to attend to some such
matter. But he went forth to sow. Whence, then, tell me, was the greater part of
the seed lost? Not through the sower, but through the ground that received it,
that is, the soul that did not hearken.

And wherefore doth he not say, Some the careless received, and lost it, some the
rich, and choked it, and some the superficial, and betrayed it? It is not his
will to rebuke them severely, lest he should cast them into despair, but he
leaves the reproof to the conscience of his hearers. And this was not the case
with the seed only, but also with the net, for that too produced many that were
unprofitable. But this parable he speaks, as anointing his disciples, and to
teach them, that even though the lost be more than such as receive the word, yet
they are not to despond.

For this was the case even with their lord. And he who fully foreknew that these
things should be, does not desist from sowing. And how can it be reasonable,
saith one, to sow among the thorns, on the rock, on the wayside? With regard to
the seeds and the earth it cannot be reasonable.

But in the case of men's souls and their instructions it hath its praise in that
abundantly. For the husbandman indeed would reasonably be blamed for doing this,
it being impossible for the rock to become earth, or the wayside not to be a
wayside, or the thorns thorns. But in the things that have reason it is not so.

There is such a thing as the rock changing, and becoming rich land, and the
wayside being no longer trampled on, nor lying open to all that pass, but that
it may be a fertile field, and the thorns may be destroyed, and the seed in
joyful security. For had it been impossible, this sower would not have sown. And
if the change did not take place in all, this is no fault of the sower, but of
them who are unwilling to be changed, he having done his part.

And if they betrayed what they received of him, he is blameless, the exhibitor
of such love to man. But do thou mark this, I pray thee, that the way of
destruction is not one only, but there are differing ones, and wide apart from
one another. For they that are like the wayside are the coarse-minded, and
indifferent, and careless.

But those in the rock such as fail from weakness only. For that which is sown
upon the stony places, saith he, the same is he that heareth the word, and anon
with joy receiveth it. Yet hath he not wrought it himself, but dureth for a
while.

But when tribulation or persecution ariseth because of the word, by and by he is
offended. When any one, so he saith, heareth the word of truth, and
understandeth it not, then cometh the wicked one, and catches that which was
sown out of his heart. This is he that is sown by the wayside.

Now it is not the same thing for the doctrine to wither away, when no man is
evil in treating, or disturbing its foundations, as when temptations press upon
one. But they that are like unto the thorns are much more inexcusable than
these. In order, then, that none of these things may befall us, let us by zeal
and continual remembrance cover up the things that are told us.

For though the devil do catch them away, yet it rest with us whether they be
caught away. Though the plants wither, yet it is not from the heat this takes
place. For he did not say, Because of the heat it withered, but because it had
no root.

Although his sayings are choked, it is not because of the thorns, but of them
who suffer them to spring up. For there is a way, if thou wilt, to check this
evil growth, and to make the right use of our wealth. Therefore he said not the
world, but the care of the world, nor riches, but the deceitfulness of riches.

Let us not then blame the things, but the corrupt mind. For it is possible to be
rich, and not to be deceived, and to be in this world, and not to be choked with
its cares. For indeed riches have two contrary disadvantages.

One, care, wearing us out, and bringing a darkness over us. The other, luxury,
making us effeminate. And well hath he said, the deceitfulness of riches.

For all that pertains to riches is deceit. They are names only, not attached to
things. For so pleasure and glory and splendid array and all these things are a
sort of vain show, not a reality.

Having therefore spoken of the ways of destruction, afterwards he mentions the
good ground, not suffering them to despair, but giving hope of repentance, and
indicating that it is possible to change from the things before mentioned into
this. And yet if both the land be good, and the sower one, and the seed the
same, wherefore did one bear a hundred, one sixty, one thirty? Here again the
difference is from the nature of the ground. For even where the ground is good,
great even therein is the difference.

Seeth thou that not the husbandman is to be blamed, nor the seed, but the land
that receives it. Not for its nature, but for its disposition. And herein, too,
great is his mercy to man, that he doth not require one measure of virtue, but
while he receives the first, and casts not out the second, he gives also a place
to the third.

And these things he saith, lest they that followed him should suppose that
hearing is sufficient for salvation. For wherefore, one may say, did he not put
the other vices also, such as lust, vainglory? In speaking of the care of this
world, and the deceitfulness of riches, he set down all. Yea, both vainglory and
all the rest belong to this world, and to the deceitfulness of riches, such as
pleasure, and gluttony, and envy, and vainglory, and all the like.

But he added also the way and the rock, signifying that it is not enough to be
freed from riches only, but we must cultivate also the other parts of virtue.
For what if thou art free indeed from riches, yet are soft and unmanly? And what
if thou art not indeed unmanly, but art remiss and careless about the hearing of
the word? Nay, no one part is sufficient for our salvation, but there is
required first a careful hearing, and a continual recollection, then fortitude,
then contempt of riches, and deliverance from all worldly things. In fact, his
reason for putting this before the other is because the one is first required,
for how shall they believe except they hear? Just as we too, except we mind what
is said, shall not be able so much as to learn what we ought to do.

After that, fortitude, and the contempt of things present. Hearing, therefore,
these things, let us fortify ourselves on all sides, regarding his instructions,
and striking our roots deep, and cleansing ourselves from all worldly things.
But if we do the one, neglecting the other, we shall be nothing bettered.

For though we perish not in one way, yet shall we in some other. For what
signifies our not being ruined by riches, if we are by indolence? Or not by
indolence, if we are by softness? For so the husbandman, whether this way or
that he lose his crop, equally bewails himself. Let us not then soothe ourselves
upon our not perishing in all these ways, but let it be our grief in whichever
way we are perishing.

And let us burn up the thorns, for they choke the word. And this is known to
those rich men, who not for these matters alone, but for others also prove
unprofitable. For having become slaves and captives of their pleasures, they are
useless even for civil affairs, and if for them, much more for those of heaven.

Yea, and in two ways hereby our thoughts are corrupted, both by the luxury and
by the anxiety too. For either of these by itself were enough to overwhelm the
bark. But when even both concur, imagine how high the billow swells.

And marvel not, as is calling our luxury thorns, for thou indeed art not aware
of it, being intoxicated with thy passion. But they that are in sound health
know that it pricks sharper than any thorn, and that luxury wastes the soul
worse than care, and causes more grievous pains both to body and soul. For one
is not so sorely smitten by anxiety as by surfeiting, since when watchings and
throbbings of the temples and heaviness in the head and pangs of the bowels lay
hold of such a man, you may imagine how many thorns these surpass in
grievousness.

And as the thorns, on whichever side they are laid hold of, draw blood from the
hands that seize them, just so doth luxury plague both feet and hands and head
and eyes, and in general all our members. And it is withered also and unfruitful
like the thorn, and hurts much more than it in our vital parts. Yea, it brings
on premature old age, and dulls the senses, and darkens our reasoning, and
blinds the keen-sighted mind, and makes the body tumid, rendering excessive the
deposition of that which is cast away, and gathering together a great
accumulation of evils, and it makes the burden too great, and the load
overwhelming, whence our falls are many and continual, and our shipwrecks
frequent.

For tell me, why pamper thy body? What, are we to slay thee and sacrifice, to
sit thee on the table? The birds it is well for thee to pamper, or rather not so
well even for them, for when they are fattened they are unprofitable for
wholesome food. So great and evil is luxury, that its mischief is shown even in
irrational beings. For even them by luxury make unprofitable, both to themselves
and to us.

For their superfluous flesh is indigestible, and the moister kind of corruption
is engendered by that kind of fatness. Whereas the creatures that are not so
fed, but live, as one may say, in abstinence and moderate diet, and in labor and
hardship, these are most serviceable both to themselves and to others, as well
for food as for everything else. Those at any rate who live on them are in
better health.

But such as are fed on the others are like them, growing dull and sickly, and
rendering their chain more grievous. For nothing is so hostile and hurtful to
the body as luxury. Nothing so tears it in pieces, and overloads and corrupts
it, as intemperance.

Wherefore, above all, may the circumstance make one amazed at them for their
folly, that not even so much care as others show towards their wineskins are
these willing to evince towards themselves. For those the wine merchants do not
allow to receive more than is fit, lest they should burst. But to their own
wretched belly these men do not vouchsafe even so much forethought.

For when they have stuffed it, and distended it, they fill all, up to the ears,
up to the nostrils, to the very throat itself, thereby pressing into half its
room the spirit, and the power that directs the living being. What, was thy
throat given thee for this end? That thou shouldst fill it up to the very mouth,
with wine turned sour, and all other corruption? Not for this, O man, but that
thou shouldst above all things sing to God, and offer up the holy prayers, and
read out the divine laws, and give to thy neighbors profitable counsel. But
thou, as if thou hadst received it for this end, dost not suffer it to have
leisure for that ministry, so much as for a short season, but for all thy life
subjectest it to this evil slavery.

And as if any man having had a lyre given him with golden strings, and
beautifully constructed, instead of awakening with it the most harmonious music,
were to cover it over with much dung and clay, even so do these men. Now the
word dung I use not of living, but of luxurious living, and of that great
wantonness. Because what is more than necessary is not nourishment, but merely
injurious.

For in truth the belly alone was made merely for the reception of food, but the
mouth, and the throat, and tongue, for other things also, far more necessary
than these. Or rather, not even the belly for the reception of food simply, but
for the reception of moderate food. And this makes it manifest by crying out
loudly against us, when we tease it by this greediness.

Nor doth it clamor against us only, but also avenging that wrong exacts of us
the severest penalty. And first it punishes the feet, that bear and conduct us
to those wicked revels, then the hands that minister to it, binding them
together for having brought into such quantities and kinds of provisions. And
many have distorted even their very mouth, and eyes, and head.

And as a servant receiving an order beyond his power, not seldom out of
desperation becomes insolent to the giver of the order, so the belly too,
together with these members, often ruins and destroys, from being overstrained
the very brain itself. And this God hath well ordered, that from excess so much
mischief should arise, that when of thine own will thou dost not practice
self-restraint, at least against thy will, for fear of so great ruin, thou
mayest learn to be moderate. Knowing then these things, let us flee luxury, let
us study moderation, that we may both enjoy health of body, and having delivered
our soul from all infirmity, may attain unto the good things to come, by the
grace and love towards man, of our Lord Jesus Christ, to whom be glory and might
for ever and ever.

Amen. End of Homily 44


========================================================================
  CHAPTER 49: 45 MT 13:10-23
========================================================================

HOMILY XLV. MATTHEW XIII. X–XXIII And the disciples came and said unto him, Why
speakest thou unto them in parables? He answered and said unto them, Because it
is given unto you to know the mysteries of the kingdom of heaven, but to them it
is not given.

We have good cause to admire the disciples, how longing as they do to learn,
they know when they ought to ask. For they do it not before all, and this
Matthew shows by saying, And they came. And as to this assertion not being
conjecture, Mark hath expressed it more distinctly by saying, That they came to
him privately.

This then his brethren and his mother should also have done, and not have called
him out and made a display. But mark their kindly affection also, how they have
much regard for the others, and seek their good first, and then their own. For
why, it is said, speakest thou unto them in parables? They did not say, Why
speakest thou unto us in parables? Yea, and on another occasion also their
kindliness towards men appears in many ways, as when they say, Send the
multitude away, and knowest thou that they were offended? What then saith
Christ? Because it is given unto you, so he speaks, to know the mysteries of the
kingdom of heaven, but to them it is not given.

