HOMILIES
OF ST. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,
ON THE GOSPEL ACCORDING TO ST. MATTHEW
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HOMILY I.
IT were indeed meet for us not at all to require(1)
the aid of the written Word, but to exhibit a life so pure, that the
grace of the Spirit should be instead of books to our souls, and that
as these are inscribed with ink, even so should our hearts be with the
Spirit. But, since we have utterly put away from us this grace, come,
let us at any rate embrace the second best course.
For that the former was better, God hath made
manifest,(2) both by His words, and by His doings. Since unto Noah, and
unto Abraham, and unto his offspring, and unto Job, and unto Moses too,
He discoursed not by writings, but Himself by Himself, finding their
mind pure. But after the whole people of the Hebrews had fallen into
the very pit of wickedness, then and thereafter was a written word, and
tables, and the admonition which is given by these.
And this one may perceive was the case, not of the
saints in the Old Testament only, but also of those in the New. For
neither to the apostles did God give anything in writing, but instead
of written words He promised that He would give them the grace of the
Spirit: for "He," saith our Lord, "shall bring all things to your
remembrance."(3) And that thou mayest learn that this was far better,
hear what He saith by the Prophet: "I will make a new covenant with
you, putting my laws into their mind, and in their heart I will write
them," and, "they shall be all taught of God."(4) And Paul too,
pointing out the same superiority, said, that they had received a law
"not in tables of stone, but in fleshy tables of the heart."(5)
But since in process of time they made shipwreck,
some with regard to doctrines, others as to life and manners, there was
again need that they should be put in remembrance by the written word.
2. Reflect then how great an evil it is for us, who
ought to live so purely as not even to need written words, but to yield
up our hearts, as books, to the Spirit; now that we have lost that
honor, and are come to have need of these, to fail again in duly
employing even this second remedy. For if it be a blame to stand in
need of written words, and not to have brought down on ourselves the
grace of the Spirit; consider how heavy the charge of not choosing to
profit even after this assistance, but rather treating what is written
with neglect, as if it were