But this he said, not bringing in necessity, or any allotment made causelessly
and at random, but implying them to be the authors of all their own evils, and
wishing to represent that the thing is a gift, and a grace bestowed from above.
It by no means follows, however, because it is a gift, that therefore free will
is taken away, and this is evident from what comes after. To this purpose, in
order that neither the one sort may despair, nor the other grow careless, upon
being told that it is given, he signifies the beginning to be with ourselves.

For whosoever hath, to him shall be given, and he shall have more abundance. But
whosoever hath not, from him shall be taken away, even that which he seemeth to
have. And although this saying be full of much obscurity, yet it indicates
unspeakable justice.

For what he saith is like this. When any one hath forwardness and zeal, there
shall be given unto him all things on God's part also. But if he be void of
these, and contribute not his own share, neither are God's gifts bestowed.

For even what he seemeth to have, so he saith, shall be taken away from him. God
not so much taking it away, as counting him unworthy of his gifts. This we also
do, when we see any one listening carelessly, and when with much entreaty we
cannot persuade him to attend, it remains for us to be silent.

For if we are still to go on, his carelessness is aggravated. But him that is
striving to learn, we lead on, and pour in much. And well said he, even that
which he seemeth to have, for he hath not really even this.

Then he also made what he had said more distinct, pointing out the meaning of,
to him that hath, shall be given. But from him that hath not, even that which he
seemeth to have, shall be taken away. Therefore saith he, speak I to them in
parables, because they seeing, see not.

It were meet then, one may say, to have opened their eyes if they see not. Nay,
if the blindness were natural, it were meet to open them. But because it was a
voluntary and self-chosen blindness, therefore he said not simply, they see not,
but seeing, they see not, so that the blindness is of their own wickedness.

For they saw even devils cast out, and said, By Beelzebub, prince of the devils,
he casteth out the devils. They heard him guiding them unto God, and evincing
his great unanimity with him, and they say, This man is not of God. Since then
the judgment they pronounced was contrary both to their sight and hearing,
therefore saith he, The very hearing do I take away from them.

For they derived thence no advantage, but rather greater condemnation. For they
not only disbelieved, but found fault also, and accused, and laid snares.
However, he saith not this, for it is not his will to give disgust in accusing
them.

Therefore neither at the beginning did he sow discourse to them, but with much
plainness. But because they perverted themselves, thenceforth he speaks in
parables. After this, lest any one should suppose his words to be a mere
accusation, and lest men should say, Being our enemy he is bringing these
charges and calumnies against us, he introduces the prophet also, pronouncing
the same judgment as himself.

For in them is fulfilled, saith he, the prophecy of Isaiah, which saith, By
hearing ye shall hear, and shall not understand, and seeing ye shall see, and
shall not perceive. Seest thou the prophet likewise, accusing them with the same
accuracy? For neither did he say, Ye see not, but ye shall see, and not
perceive. Nor again, Ye shall not hear, but ye shall hear, and not understand.

So that they first inflicted the loss on themselves, by stopping their ears, by
closing their eyes, by making their heart fat. For they not only failed to hear,
but also heard heavily, and they did this, he saith, lest at any time they
should be converted, and I should heal them. Describing their aggravated
wickedness, and their determined defection from him.

And this he saith, to draw them unto him, to provoke them, and to signify that
if they would convert, he would heal them. Much as if one should say, He would
not look at me, and I thank him, for if he had vouchsafed me this, I should
straightway have given in. And this he saith, to signify how he would have been
reconciled.

Even so then here too it is said, lest at any time they should convert, and I
should heal them. Implying that both their conversion was possible, and that
upon their repentance they might be saved. And that not for his own glory, but
for their salvation, he was doing all things.

For if it had not been his will that they should hear and be saved, he ought to
have been silent, not to have spoken in parables. But now by this very thing he
stirs them up, even by speaking under a veil. For God willeth not the death of
the sinner, but that he should turn unto him and live.

For in proof that our sin belongs not to nature, nor to necessity and
compulsion, hear what he saith to the apostles. But blessed are your eyes, for
they see, and your ears, for they hear. Not meaning this kind of sight nor
hearing, but that of the mind.

For indeed these two were Jews, and brought up in the same circumstances. But
nevertheless they took no hurt from the prophecy, because they had the root of
his blessings well settled in them, their principle of choice, I mean, and their
judgment. Seest thou that unto you it is given was not of necessity? For neither
would they have been blessed unless the well-doing had been their own.

For tell me not this, that it was spoken obscurely, for they might have come and
asked him, as the disciples did. But they would not, being careless and supine.
Why say I, they would not? Nay, they were doing the very opposite, not only
disbelieving, not only not hearkening, but even waging war, and disposed to be
very bitter against all he had said.

Which he brings in the prophet laying to their charge in the words they heard
heavily. But not such were these, wherefore he also blessed them. And in another
way too he assures them, saying, For verily I say unto you, Many prophets and
righteous men have desired to see those things which ye see, and have not seen
them, and to hear those things which ye hear, and have not heard them.

My coming he means, my very miracles, my voice, my teaching. For here he prefers
them not to these depraved only, but even to such as have done virtuously. Yea,
and he affirms them to be more blessed even than they.

Why can this be? Because not only do these see what the Jews saw not, but even
what those of old desire to see. For they indeed be held by faith only, but
these by sight too, and much more distinctly. Seeest thou how again he connects
the old dispensation with the new, signifying that those of old not only knew
the things to come, but also greatly desired them.

But had they pertained to some strange and opposing God, they would never have
desired them. Hear ye therefore the parable of the sower, saith he, and he
speaks what we before mentioned, of carelessness and attention, of cowardice and
fortitude, of wealth and voluntary poverty, pointing out the hurt from the one,
and the benefit from the other. Then of virtue also he brings forward different
forms.

For being full of love to man, he marked out not one only way. Nor did he say,
unless one bring forth an hundred, he is an outcast. But he that brings forth
sixty is saved also, and not he only, but also the producer of thirty.

And this he said, making out salvation to be easy. And thou then, art thou
unable to practice virginity? Be chaste in marriage. Art thou unable to strip
thyself of thy possessions? Give of thy substance.

Canst thou not bear that burden? Share thy goods with Christ. Art thou unwilling
to yield him up all? Give him but the half, but the third part. He is thy
brother and joint heir.

Make him joint heir with thee hereto. Whatsoever thou givest him, thou wilt give
to thyself. Hearest thou not, would saith the Prophet, Them that pertain to thy
seed thou shalt not overlook.

But if we must not overlook our kinsmen, much less our Lord, having towards
thee, together with his authority as Lord, the claim also of kindred, and many
more besides. Yea, for he too hath made thee a sharer in his goods, having
received nothing of thee, but having begun with this unspeakable benefit. What
then can it be but extreme senselessness, not even by this gift to be made kind
towards men, not even to give a return for a free gift, and less things for
greater? Thus were as he hath made thee heir of heaven, impartest thou not to
him even of the things on earth? He, when thou hadst done no good work, but wert
even an enemy, reconciled thee.

And dost thou not requite him, being even a friend and benefactor? Yet surely,
even antecedently to the kingdom, and to all the rest, even for the very fact of
his giving, we ought to feel bound to him. For so servants too, when bidding
their masters to a meal, account themselves not to be giving, but receiving.
Here the contrary hath taken place.

Not the servant the Lord, but the Lord hath first bidden the servant unto his
own table. And dost thou not bid him? No, not even after this. He first hath
introduced thee under his own roof.

Dost thou not take him in, so much as in the second place? He clad thee, being
naked. And dost thou not even after this receive him, being a stranger? He first
gave thee to drink out of his own cup. And dost thou not impart to him so much
as cold water? He hath made thee drink of the Holy Spirit.

And dost thou not even soothe his bodily thirst? He hath made thee drink of the
Spirit, when thou wast deserving of punishment. And dost thou neglect him even
when thirsty? And this when it is out of his own, that thou art to do all these
things? Dost thou not then esteem it a great thing, to hold a cup out of which
Christ is to drink, and to put it to his lips? Seest thou not that for the
priest alone is it lawful to give the cup of his blood? But I am no mean strict
about this, saith he. But though thyself should give, I receive.

Though thou be a layman, I refuse it not. And I do not require such as I have
given. For not blood do I seek, but cold water.

Consider to whom thou art giving drink, and tremble. Consider, thou art become a
priest of Christ, giving with thine own hand, not flesh but bread, not blood but
a cup of cold water. He clothed thee with a garment of salvation, and clothed
thee by himself.

Do thou at least by thy servant clothe him? He made thee glorious in heaven. Do
thou deliver him from shivering, and nakedness, and shame? He made thee a
fellow-citizen of angels. Do thou impart to him at least of the covering of thy
roof? Give house-room to him at least as to thine own servant.

I refuse not this lodging in that, having opened to thee the whole heaven. I
have delivered thee from a most grievous prison. This I do not require again,
nor do I say, Deliver me.

But if thou wouldst look upon me only, when I am bound, this suffices me for
refreshment. When thou wert dead, I raised thee. I require not this again of
thee, but I say, Visit me only when sick.

Now when his gifts are so great, and his demands exceeding easy, and we do not
supply even these, what deep of help must we not deserve? Justly shall we depart
into the fire that is prepared for the devil and his angels, being more
insensible than any rock. For how great insensibility it is, tell me, for us,
who have received, and are to receive so much, to be slaves of money, from which
we shall a little while hence be separated even against our will. And others
indeed have given up even their life, and shed their blood.

And dost thou not even give up thy superfluities for heaven's sake, for the sake
of so great crowns? And of what favor canst thou be worthy? Of what
justification? Who in thy sowing of the earth gladly pours forth all, and in
lending to men at usuries bearest nothing? But in feeding thy Lord through his
poor art cruel and inhuman. Having then considered all these things, and
calculated what we have received, what we are to receive, what is required of
us, let us show forth all our diligence on the things spiritual. Let us become
at length mild and humane, that we may not draw down on ourselves the
intolerable punishment.

For what is there that hath not power to condemn us? Our having enjoyed so many
and such great benefits. Our having no great thing required of us. Our having
such things required, as we shall leave here even against our will.

Our exhibiting so much liberality in our worldly matters. Why, each one of
these, even by itself, were enough to condemn us. But when they all meet
together, what hope will there be of salvation? In order, then, that we may
escape all this condemnation, let us show forth some bounty towards those who
are in need.

For thus shall we enjoy all the good things, both here and there. Unto which it
may we all attain, by the grace and love towards men of our Lord Jesus Christ.
To whom be glory and might for ever and ever.

Amen. End of Homily 45


========================================================================
  CHAPTER 50: 46 MT 13:24-33
========================================================================

HOMILY XLVI. MATTHEW XIII. XXIV-XXIII Another parable put he forth unto them,
saying, The kingdom of heaven is likened unto a man which sowed good seed in his
field.

But while men slept, his enemy came and sowed tares among the wheat, and went
his way. But when the blade was sprung up, and brought forth fruit, then
appeared the tares. So the servant of the householder came and said unto him,
Sir, didst thou not sow good seed in thy field? Whence then hath it tares? He
said unto them, An enemy hath done this.

The servant said unto him, Will thou then that we go and gather them up? But he
said, Nay, lest while ye gather up the tares, ye root up also the wheat with
them. Let both therefore grow together until the harvest. What is the difference
between this and the parable before it? There he speaks of them that have not at
all holden with him, but have started aside, and have thrown away the seed.

But here he means the societies of the heretics. For in order that not even this
might disturb his disciples, he foretells it also, after having taught them why
he speaks in parables. The former parable, then, means they are not receiving
him.

This, they are receiving corrupters. For indeed this also is a part of the
devil's craft, by the side of the truth always to bring in error, painting
thereon many resemblances, so as easily to cheat the deceivable. Therefore he
calls it not any other seed, but tares, which in appearance are somewhat like
wheat.

Then he mentions also the manner of his device. For while men slept, saith he,
it is no small danger which he hereby suspends over our rulers, to whom
especially is entrusted the keeping of the field, and not the rulers only, but
the subjects too. And he signifies also that the error comes after the truth,
which the actual event testifies.

For so after the prophets were the false prophets, and after the apostles the
false apostles, and after Christ, Antichrist. For unless the devil see what to
imitate, or against whom to plot, he neither attempts nor knows how. Now then
also, having seen that one brought forth a hundred, another sixty, another
thirty, he proceeds after that another way.

That is, not having been able to carry away what had taken root, nor to choke,
nor to scourge it up, he conspires against it by another craft, privily casting
in his own inventions. And what difference is there, one may say, between them
that sleep and them that resemble the wayside? That in the latter case he
immediately caught it away. Yea, he suffered it not even to take root.

But here more of his craft was needed. And these things Christ saith,
instructing us to be always wakeful. For saith he, Though thou quite escape
those harms, yet there is another harm.

For as in those instances the wayside and the rock and the thorns, so here again
sleep occasions are ruined, so that there is need of continual watchfulness.
Wherefore he also said, He that endureth to the end, the same shall be saved.
Something like this took place even at the beginning.

Many of the prelates, I mean, bringing into the church as wicked men, disguised
heresiarchs, gave great facility to delaying that kind of snare. For the devil
needs not even to take any trouble when he hath once planted them among us. And
how is it possible not to sleep, one may say? Indeed, as to natural sleep it is
not possible.

But as to that of our moral faculty it is possible. Wherefore Paul also said,
Watch ye, stand fast in the faith. After this he points out a thing to be
superfluous to, not hurtful only, and that after the land hath been tilled and
there is no need of anything, then this enemy sows again, as the heretics also
do, who for no other cause than vainglory inject their proper venom.

And not by this only, but by what follows likewise he depicts exactly all their
acting. For when the blade was sprung up, saith he, and brought forth fruit,
then appeared the heretics also, which kind of thing these men also do. For at
the beginning they disguised themselves, but when they have gained much
confidence, and someone imparts to them the teaching of the word, then they pour
out their poison.

But wherefore doth he bring in the servants, telling what hath been done, that
he may pronounce it wrong to slay them? And he calls him an enemy, because of
his harm done to men. For although the despite is against us, in its origin it
sprang from his enmity, not to us, but to God. Whence it is manifest that God
loves us more than we love ourselves.

And see from another thing also the malicious craft of the devil. For he did not
sow before this, because he had nothing to destroy. But when all had been
fulfilled, that he might defeat the diligence of the husbandmen, in such enmity
against him did he constantly act.

And mark also the affection of the servants. I mean what haste they are in at
once to root up the tares, even though they do it indiscreetly. Which shows
their anxiety for the crop, and that they are looking to one thing only, not to
the punishment of that enemy, but to the preservation of the seed sown.

For of course this other is not the urgent consideration. Wherefore how they may
for the present extirpate the mischief, this is their object. And not even this
do they seek absolutely, for they trust not themselves with it, but await the
Master's decision, saying, Wilt thou? What then doth the Master? He forbids
them, saying, Lest happily ye root up the wheat with them.

In this he said, to hinder wars from arising, and blood, and slaughter. For it
is not right to put a heretic to death, since an implacable war would be brought
into the world. By these two reasons then he restrains them.

One, that the wheat be not hurt. Another, that punishment will surely overtake
them, if incurably diseased. Wherefore if thou wouldst have them punished, yet
without harm to the wheat, I bid thee wait for the proper season.

But what means, Lest ye root up the wheat with them? Either he means this, if ye
are to take up arms, and to kill the heretics, many of the saints also must
needs be overthrown with them. Or that of the very terrors it is likely that
many may change and become wheat. If therefore ye root them up beforehand, he
injure that which is to become wheat, slaying some in whom there is yet room for
change and improvement.

He doth not therefore forbid our checking heretics, and stopping their mouths,
and taking away their freedom of speech, and breaking up their assemblies in
confederacies, but are killing and slaying them. But mark thou his gentleness,
how he not only gives sentence and forbids, but sets down reasons. What then, if
the terrors should remain until the end? Then I will say to the reapers, gather
ye together first the terrors, and bind them in bundles to burn them.

He again reminds them of John's words, introducing him as judge. And he saith,
So long as they stand by the wheat, we must spare them, for it is possible for
them even to become wheat. But when they have departed, having profited nothing,
then of necessity the inexorable punishment will overtake them.

For I will say to the reapers, saith he, Gather ye together first the terrors.
Why first? That these may not be alarmed, as though the wheat were carried off
with them, and bind them in bundles to burn them. But gather the wheat into my
barn.

Another parable put he forth unto them, saying, The kingdom of heaven is like to
a grain of mustard seed. That is, since he had said, that of the crop three
parts are lost, and but one saved, and in the very part again which is saved so
great damage ensues. Lest they should say, And who, and how many will be the
faithful? This fear again he removes, by the parable of the mustard seed leading
them on to belief, and signifying that in any case the gospel shall be spread
abroad.

Therefore he brought forward the similitude of this herb, which has a very
strong resemblance to the subject in hand, which indeed is the least, he saith,
of all seeds, but when it is grown it is the greatest among herbs, and become of
the tree, so that the birds of the air come and lodge in the branches thereof.
Thus he meant to set forth the most decisive sign of his greatness. Even so then
shall it be with respect to the gospel too, saith he.

Yea, for his disciples were weakest of all, and least of all, but nevertheless,
because of the great power that was in them, it hath been unfolded in every part
of the world. After this he adds the leaven to this similitude, saying, The
kingdom of heaven is like unto leaven, which a woman took, and hid in three
measures of meal, until the whole was leavened. For as this converts the large
quantity of meal into its own quality, even so shall ye convert the whole world.

And see his wisdom, that he brings in things natural, implying that as the one
cannot fail to take place, so neither the other. For say not this to me, What
shall we be able to do, twelve men, throwing ourselves upon so vast a multitude?
Nay, for this very thing most of all makes your might conspicuous, that ye mix
with the multitude, and are not put to flight. Is therefore the leaven then
leavens the lump when it comes close to the meal, and not simply close, but so
as to be actually mixed with it.

For he said not put, simply, but hid. So also ye, when ye cleave to your
enemies, and are made one with them, then shall ye get the better of them. And
as the leaven, though it be buried, yet is not destroyed, but by little and
little transmute all into its own condition, of like sort will the event be here
also, with respect to the gospel.

Fear ye not then, because I said there would be much injurious dealing, for even
so shall ye shine forth, and get the better of all. But by three measures here
he meant many, for he is one to take this number for a multitude. And marvel
not, if discoursing about the kingdom he made mention of a little seed and of
leaven, for he was discoursing with men inexperienced and ignorant, and such as
needed to be led on by those means.

For so simple were they, that even after all this they required a good deal of
explanation. Where now are the children of the Greeks? Let them learn Christ's
power, seeing the verity of his deeds, and on either ground let them adore him,
that he both foretold so great a thing, and fulfilled it. Yea, for it is he that
put the power into the leaven.

With this intent he mingled also with the multitude those who believe on him,
that we might impart unto the rest of our wisdom. Let no one therefore reprove
us for being few, for great is the power of the gospel, and that which hath been
once leavened, becomes leavened again for what remains. And as a spark, when it
hath caught in timber, makes what hath been burnt up already increase the flame,
and so proceeds to the rest, even so the gospel likewise.

But he said not fire, but leaven. Why might this be? Because in that case the
whole effect is not of the fire, but partly of the timber too that is kindled.
But in this the leaven doth the whole work by itself.

Now if twelve men leavened the whole world, imagine how great our baseness, in
that when we being so many are not able to amend them that remain. We who ought
to be enough for ten thousand worlds and to become leaven to them. But they, one
may say, were apostles.

And what then? Were they not partakers with thee? Were they not brought up in
cities? Did they not enjoy the same benefits? Did they not practice trades?
What, were they angels? What, came they down from heaven? But they had signs, it
will be said. It was not the signs that made them admirable. How long shall we
use those miracles as cloaks for our own remissness? Behold the choir of the
saints, that they shone not by those miracles.

Why, many who had actually cast out devils, because they wrought iniquity,
instead of being admired, did even incur punishment. And what can it be, then,
he will say, that showed them great? Their contempt of wealth, their despising
glory, their freedom from worldly things. Since surely had they wanted these
qualities, and been slaves of their passions, though they had raised ten
thousand dead, so far from doing any good, they would even have been accounted
deceivers.

Thus it is their life, so bright on all sides, which also draws down the grace
of the Spirit. What manner of miracle did John work, that he fixed on himself
the attention of so many cities? For so as to the fact that he did no wondrous
works, hear the evangelist saying, John did no miracle. And whence did Elias
become admirable? Was it not from his boldness toward the king, from his zeal
toward God, from his voluntary poverty, from his garment of sheepskin, and his
cave and his mountains? For his miracles he did after all these.

And as to Job, what manner of miracle did he work in sight of the devil, that he
was amazed at him? No miracle, indeed, but a life that shone and displayed an
endurance firmer than any adamant. What manner of miracle did David, yet being
young, that God should say, I have found David the son of Jesse, a man after
mine own heart? And Abraham and Isaac and Jacob, what dead body did they raise?
What leopard did they cleanse? Knowest thou not that the miracles, except we be
sober, do even harm in many cases? Thus many of the Romans were carried away
with pride. Thus was Simon cast out.

Thus he, who at a certain time had a desire to follow Christ, was rejected when
he had been told, The foxes have holes and the birds of the air nest. For each
of these, one aiming at the wealth, another at the glory, which the miracles
bring, fell away and perished. But care of practice and love of virtue, so far
from generating such a desire, doth even take it away when it exists.

And himself, too, when he was making laws for his own disciples, what said he?
Do miracles, that men may see you? By no means. But what? Let your light shine
before men, that they may see your good works, and glorify your Father which is
in heaven. And to Peter again he said not, If thou lovest me, do miracles, but
feed my sheep.

And whereas he everywhere distinguishes him with James and John above all the
rest, for what, I pray thee, did he distinguish them? For their miracles? Nay,
all alike cleansed the lepers, and raised the dead. And to all alike he gave
that authority. Whence then had these the advantage? From the virtue in their
soul.

Seest thou every where practice is required, and the proof by works. For by
their fruits, saith he, he shall know them. And what commends our own life? Is
it indeed a display of miracles, or the perfection of an excellent conversation?
Very evidently it is the second.

But as to the miracles, they both have their origin from hence, and terminate
herein. For both he that shows forth an excellent life, draws to himself this
gift, and he that receives the gift, receives it for this end, that he may amend
other men's lives. Since even Christ for this end wrought those miracles, that
having made himself thereby credible, and drawn men unto him, he might bring
virtue into our life.

Wherefore also he lays more stress of the two on this. For he is not at all
satisfied with the signs only, but he also threatens hell, and promises a
kingdom, and lays down those startling laws, and all things he orders to this
end, that he may make us equal to the angels. And why say I that Christ doth
offer this object? Why even thou, should one give thee thy choice, to raise dead
men by his name, or to die for his name? Which, I pray thee, of the two wouldst
thou rather accept? Is it not quite plain, the latter? And yet the one is a
miracle, the other but a work.

And what, if one offered thee to make grass gold, or to be able to despise all
wealth as grass, wouldst thou not rather accept this latter? And very
reasonably. For mankind would be attracted by this more than any way. For if
they saw the grass changed into gold, they would covet themselves also to
acquire that power, as Simon did, and the love of money would be increased in
them.

But if they saw us all contemning and neglecting gold as though it were grass,
they would long ago have been delivered from this disease. Seest thou that our
practice has more power to do good? By practice I mean, not thy fasting, nor yet
thy strewing sackcloth and ashes under thee. But if thou despise wealth as it
ought to be despised, if thou be kindly affectioned, if thou give thy bread to
the hungry, if thou control anger, if thou cast out vainglory, if thou put away
envy.

So he himself used to teach, For learn of me, saith he, for I am meek and lowly
in heart. He did not say, For I fasted, although surely he might have spoken of
the forty days, yet he saith not this, But I am meek and lowly in heart. And
again when sending them out, he said not, Fast, but eat of all that is set
before you.

With regard to wealth, however, he required of them great strictness, saying,
Provide not gold or silver or brass in your purses. And all this I say, not to
depreciate fasting, God forbid, but rather highly to commend it. But I grieve
when other duties being neglected, he think it enough for salvation, having but
the last place in the choir of virtue.

For the greatest thing is charity and moderation and almsgiving, which hits a
higher mark even than virginity. Wherefore if thou desire to become equal to the
apostles, there is nothing to hinder thee. For to have arrived at this virtue
only suffices for thy not at all falling short of them.

Let no one, therefore, wait for miracles. For though the evil spirit is grieved
when he is driven out of a body, yet much more so when he sees a soul delivered
from sin. For indeed this is his great power.

This power caused Christ to die, that he might put an end to it. Yet for this
brought in death, by reason of this all things have been turned upside down. If
then thou remove this, thou hast cut out the nerves of the devil, thou hast
bruised his head, thou hast put an end to all his might, thou hast scattered his
host, thou hast exhibited a sign greater than all signs.

The saying is not mine, but the blessed Paul's. For when he had said, Covet
earnestly the best gifts, and yet show I unto you a more excellent way, he did
not speak next of a sign, but of charity, the root of all our good things. If
then we practice this, and all the self-denial that flows from it, we shall have
no need of signs.

Even as on the other hand, if we do not practice it, we shall gain nothing by
the signs. Bearing in mind then all this, let us imitate those things whereby
the apostles became great. And whereby did they become great? Hear Peter saying,
Behold, we have forsaken all, and followed thee.

What shall we have therefore? Hear also Christ saying to them, Ye shall sit upon
twelve thrones, and every one that hath forsaken houses, or brethren, or father,
or mother, shall receive an hundredfold in this world, and shall inherit
everlasting life. From all worldly things therefore let us withdraw ourselves,
and dedicate ourselves to Christ, that we may both be made equal to the apostles
according to his declaration, and may enjoy eternal life. Unto which may we all
attain, by the grace and love towards men of our Lord Jesus Christ, to whom be
glory and might for ever and ever.

Amen.


========================================================================
  CHAPTER 51: 47 MT 13:34-52
========================================================================

HOMILY XLVII. MATTHEW XIII. XXXIV-XXXII All these things spake Jesus unto the
multitudes in parables, and without a parable spake he not unto them, that it
might be fulfilled which was spoken by the prophets, saying, I will open my
mouth in parables, I will utter things that have been kept secret from the
foundation of the world.

But Mark saith, as they were able to hear it, he spake the word unto them in
parables. Then pointing out that he is not making a new thing, he brings in the
prophet also, proclaiming beforehand this his manner of teaching, and to teach
us the purpose of Christ, how he discoursed in this manner, not that they might
be ignorant, but that he might lead them to inquiry, he added, and without a
parable spake he nothing unto them. Yet surely he did say many things without a
parable, but then nothing.

For all this no man asked him questions, whereas the prophets, we know, they
were often questioning, as Ezekiel, for instance, as many others, but these did
no such thing. Yet surely his sayings were enough to cast them into perplexity,
and to stir them up to the inquiry, for indeed a very sore punishment was
threatened by those parables. However, not even so were they moved.

Wherefore also he left them, and went away. For, then saith he, Jesus sent the
multitudes away, and went into his house. And not one of the scribes follows
him, whence it is clear that for no other purpose did they follow him, than to
take hold of him.

But when they mark not his sayings, thenceforth he let them be. And his
disciples come unto him, asking him concerning the parable of the tares,
although at times wishing to learn, and afraid to ask. Whence then arose their
confidence in this instance? They had been told, To you it is given to know the
mysteries of the kingdom of heaven.

And they were emboldened. Wherefore also they ask him private, not as grudging
the multitude, but observing their master's law. For, to these saith he, it is
not given.

And why may it be, that they let pass the parable of the leaven, and of the
mustard seed, and inquire concerning this? They let those pass as being plainer,
but about this as having an affinity to that before spoken. And to setting forth
something more than it, they are desirous to learn, since he would not have
spoken the same to them a second time. For indeed they saw how severe was the
threatening therein uttered.

Wherefore neither doth he blame them, but rather completes his previous
statements. And, as I am always saying, the parables must not be explained
throughout, word for word, since many absurdities will follow. This even he
himself is teaching us here, and thus interpreting this parable.

Thus he saith not at all who the servants are that came to him, but, implying
that he brought them in, for the sake of some order, and to make up the picture,
he omits that part, and interprets those that are most urgent and essential, and
for the sake of which the parable was spoken, signifying himself to be judge and
lord of all. And he answered, So it is said, and said unto them, He that soweth
the good seed is the son of man, the field is the world, the good seed, these
are the children of the kingdom, but the tares are the children of the wicked
one, the enemy that soweth them is the devil, and the harvest is the end of the
world, and the reapers are angels. As, therefore, the tares are gathered and
burned in the fire, so shall it be in the end of this world.

The son of man shall send his angels, and they shall gather out of his kingdom
all things that offend, and them which do iniquity, and shall cast them into the
furnace of fire, there shall be weeping and gnashing of teeth. Then shall the
righteous shine forth as the sun in the kingdom of their father. For whereas he
himself is the sower, in that of his own field, and out of his own kingdom he
gathers, it is quite clear that the present world also is his.

But mark his unspeakable love to man, and his leaning to bounty, and his
disinclination to punishment, in that when he sows, he sows in his own person,
but when he punishes, it is by others, that is, by the angels. Then shall the
righteous shine forth as the sun in the kingdom of their father. Not because it
will be just so much only, but because this star is surpassed in brightness by
none that we know.

He uses the comparisons that are known to us. And yet surely elsewhere he saith,
The harvest is already come, is when he saith of the Samaritans, Lift up your
eyes, and look on the fields, for they are white already to harvest. And again,
The harvest truly is plenteous, but the labourers are few.

How then saith he there, that the harvest is already come, while here he said,
It is yet to be, according to another signification. And how having elsewhere
said, One soweth, and another reapeth, doth he here say, It is himself that
soweth. Because there again he was speaking, to distinguish the apostles not
from himself, but from the prophets, and that in the case of the Jews and
Samaritans.

Since certainly it was he who sowed through the prophets also. And at times he
calls this self-same thing both harvest and sowing, naming it with relation now
to one thing, now to another. Thus when he is speaking of the conviction and
obedience of his converts, he calls the thing a harvest, as though he had
accomplished all.

But when he is seeking after the fruit of their hearing, he calls it seed, and
the end harvest. And how saith he elsewhere, that the righteous are caught up
first. Because they are indeed caught up first, but Christ being come, those
others are given over to punishment, and then the former depart into the kingdom
of heaven.

For because they must be in heaven, but he himself is to come and judge all men
here. Having passed sentence upon these, like some king he rises with his
friends, leading them to that blessed portion. Seest thou that the punishment is
twofold, first to be burnt up, and then to fall from that glory.

But wherefore doth he still go on, when the others have withdrawn, to speak to
these also in parables? They had become wiser by his sayings, so as even to
understand. At any rate, to them he saith afterwards, Have ye understood all
these things? They say unto him, Yea, Lord. So completely, together with its
other objects, did the parable affect this too, that it made them more clear
sighted.

What then saith he again? The kingdom of heaven is like unto treasure hid in a
field, the which when a man hath found, he hideth, and for joy thereof selleth
all that he hath, and buys that field. Again, the kingdom of heaven is like unto
a merchant man seeking goodly pearls, who, when he hath found one pearl of great
price, went and sold all that he had, and bought it. Much as in the other place,
the mustard seed and the leaven have but some little difference from each other,
so here also these two parables, that of the treasure and that of the pearl.

This being of course signified by both, that we ought to value the gospel above
all things. And the former indeed, of the leaven and of the mustard seed, was
spoken with a view to the power of the gospel, and to its surely prevailing over
the world. But these declare its value and great price.

For as it extends itself like mustard seed, and prevails like leaven, so it is
precious like a pearl, and affords full abundance like a treasure. We are then
to learn not this only, that we ought to strip ourselves of everything else, and
cling to the gospel, but also that we are to do so with joy. And when a man is
dispossessing himself of his goods, he is to know that the transaction is gain,
and not loss.

Seest thou how both the gospel is hid in the world, and the good things in the
gospel? Except thou sell all, thou buyest not. Except thou have such a soul,
anxious and inquiring, thou findest not. Two things, therefore, are requisite,
abstinence from worldly matters, and watchfulness.

For he saith, One seeking goodly pearls, who when he had found one of great
price, sold all, and bought it. For the truth is one, and not in many divisions.
And much as he that hath the pearl knows indeed himself that he is rich, but
others know not many times that he is holding it in his hand, for there is no
corporeal bulk.

Just so also with the gospel. They that have hold of it, know that they are
rich. But the unbelievers, not knowing of this treasure, are in ignorance also
of our wealth.

After this, that we may not be confident in the gospel merely preached, nor
think that faith only suffices us for salvation, he utters also another, an
awful parable, which then is this, that of the net. For the kingdom of heaven is
like unto a net, that was cast into the sea, and gathered of every kind, which
when it was full they drew to shore, and set down, and gathered the good into
vessels, but cast the bad away. And wherein doth this differ from the parable of
the tares? For thereto the one are saved, the other perish.

But there, for choosing of wicked doctrines, and those before this again, for
not giving heed to his sayings, but these for wickedness of life, who are the
most wretched of all, having attained to his knowledge, and being caught, but
not even so capable of being saved. Yet surely he saith elsewhere, that the
shepherd himself separates them, but here he saith the angels do this. And so
with respect to the tares.

How then is it? At one time he discourses to them in a way more suited to their
dullness, at another time in a higher strain. And this parable he interprets
without so much as being asked, but of his own motion he explained it by one
part of it, and increased their awe. For lest, on being told, they cast the bad
away, thou shouldst suppose that ruin to be without danger.

By his interpretation he signified the punishment, saying, They will cast them
into the furnace. And he declared the gnashing of teeth, and the anguish that is
unspeakable. Seest thou how many are the ways of destruction? By the rock, by
the thorns, by the wayside, by the tares, by the net.

Not without reason therefore did he say, Broad is the way that leadeth to
destruction, and many there be which go away by it. Having then uttered all
this, and concluded his discourse in a tone to cause fear, and signified that
these are the majority of cases. For he dwelt more on them.

He saith, Have ye understood all these things? They say unto him, Yea, Lord.
Then because they understood, he again praises them, saying, Therefore every
scribe, which is instructed in the kingdom of heaven, is like unto a man that is
a householder, which bringeth forth out of his treasure things new and old.
Wherefore elsewhere also he saith, I will send you wise men and scribes.

Seest thou how so far from excluding the Old Testament, he even commends it, and
speaks publicly in favor of it, calling it a treasure. So that as many as are
ignorant of the divine scriptures cannot be householders. Such as neither have
of themselves, nor receive of others, but neglect their own case, perishing with
famine.

And not these only, but the heretics too, are excluded from this blessing. For
they bring not forth things new and old. For they have not the old things,
wherefore neither have they the new.

Even as they who have not the new, neither have they the old, but are deprived
of both. For these are bound up and interwoven one with another. Let us then
hear, as many of us as neglect the reading of the scriptures, to what harm we
are subjecting ourselves, to what poverty.

For when are we to apply ourselves to the real practice of virtue, who do not so
much as know the very laws according to which our practice should be guided. But
while the rich, those who are mad about wealth, are constantly shaking out their
garments, that they may not become moth-eaten. Dost thou, seeing forgetfulness
worse than any moth wasting thy soul, neglect conversing with books? Dost thou
not thrust away from thee the pest, adorn thy soul, look continually upon the
image of virtue, and acquaint thyself with her members and her head? For she too
hath a head and members more seemly than any graceful and beautiful body.

What then, saith one, is the head of virtue? Humility. Wherefore Christ also
begins with it, saying, Blessed are the poor. This head hath not locks and
ringlets, but beauty, such as to gain God's favour.

For unto whom shall I look, saith he, but unto him that is meek and humble, and
trembleth at my words. And mine eyes are upon the meek of the earth. And the
Lord is nigh unto them that are of a contrite heart.

This head, instead of locks and flowing hair, bears sacrifices acceptable to
God. It is a golden altar, and a spiritual place of sacrifice. For a contrite
spirit is a sacrifice to God.

This is the mother of wisdom. If a man have this, he will have the rest also.
Hast thou seen a head such as thou hast never seen? Wilt thou see the face too,
or rather mark it? Mark then for the present its colour, how ruddy and blooming,
and very engaging, and observe what are its ingredients.

Well, and what are they? Shamefacedness and blushing. Wherefore also, some one
saith, before a shamefaced man shall go favour. This sheds much beauty over the
other members also.

Though thou mix ten thousand colours, thou wilt not produce such a bloom. And if
thou wilt see the eyes also, behold them exactly delineated with decency and
temperance. Wherefore they become also so beautiful and sharp-sighted, as to
behold even the Lord himself.

For blessed saith he, or the pure in heart, for they shall see God. And her
mouth is wisdom and understanding, and the knowledge of spiritual hymns. And her
heart acquaintance with Scripture, and maintenance of sound doctrines, and
benevolence and kindness.

And as without this last there is no living, so without that other is never any
salvation. Yea, for from that all her excellencies have birth. She hath also for
feet and hands the manifestations of her good works.

She hath a soul too, godliness. She hath likewise a bosom of gold, and firmer
than adamant, even fortitude. And all may be taken captive more easily than that
bosom may be riven asunder.

And the spirit that is in the brain and heart is charity. Wilt thou that in her
actual deeds also I show thee her image? Consider, I pray thee, this very
evangelist. Although we have not his whole life in writing, nevertheless even
from a few facts one may see his image shine forth.

First, as to his having been lowly and contrite, hear him, after his gospel,
calling himself republican. For his being also merciful, see him stripping
himself of all and following Jesus. And as to his piety, it is evident from his
doctrines.

And his wisdom again it is easy to see from the gospel which he composed. And
his charity, for he cared for the whole world. The manifestation of his good
works, from the throne on which he is to sit.

And his courage too, by his departing with joy from the presence of the council.
Let us imitate then this virtue, and most of all his humility and almsgiving,
without which one cannot be saved. And this is shown by the five virgins, and
together with them by the Pharisee.

For without virginity indeed it is possible to see the kingdom, but without
almsgiving it cannot be. For this is among the things that are essential, and
hold all together. Not unnaturally then have we called it the heart of virtue.

But this heart, unless it supply breath to all, is soon extinguished. In the
same way then is the fountain also, if it can find its streams to itself, grows
putrid. So it is with the rich also, when they keep their possessions to
themselves.

Wherefore even in our common conversation we say, great is the consumption of
wealth with such a man. Instead of saying, great is the abundance, great the
treasure. For in truth there is a consumption, not of the possessors only, but
of the richest themselves.

Since both garments laid by spoil, and gold is cankered, and corn is eaten up,
and the soul too of their owner is more than they all cankered and corrupted by
the cares of them. And if thou be willing to produce in the midst a miser's
soul, like a garment eaten by innumerable worms, and not having any sound part,
even so would thou find it, perforated on all sides by cares, rotted, cankered
by sins. But not such the poor man's soul, the soul of him, I mean, that is
voluntarily poor.

But it is resplendent as gold, it shines like a pearl, and it blooms like a
rose. For no moth is there, no thief is there, no worldly care, but as angels
converse, so do they. Wouldst thou see the beauty of this soul? Wouldst thou
acquaint thyself with the riches of poverty? He commands not men, but he
commands evil spirits.

He stands not at a king's side, but he hath taken his stand near to God. He is
the comrade not of men, but of angels. He hath not chest, two or three or
twenty, but such an abundance as to account the whole world as nothing.

He hath not a treasure, but heaven. He needs not slaves, or rather hath his
passions for slaves, hath for slaves the motives that rule over kings. For that
which commands him who wears the purple, that motive shrinks before him.

And royalty, and gold, and all such things he laughs at, as at children's toys,
and like hoops, and dice, and heads, and balls. So doth he count all these to be
contemptible. For he hath an adorning which they who play with these things
cannot even see.

What then can be superior to this poor man? He hath at least heaven for his
pavement. But if the pavement be like this, imagine the roof. But hath he not
horses and chariots? Why, what need hath he of these, who is to be born upon the
clouds, and to be with Christ? Having these things then impressed on our minds,
let us, both men and women, seek after that wealth, and the plenty that cannot
be rifled, that we may attain also unto the kingdom of heaven, by the grace and
love towards men of our Lord Jesus Christ, to whom be glory and might for ever
and ever.

Amen. End of Homily 47


========================================================================
  CHAPTER 52: 48 MT 13:53-14:12
========================================================================

HOMILY XLVIII. MATTHEW THIRTEEN FIFTY-THREE THROUGH FOURTEEN TWELVE And it came
to pass, that when Jesus had finished these parables he departed thence.
Wherefore said he these? Because he was to speak others besides.

And wherefore again doth he depart? Desiring to sow the word everywhere. And
when he was come into his own country he taught them in their synagogue. And
what doth he now call his country? As it seems to me, Nazareth.

For he did not many mighty works there, it is said, but in Capernaum he did
miracles. Wherefore he said also, And thou, Capernaum, which art exalted unto
heaven, shalt be brought down to hell. For if the mighty works which have been
done in thee had been done in Sodom, it would have remained until this day.

But having come there, while he slackens somewhat in his miracles, so as not to
inflame them unto more envy, nor to condemn them more grievously by the
aggravation of their unbelief, he yet puts forth a doctrine having no less of
wonder in it than the miracles. For these utterly senseless men, when they ought
to have marveled, and to have been amazed at the power of his words, they on the
contrary hold him cheap, because of him who seemed to be his father. Yet we know
they had many examples of these things in the former times, and from fathers of
no note had seen illustrious children.

For so David was the son of a certain mean husbandman, Jesse, and Amos the child
of a goat-herd, and himself a goat-herd. And Moses too, the lawgiver, had a
father very inferior to himself. When they therefore, for this especially, ought
to adore and be amazed, that being of such parents he spake such things, it
being quite manifest, that so it was not of man's care, but of God's grace, yet
they, with things they should admire him for, for those they despise him.

He is moreover continually frequenting the synagogues, lest if he were always
abiding in the wilderness, they should the more accuse him as making a schism,
and fighting against their polity. Being amazed therefore, and in perplexity
they said, Whence hath this man this wisdom and these powers, either calling the
miracles powers, or even the wisdom itself? Is not this the carpenter's son, the
greater than the marvel, and the more abundant the ground of a maze? Is not his
mother called Mary, and his brethren James and Joses, and Simon and Judas, and
his sisters, are they not all with us? Whence hath this man these things, and
they were offended in him? Seest thou that Nazareth was where he was
discoursing? Are not his brethren, it is said, such a one and such a one? And
what of this? Why, by this especially you ought to have been led on to faith.
But envy, you see, is a poor-based thing, and often falls foul of itself.

For what things were strange and marvellous, and enough to have gained them
over, these offended them. What then saith Christ unto them? A prophet, saith
he, is not without honour, save in his own country, and in his own house. And he
did not, it is said, many mighty works, because of their unbelief.

But Luke saith, And he did not there many miracles. And yet it was to be
expected he should have done them. For if the feeling of wonder towards him was
gaining ground, for indeed even there he was marvelled at, wherefore did he not
do them? Because he looked not to the display of himself, but to their prophet.

Therefore when this succeeded not, he overlooked what concerned himself, in
order not to aggravate their punishment. And yet see after how long a time he
came to them, and after how great a display of miracles. But not even so did
they endure it, but were inflamed again with envy.

Wherefore then did he yet do a few miracles? That they might not say, Physician,
heal thyself. That they might not say, He is a foe and an enemy to us, and
overlooks his own. That they may not say, If miracles had been wrought, we also
should have believed.

Therefore he both wrought them, and stayed. The one, that he might fulfil his
own part. The other, that he might not condemn them the more.

And consider thou the power of his words, herein at least, that possessed as
they were by envy, they did yet admire. And as with regard to his works, they do
not find fault with what is done, but feign causes which have no existence,
saying, In Beelzebub he casteth out the devils. Even so here too, they find no
fault with the teaching, but take refuge in the meanness of his race.

But mark thou, I pray thee, the Master's gentleness, how he reviles them not,
but with great mildness saith, A prophet is not without honour, save in his own
country. And neither here did he stop, but added, And in his own house. To me it
appears, that with covert reference to his very own brethren, he made this
addition.

But in Luke he puts examples also of this, saying, That neither did Elias come
unto his own, but to the stranger widow. Neither by Eliseb's was any other leper
healed, but the stranger Naaman. And Israelites neither received benefit, nor
conferred benefit, but the foreigners.

And these things he saith, signifying in every instance their evil disposition,
and that in his case nothing new was taking place. At that time Herod the
Tetrarch heard of the fame of Jesus. For Herod the king, this man's father, he
that slew the children, was dead.

But not without a purpose doth the evangelist signify the time, but to make thee
observe also the haughtiness of the tyrant, and his thoughtlessness, and that
not at the beginning did he inform himself about Christ, but after a very long
time. For such are they that are in places of power, and are encompassed with
much pomp. They learn these things late, because they do not make much account
of them.

But mark thou, I pray thee, how great a thing virtue is, that he was afraid of
him even when dead, and out of his fear he speaks wisely even concerning a
resurrection. For he said, it is mentioned, unto his servants, This is John,
whom I slew, he is risen from the dead, and therefore the mighty powers do work
in him. Seest thou the intensity of his fear? For neither then did he dare to
publish it abroad, but he still speaks but to his own servants.

But yet even this opinion savoured of the soldier, and was absurd. For many
besides had risen from the dead, and no one had wrought anything of the kind.
And his words seemed to me to be the language both of vanity and of fear.

For such is the nature of unreasonable souls, they admit often a mixture of
opposite passions. But Luke affirms that the multitude said, This is Elias, or
Jeremias, or one of the old prophets. But he, as uttering forsooth something
wiser than the rest, made this assertion.

But it is probable that before this, in answer to them that said he was John,
for many had said this too, he had denied it, and said, I slew him, priding
himself and glorying in it. For this both Mark and Luke report that he said,
John I beheaded. But when the rumour prevailed, then he too saith the same as
the people.

Then the evangelist relates to us also the history, and what might his reason be
for not introducing it as a subject by itself? Because all their labour entirely
was to tell what related to Christ, and they made themselves no secondary work
besides this, except it were again to contribute to the same end. Therefore
neither now would they have mentioned the history were it not on Christ's
account, and because Herod said, John is risen again. But Mark saith, that Herod
exceedingly honoured the man, and this when reproved, so great a thing as
virtue.

Then his narrative proceeds thus. For Herod had laid hold on John, and bound
him, and put him in prison for Herodias' sake, his brother Philip's wife. For
John said unto him, It is not lawful for thee to have her.

And when he would have put him to death, he feared the people, because they
counted him as a prophet. And wherefore doth he not address his discourse at all
to her, but to the man? Because it depended more on him. But see how inoffensive
he makes his accusation, as relating a history rather than bringing a charge.

But when Herod's birthday was kept, saith he, the daughter of Herodias danced
before them, and pleased Herod. O diabolical rebel! O satanic spectacle! O
lawless dancing! And more lawless reward for the dancing! For a murder more
impious than all murders was perpetrated, and he that was worthy to be crowned
and publicly honoured was slain in the midst, and the trophy of the devils was
set on the table. And the means too of the victory were worthy of the deeds
done.

For the daughter of Herodias, it is said, danced in the midst, and pleased
Herod, whereupon he swore with an oath to give her whatsoever she would ask. And
she being before instructed of her mother, said, Give me here John Baptist's
head in a charger. Her reproach is twofold.

First, that she danced, then that she pleased him, and so pleased him as to
obtain even murder for her reward. Seest thou how savage he was, how senseless,
how foolish, in putting himself under the obligation of an oath, while to her he
gives full power over her request. But when he saw the evil actually ensuing, he
was sorry, it is said, and yet in the first instance he had put him in bonds.

Wherefore then is he sorry? Such is the nature of virtue, even amongst the
wicked admiration and praises are its due. But alas for her madness! When she,
too, ought to admire, yea, to bow down to him, for trying to redress her wrong,
she on the contrary even helps to arrange the plot, and lays a snare, and asks a
diabolical favor. But he was afraid for the oath's sake, it is said, and them
that sat it meet with him.

And how didst thou not fear that which is more grievous? Surely if thou wast
afraid to have witnesses of thy perjury, much more oughtest thou to fear having
so many witnesses of a murder so lawless. But as I think many are ignorant of
the grievance itself, whence the murder had its origin, I must declare this too,
that ye may learn the wisdom of the lawgiver. What then was the ancient law,
which Herod indeed trampled on, but John vindicated? The wife of him that died
childless was to be given to his brother.

For since death was an incurable ill, and all was contrived for life's sake, he
makes a law that the living brother should marry her, and should call the child
that is born by the name of the dead, so that his house should not utterly
perish. For if the dead were not so much as to leave children, which is the
greatest mitigation of death, the sorrow would be without remedy. Therefore, you
see, the lawgiver devised this refreshment for those who were by nature deprived
of children, and commanded the issue to be reckoned as belonging to the other.

But when there was a child, this marriage was no longer permitted. And
wherefore, one may say, for if it was lawful for another, much more for the
brother. By no means.

For he will have men's consanguinity extended, and the sources multiplied of our
interest in each other. Why then, in the case also of death without offspring,
did not another marry her? Because it would not so be accounted the child of the
departed. But now his brother begetting it, the fiction became probable.

And besides, any other man had no constraining call to build up the house of the
dead. But this had incurred the claim by relationship. Forasmuch then as Herod
had married his brother's wife, when she had a child, therefore John blames him,
and blames him with moderation, showing together with his boldness his
consideration also.

But mark thou, I pray thee, how the whole theatre was devilish. For first, it
was made up of drunkenness and luxury, whence nothing healthful could come.
Secondly, the spectators in it were depraved, and he that gave the banquet the
worst transgressor of all.

Thirdly, there was the irrational pleasure. Fourthly, the damsel, because of
whom the marriage was illegal, who ought even to have hid herself, as though her
mother were dishonoured by her, comes making a show, and throwing into the shade
all harlots, virgin as she was. And the time again contributes no little to the
reproof of this enormity.

For when he ought to be thanking God, that on that day he had brought him to
light, then he ventures upon those lawless acts. When one in chains ought to
have been freed by him, then he adds lauder to bonds. Hearken, ye virgins, or
rather, ye wives also, as much as consent to such unseemliness at other persons'
weddings, leaping and bounding, and disgracing our common nature.

Hearken, ye men, too, as many as follow after those banquets, full of expense
and drunkenness, and fear ye the gulf of the evil one. For indeed so mightily
did he seize upon that wretched person just then, that he swear even to give the
half of his kingdom, this being Mark's statement, he swear unto her, Whatsoever
thou shalt ask of me, I will give it thee, unto the half of my kingdom. Such was
the value he set upon his royal power.

So was he once for all made captive by his passion, as to give up his kingdom
for a dance, vilifying, reviling, insulting. But not so the saints. They, on the
contrary, mourn for such as sin, rather than curse them.

This then let us also do, and let us weep for Herodias, and for them that
imitate her. For many such rebels now also take place, and though John be not
slain, yet the members of Christ are, and in a far more grievous way. For it is
not a head in a charger that the dancers of our time ask, but the souls of them
that sit at the feast.

For in making them slaves, and leading them to unlawful loves, and besetting
them with harlots, they do not take off the head, but slay the soul, making them
adulterers, and effeminate, and whoremongers. For thou wilt not surely tell me
that when full of wine and drunken, and looking at a woman who is dancing and
uttering base words, thou dost not feel anything towards her, neither art thou
hurried on to profligacy, overcome by thy lust. Nay, that awful thing befalls
thee, that thou makest the members of Christ members of an harlot.

For though the daughter of Herodias be not present, yet the devil, who then
danced in her person, in theirs also holds his choirs now, and departs with the
souls of those guests taken captive. But if ye are able to keep clear of
drunkenness, yet are ye partakers of another most grievous sin, such revels
being also full of much rapin. For look not, I pray thee, on the meat that are
set before them, nor on the cakes, but consider whence they are gathered, and
thou wilt see that it is of vexation, and covetousness, and violence, and rapin.

Nay, ours are not from such sources, one may say. God forbid they should be, for
neither do I desire it. Nevertheless, although they be clear of these, not even
so are our costly feast freed from blame.

Here at all events, how even apart from these things the prophet finds fault
with them, thus speaking. Woe to them that drink wine racked off, and anoint
themselves with the chief ointments. Seest thou how he censures luxury too, for
it is not covetousness which he here lays to their charge, but prodigality only.

And thou eatest to excess, Christ not even for need. Thou varyest cakes, he not
so much as dry bread. Thou drinkest Asian wine, but on him thou hast not
bestowed so much as a cup of cold water in his thirst.

Thou art on a soft and embroidered bed, but he is perishing with the cold.
Wherefore, though the banquets be clear from covetousness, yet even so are they
accursed, because while for thy part thou dost all in excess, to him thou givest
not even his need, in that living in luxury upon things that belong to him. Why,
if thou wert guardian to a child, and having taken possession of his goods, were
to neglect him in extremities, thou wouldst have ten thousand accusers, and
wouldst suffer the punishment appointed by the laws.

And now, having taken possession of the goods of Christ, and thus consuming them
for no purpose, dost thou not think thou wilt have to give account? And these
things I say not of those who introduce harlots to their tables, for to them I
have nothing to say, even as neither have I to the dogs, nor of those who cheat
some and pamper others, for neither with them have I anything to do, even as I
have not with the swine and with the wolves, but of those who enjoy indeed their
own property, but do not impart thereof to others, of those who spend their
patrimony at random, for neither are these clear from reprehension, for how,
tell me, wilt thou escape reproving and blame, while thy parasite is pampered,
and the dog that stands by thee, but Christ's worth appears to thee even not
equal to theirs, when the one receives so much for laughter's sake, but the
other for the kingdom of heaven not so much as the smallest fraction thereof?
And while the parasite, on saying something witty, goes away filled, this man,
who hath taught us, what if we had not learnt we should have been no better than
the dogs, is he accounted unworthy of even the same treatment with such an one?
Dost thou shudder at being told it? Shudder then at the realities. Cast out the
parasites, and make Christ to sit down to meet with thee. If he partake of thy
salt and of thy table, he will be mild in judging thee.

He knows how to respect a man's table. Yea, if robbers know this, much more the
Lord. Think, for instance, of that harlot, how at a table he justified her, and
it brayed Simon, saying, Thou gavest me no kiss.

I say, if he feed thee, not doing these things, much more will he reward thee
doing them. Look not at the poor man that he comes to thee filthy and squalid,
but consider that Christ by him is setting foot in thine house, and cease from
thy fierceness and thy relentless words, with which thou art even espursing such
as come to thee, calling them impostors, idle, and other names more grievous
than these. And think, when thou art talking so of the parasites, what kind of
works do they accomplish? In what respect do they profit thine house? Do they
really make thy dinner pleasant to thee, pleasant by their being beaten and
saying foul words? Nay, what can be more unpleasing than this, when thou smitest
him that is made after God's likeness? And from thine insolence to him gatherest
enjoyment for thyself, making thine house a theatre, and filling thy banquet
with stage-players, thou who art well-born and free, imitating the actors with
their heads shaven.

For among them too is laughter and rude blows. These things, then, dost thou
call pleasure, I pray thee, which are deserving of many tears, of much mourning
and lamentation? And when it were fit to urge them to a good life, to give
timely advice, dost thou lead them on to perjuries and disorderly language, and
call the thing a delight? In that which procures hell dost thou account a
subject of pleasure? Yea, and when they are at a loss for witty sayings, they
pay the whole reckoning with oaths and false swearing. Are these things, then,
worthy of laughter, and not of lamentations and tears? Nay, who would say so,
that hath understanding? In this I say, not forbidding them to be fed, but not
for such a purpose.

Nay, let their maintenance have the motive of kindness, not of cruelty. Let it
be compassion, not insolence. Because he is a poor man, feed him.

Because Christ is fed, feed him. Not for introducing satanical sayings and
disgracing his own life. Look not at him outwardly laughing, but examine his
conscience, and then thou wilt see him uttering ten thousand imprecations
against himself, and groaning and wailing.

And if he do not show it, this also is due to thee. Let the companions of thy
meals, then, be men that are poor and free, not perjured persons, nor
stage-players. And if thou must needs ask of them a requital for their food,
enjoin them, should they see anything done that is amiss, to rebuke, to
admonish, to help thee in thy care over thine household, in the government of
thy servants.

Hast thou children? Let these be joint fathers to them. Let them divide thy
charge with thee. Let them yield thee such profits as God loveth.

Engage them in a spiritual traffic. And if thou see one needing protection, bid
them succor, command them to minister. By these do thou track the strangers out,
by these clothe the naked, by these send to the prison.

Put an end to the distresses of others. Let them give thee for their food this
requital, which profits both thee and them, and carries with it no condemnation.
Hereby friendship also is more closely riveted.

For now, though they seem to be loved, yet for all that they are ashamed, as
living without object in thy house. But if they accomplish these purposes, both
they will be more pleasantly situated, and thou wilt have more satisfaction in
maintaining them, as not spending thy money without fruit. And they again will
dwell with thee in boldness and due freedom.

In thy house, instead of a theater, will become to thee a church, and the devil
will be put to flight, and Christ will enter, and the choir of the angels. For
where Christ is, there are the angels too. And where Christ and the angels are,
there is heaven.

There is a light more cheerful than this of the sun. And if thou wouldst reap
yet another consolation through their means, command them, when thou art at
leisure, to take their books, and read the divine law. They will have more
pleasure in so ministering to you, than in the other way.

For these things add respect both to thee and to them. But those bring disgrace
upon all together, upon thee as an insolent person and a drunkard, upon them as
wretched and gluttonous. For if thou feed in order to insult them, it is worse
than if thou hadst put them to death.

But if for their good and profit, it is more useful again than if thou hadst
brought them back from their way to execution. And now indeed thou dost disgrace
them more than thy servants, and thy servants enjoy more liberty of speech and
freedom of conscience than they do. But then thou wilt make them equal to the
angels.

Set free therefore both them and thine own self, and take away the name of
parasite, and call them companions of thy meals. Cast away the appellation of
flutterers, and bestow on them that of friends. With this intent indeed did God
make our friendships, not for evil to the beloved and loving, but for their good
and profit.

But these friendships are more grievous than any enmity. For by our enemies, if
we will, we are even profited. But by these we must needs be harmed, no question
of it.

Keep not then friends to teach thee harm. Keep not friends who are enamored
rather of thy table than of thy friendship. For all such persons, if thou
retrench thy good living, retrench their friendship too.

But they that associate with thee for virtue's sake remain continually, enduring
every change. And besides, the race of the parasites doth often take revenge
upon thee, and bring upon thee an ill fame. Hence at least I know many
respectable persons to have got bad characters, and some have been evil reported
of for sorceries, some for adulteries and corrupting of youths.

For whereas they have no work to do, but spend their own life unprofitably,
their ministry is suspected by the multitude as being the same with that of
corrupt youths. Therefore, delivering ourselves both from evil report, and above
all from the hell that is to come, and doing the things that are well pleasing
to God, let us put an end to this devilish custom, that both eating and drinking
we may do all things to the glory of God, and enjoy the glory that cometh from
Him, unto which may we all attain by the grace and love towards man of our Lord
Jesus Christ, to whom be glory and might now and ever and world without end.
Amen.


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  CHAPTER 53: 49 MT 14:13-22
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HOMILY XXIV. MATTHEW XIV. XIII-XXII.

When Jesus heard of it, he departed thence by ship into a desert place apart.
And when the multitudes had heard thereof, they followed him on foot out of all
the cities. See him on every occasion departing.

For not by his appearance only, but by his actions he would have this confirmed,
because he knew the devil's craft, and that he would leave nothing undone to
destroy this doctrine. He then for this end retires. But the multitudes, not
even so, withdraw themselves from him, but they follow, riveted to him.

And not even John's tragical end alarmed them. So great a thing is earnest
desire, so great a thing is love. In such wise doth it overcome and dispel all
dangers.

Therefore they straightway also received their reward. For Jesus, it is said,
went forth, and saw a great multitude, and was moved with compassion toward
them, and he healed their sick. For great as their assiduity was, yet
nevertheless his doings exceeded what any diligence could earn.

Wherefore he sets forth also his motive for so healing them, his mercy, intense
mercy, and he healeth all. And he requires not faith here, for both by coming to
him, and by leaving their cities, and by diligently seeking him, and by abiding
with him even when hunger was pressing, they display their own faith. But he is
about to feed them also.

And he doth not this of himself, but waits to be entreated. On every occasion,
as I have said, maintaining this rule, not to spring onward to his miracles,
preventing them, but upon some call. And why did none of the multitude come near
and speak for them? They reverenced him exceedingly, and felt not even their
hunger through their longing to stay with him.

Neither indeed do his disciples, when they were come to him, say, Feed them, for
as yet they were rather in an imperfect state. But what? And when it was
evening, it is said, his disciples came to him, saying, This is a desert place,
and the time is now past. Send the multitude away, that they may go and buy
themselves fiddles.

For if even after the miracle they forgot what had been done, and after the
baskets, supposed him to be speaking of loaves, when he gave the name of Levin
to the doctrine of the Pharisees. Much less, when they had never yet had
experience of such a miracle, would they have expected any such thing. And yet
he had made a beginning by actually healing many sick.

But nevertheless, not even from this did they expect the miracle of the loaves.
So imperfect were they as yet. But mark, thou, I pray, the teacher's skill, how
distinctly he summons them on towards believing.

For he said not at once, I feed them, which indeed would not have been easily
received, but what? But Jesus, so it is written, said unto them, They need not
depart, give ye them to eat. He said not, I give them, but give ye them. For as
yet their regard to him was as to a man.

But they not even so are awakened, but still reason as with a man, saying, We
have but five loaves and two fishes. Wherefore mark also saith, They understood
not the saying, for their heart was hardened. They continuing therefore to crawl
on the ground, then at length he brings in his own part and saith, Bring them
hither to me.

For although the place be desert, yet he that feeds the world is here. And
although the time be now past, yet he that is not subject to time is discoursing
with you. But John saith also that they were barley loaves, not mentioning it
without object, but teaching us to trample underfoot the pride of costly living.

Such was the diet of the prophets also. He took therefore the five loaves and
the two fishes, and commanded the multitude, it is said, to sit down upon the
grass, and looking up to heaven he blessed and brake, and gave to his disciples
and the disciples to the multitude. And they did all eat and were filled, and
they took up of the fragments that remained twelve baskets full.

And they that had eaten were about five thousand men, beside women and children.
Wherefore did he look up to heaven and bless? It was to be believed of him both
that he is of the Father, and that he is equal to him. But the proofs of these
things seemed to oppose one another.

For while his equality was indicated by his doing all with authority, of his
origin from the Father, they could no otherwise be persuaded than by his doing
all with great lowliness, and with reference to him, and invoking him on his
works. Wherefore we see that he neither did these actions only, nor those, that
both might be confirmed. And now he works miracles with authority, now with
prayer.

Then again, that what he did might not seem an inconsistency, in the lesser
things he looks up to heaven, but in the greater doth all with authority. To
teach thee in the lesser also, that not is receiving power from elsewhere, but
is honoring him that begat him, so he acts. For example, when he forgave sins,
and opened paradise, and brought in the thief, and most utterly set aside the
old law, and raised innumerable dead, and bridled the sea, and reproved the
unuttered thoughts of men, and created an eye, which are achievements of God
only, and of none else, we see him in no instance praying.

But when he provided for the loaves to multiply themselves, a far less thing
than all these, then he looks up to heaven, at once establishing these truths
which I have spoken of, and instructing us not to touch a meal, until we have
given thanks to him who giveth us this food. And why did he not make it of
things that are not? Stopping the mouth of Marcian and of Manichaeans, who
alienate his creation from him, and teaching by his very works that even all
things that are seen are his works and creatures, and signifying that it is
himself who giveth the fruits, who said at the beginning, Let the earth put
forth the herb of grass, and let the waters bring forth things moving with
living souls. For this is not at all a less work than the other, for though
those were made of things that are not, yet nevertheless were they of water.

And it was no greater thing to produce fruits out of the earth, and moving
things with life out of the water, than out of five loaves to make so many, and
of fishes again, which was a sign that he was ruler both of the earth and of the
sea. Thus, since the sick were constantly the subject of his miracles, he works
also a general benefit, that the many might not be spectators only of what
befell others, but themselves also partakers of the gift. In that which in the
wilderness seemed to the Jews marvelous, they said at least, Can he give bread
also, or prepare a table in the wilderness? This he shows forth in his works.

With this view also he leads them into the wilderness, that the miracle might be
very far beyond suspicion, and that no one might think that any village lying
near contributed ought to the meal. For this reason he mentions the hour also,
not the place only. And another thing too we learn, the self-restraint of the
disciples, which they practiced in necessary things, and how little they
accounted of food.

For being twelve, they had five loaves only, and two fishes. So secondary to
them were the things of the body, so did they cling to the things spiritual
only. And not even that little did they hold fast, but gave up even it when
asked.

Whereby we should be taught that though we have but little, this too we ought to
give up to them that are in need. Thus when commanded to bring the five loaves,
they say not, And whence are we to have food? Whence to appease our own hunger?
But they obey at once. And besides what I have mentioned, to this end, as I at
least think, he makes it out of the materials which they had, namely, that he
might lead them to faith, for as yet they were rather in a weak state.

Wherefore also he looks up to heaven, for of the other miracles they had many
examples, but of this none. He took the loaves, therefore, and break them, and
gave them by his disciples, hereby to honor them, and not in honor to them only,
but also that, when the miracle had been done, they might not disbelieve it, nor
forget it when it had passed, their own hands bearing them witness. Wherefore
also he suffers the multitudes first to have a sense of hunger, and waits for
these to come to him first and ask him, and by them makes the people sit down,
and by them distributes, being minded by their own confessions and actions to
prepossess them every one.

Therefore also from them he receives the loaves, that the testimonies of what
was done might be many, and that they might have memorials of the miracle. For
if even after these occurrences they forgot, what would not have been their case
had he omitted those provisions? And he commands them to sit down on the
trampled grass, instructing the multitudes in self-denial. For his will was not
to feed their bodies only, but also to instruct their souls.

As well by the place, therefore, as by his giving them nothing more than loaves
and fishes, and by setting the same before all, and making it common, and by
affording no one more than another, he was teaching them humility, and
temperance, and charity, and to be of like mind one towards another, and to
account all things common. And he brake and gave to the disciples, and the
disciples to the multitude. The five loaves he brake and gave, and the five
multiplied themselves in the hands of the disciples.

And not even here doth he state the miracle, but he made them even to exceed, to
exceed not as whole loaves, but as fragments, to signify that of those loaves
these were remains, and in order that the absent might learn what had been done.
For this purpose indeed he suffered the multitudes to hunger, that no one might
suppose would took place to be illusion. For this also he caused just twelve
baskets to remain over, that Judas also might bear one.

For he was able indeed to have appeased their hunger, but the disciples would
not have known his power, since in Elijah's case also this took place. At all
events so greatly were the Jews amazed at him for this, that they wished even to
make him a king, although with regard to the other miracles they did not so in
any instance. What reasoning now may set forth how the loaves multiplied
themselves, how they flowed together in the wilderness, how they were enough for
so many, for there were five thousand men beside women and children, which was a
very great commendation of the people that both women and men attended him, how
the remnants had their being, for this again is not less than the former, and
became so abundant, that the baskets were equal in number to the disciples, and
neither more nor less.

Having then taken the fragments, he gave them not to the multitudes but to the
disciples, and that because the multitudes were in a more imperfect state than
the disciples. And having wrought the miracle, straightway he constrained his
disciples to get into a ship, and to go before him unto the other side while he
sent the multitudes away. For even if he had seemed, when in sight, to be
presenting an illusion, and not to have wrought a truth, yet surely not in his
absence also.

For this cause then, submitting his proceedings to an exact test, he commanded
those that had got the memorials and the proof of the miracles to depart from
him. And besides this, when he is doing great works, he disposes elsewhere of
the multitudes and the disciples, instructing us in nothing to follow after the
glory that comes from the people, nor to collect a crowd about us. Now by saying
he constrained them, he indicates the very close attendance of the disciples.

And his pretext indeed for dismissing them was the multitude, but he was himself
minded to go up into the mountain. And he did this, instructing us neither to be
always in intercourse with multitudes, nor always to fly from the crowd, but
each of the two as may be expedient, and giving each duly his turn. Let us learn
therefore ourselves also to wait upon Jesus, but not for his bounty in things
sensible, lest we be abraded like the Jews.

For ye seek me, saith he, not because ye saw the miracles, but because ye did
eat of the loaves and were filled. Therefore neither doth he work this miracle
continually, but a second time only, that they might be taught not to be slaves
to their belly, but to cling incessantly to the things of the Spirit. To these
then let us also cling, and let us seek the heavenly bread, and having received
it, let us cast away all worldly care.

For if those men left houses and cities and kinsmen and all, and abode in the
wilderness, and when hunger was pressing, withdrew not, much more ought we, when
approaching such a table, to show forth a more abundant self-command, and to set
our love on the things of the Spirit, and to seek the things of sense as
secondary to these. Since even they were blamed, not because they sought him for
the bread, but because it was for this only they sought him, and for this
primarily. For should any one despise the great gifts, but cling to the small,
and to those which the giver would have him despise, he loses these latter too.

As on the other hand, if we love those, he adds these also. For these are but an
appendage to the others, so vile are they in trifling, compared with those,
although they be great. Let us not therefore spend our diligence on them, but
account both the acquisition and loss of them alike and different, even is Job
also neither clung to them when present, nor sought them absent.

For on this account they are called kurimata, not that we should bury them in
the earth, but that we should use them aright. And as of artisans every one hath
his peculiar skill, even so the rich man, as he knows not how to work in brass,
nor to frame ships, nor to weave, nor to build houses, nor any such thing. Let
him learn, then, to use his wealth aright, and to pity the poor.

So shall he know a better art than all those. For indeed this is above all those
arts. Its workshop is builded in heaven.

It hath its tools not of iron and brass, but of goodness and of a right will. Of
this art Christ is the Teacher, and his Father. For be ye merciful, saith he, as
your Father which is in heaven.

And what is indeed marvellous, being so much superior to the rest, it needs no
labour, no time for its perfection. It is enough to have willed, and the whole
is accomplished. But let us see also the end thereof, what it is.

What then is the end of it? Heaven, the good things in the heavens, that
unspeakable glory, the spiritual bride-chambers, the bright lamps, the abiding
with the bridegroom, the other things which no speech nor even understanding is
able to set forth. So that herein likewise great is its difference from all
others. For most of the arts profit us for the present life, but this for the
life to come also.

But if it so far excels the arts that are necessary to us for the present, as
medicine, for instance, and house-building, and all others like them, much more
the rest, which if any one were nicely to examine, he would not even allow them
to be arts. Wherefore I at least would not call those others, as they are
unnecessary, so much as arts at all. For wherein is delicate cookery in making
sauces profitable to us? Nowhere.

Yea, they are greatly unprofitable and hurtful, doing harm both to body and
soul, by bringing upon us the parent of all diseases and sufferings, luxury,
together with great extravagance. But not these only, but not even painting or
embroidery, would I for one allow to be an art, for they do but throw men into
useless expense. But the arts ought to be concerned with things necessary and
important to our life, to supply and work them up.

For to this end God gave us skill at all, that we might invent methods whereby
to furnish out our life. But that there should be figures either on walls or on
garments, wherein is it useful, I pray thee. For this same cause the
sandal-makers too, and the weavers, should have great retrenchments made in
their art.

For most things in it they have carried into vulgar ostentation, having
corrupted its necessary use, and mixed with an honest art an evil craft, which
has been the case with the art of building also. But even as to this, so long as
it builds houses and not theatres, and labours upon things necessary, and not
superfluous, I give the name of an art. So the business of weaving too, so long
as it makes clothes and cover-lids, but does not imitate the spiders, and
overwhelm men with much absurdity and unspeakable effeminacy, so long I call it
an art.

And the sandal-makers' trade, so long as it makes sandals, I will not rob of the
appellation of art. But when it perverts men to the gestures of women, and
causes them by their sandals to grow wanton and delicate, we will set it amidst
the things hurtful and superfluous, and not so much as name it an art. And I
know well, that to many I seem over-minute in busying myself about these things.

I shall not, however, refrain for this. For the cause of all our evils is this,
such faults being it all counted trifling, and therefore disregarded. And what
sin, say you, can be of less account than this, of having an ornamented and
glittering sandal which fits the foot, if indeed it seems right at all to
denominate it a sin? Will ye then that I let loose my tongue upon it, and show
its unseemliness, how great it is? And will ye not be angry? Or rather, though
you be angry, I care not much.

Nay, for yourselves are to blame for this folly, who do not so much as think it
a sin, and hereby constrain us to enter upon the reproof of this extravagance.
Come then, let us examine it, and let us see what sort of an evil it is. For
when the silken threads, which it is not seemingly should be even in woven in
your garments, these are sewn by you into your shoes, what reproach, what
derision do these things deserve? And if thou despise our judgments, hear the
voice of Paul, with great earnestness forbidding these things, and then thou
wilt perceive the absurdity of them.

What then saith he? Not with braided hair, or gold, or pearls, or costly array.
Of what favour then canst thou be worthy, when in spite of Paul's prohibiting
the married woman to have costly clothing, thou extendest this effeminacy even
to thy shoes, and hast no end of contrivances for the sake of this ridicule and
reproach? Yes, for first a ship is built, then rowers are mustered, and a man
for the prow, and a helmsman, and a sail is spread, and an ocean traversed, and
leaving wife and children and country, the merchant commits his very life to the
waves, and comes to the land of the barbarians, and he undergoes innumerable
dangers for these threads, that after it all thou mayest take them, and sew them
into thy shoes, and ornament the leather. And what can be done worse than this
folly? But the old ways are not like these, but such as become men.

Wherefore I for my part expect that in process of time the young men amongst us
will wear even women's shoes, and not be ashamed. And what is more grievous,
men's fathers seeing these things are not much displeased, but do even account
it in indifferent matter. Would ye that I should add what is still more
grievous, that these things are done even when there are many poor? Would ye
that I bring before you Christ, and hungered, naked, wandering everywhere in
chains? And how many thunderbolts must ye not deserve, overlooking him in want
of necessary food, and adorning these pieces of leather with so much diligence?
And he indeed, when he was giving law to his disciples, would not so much as
suffer them to have shoes at all.

But we cannot bear to walk, I say not barefooted, but even with feet shod as
they ought to be. What then can be worse than this unseemliness, this absurdity?
For the thing marks a soul in the first place effeminate, then unfeeling and
cruel, then curious and idly busy. For when will he be able to attend to any
necessary matter who is taken up with these superfluous things? When will such a
youth endure to take heed to his soul, or to consider so much as that he hath a
soul? Yes, he surely will be a trifler who cannot help admiring such things.

He cruel, who for their sake neglects the poor. He void of virtue, who spends
all his diligence on them. For he that is curious about the beauty of threads,
and the bloom of colors, and the tendrils made of such woven work, when will he
be able to look upon the heaven? When will he admire the beauty there, who is
excited about a kind of beauty that belongs to pieces of leather, and who is
bending to the earth? And where is God hath stretched out the heaven, and
lighted up the sun, drawing thy looks upwards? Thou constrainest thyself to look
downwards, and to the earth like the swine, and obeyest the devil.

For indeed this wicked demon hath devised this unseemliness, to draw thee off
from that beauty. For this intent hath he drawn thee this way. And God, showing
heaven, is outvied by a devil, showing certain skins, or rather not even skins,
for indeed these two are God's works, but a feminacy and a bad kind of skill.

And the young man goes about bending down towards the earth, he that is required
to seek wisdom concerning the things in heaven, priding himself more on these
trifles than if he had accomplished some great and good work, and walking on
tiptoe in the forum, and hereby getting to himself superfluous sorrows and
distresses, lest he should stain them with the mud when it is winter, lest he
should cover them with dust when summer is come. What sayest thou, O man? Hast
thou cast thy whole soul into the mire through this extravagance? And dost thou
overlook it trailing on the ground? And art thou so anxious about a pair of
shoes? Mark their use, and respect the verdict thou passest on them. For to
tread on mud and mire, and all the spots on the pavement, for this were thy
shoes made.

Or if thou canst not bear this, take and hang them from thy neck, or put them on
thy head. And ye indeed laugh at hearing this. But I am inclined to weep for
these men's madness, and the earnest care about these matters.

For in truth they would rather stain their body with mud than those pieces of
leather. Triflers then they become in this way, and fond of money again in
another way. For he that has been used to be frantic and eager upon such
matters, requires also for his clothes and for all other things much expense and
a large income.

And if he have a munificent father, his thrall then becomes worse, his absurd
fancy more intense. But if he parsimonious one, he is driven to other
unseemliness, by way of getting together a little money for such expenses. Hence
many young men have even sold their manhood, and have become parasites to the
rich, and have undertaken other servile offices, purchasing thereby the
fulfilment of such desires.

So then, that this man is sure to be at once fond of money, and a trifler, and
about important things the most indolent of all men, and that he will be forced
to commit many sins, is hereby evident. And that he is cruel and vainglorious,
neither this will any one gain, say. Cruel, in that when he sees a poor man,
through the love of finery he makes as though he did not even see him, but while
he is decking out these things with gold, overlooks him perishing of hunger.

Vainglorious, since even in such little matters he trains himself to hunt after
the admiration of the beholders. For I suppose no general prides himself so much
on his legions and trophies, as our profligate youths, on the decking out of
their shoes, on their trailing garments, on the dressing of their hair. Yet
surely all these are works of other persons, in their traits.

But if men do not cease from vain boasting in the works of others, when will
they cease from it in their own? Shall I mention yet other things more grievous
than these? Or are even these enough for you? Well, then, I must end my speech
here, since even this have I said because of the disputatious who maintain the
thing not to be so very wrong. And although I know that many of the young will
not so much as attend to what I have said, being once for all intoxicated with
this fancy, I yet ought not therefore to keep silence. For such fathers as have
understanding, and are as yet sound, will be able to force them, even against
their will, to a becoming decency.

See not, then, this is of no consequence, that is of no consequence. For this,
this hath ruined all. For even hereby ought you to train them.

And by the things which seem trifling to make them grave, great of soul,
superior to outward habiliments, so shall we find them approved in the great
things also. For what is more ordinary than the learning of letters?
Nevertheless, thereby do men become rhetoricians, and sophists, and
philosophers, and if they know not their letters, neither will they ever have
that knowledge. And this we have spoken not to young men only, but to women
also, and to young damsels.

For these, too, are liable to the like charges, and much more, inasmuch as
seemliness is a thing appropriate to a virgin. What has been said therefore to
the others, do ye account to have been said to you also, that we may not repeat
again the same things. For it is full time now to close our discourse with
prayer.

All of you then pray with us, that the young men of the church above all things
may be enabled to live orderly, and to attain an old age becoming them. Since
for those surely who do not so live, it were well not to come to old age at all.
But for them that have grown old even in youth, I pray that they may attain also
to the very deep of gray hairs, and become fathers of approved children, and may
be a joy to them that gave them birth.

And above all surely to the God that made them, and may exterminate every
distempered fancy, not that about their shoes, nor about their clothes only, but
every other kind also. For as untilled land, such is also youth neglected,
bringing forth many thorns from many quarters. Let us then send forth on them
the fire of the Spirit, and burn up these wicked desires.

And let us break up our fields, and make them ready for the reception of the
seed. And the young men amongst us let us exhibit with soberer minds than the
old elsewhere. For this in fact is the marvellous thing, when temperance shines
forth in youth.

Since he surely that is temperate in old age, cannot have a great reward, having
in perfection the security from his age. But what is wonderful, is to enjoy a
calm amidst waves, and in a furnace not to be burnt, and in youth not to run
wanton. With these things, then, in our minds, let us emulate that blessed
Joseph, who shone through all these trials, that we may attain unto the same
crowns with him.

Unto which may we all attain, by the grace and love towards man, of our Lord
Jesus Christ, with whom be glory unto the Father, together with the Holy Ghost,
now and always, and world without end. Amen. End of Homily 49


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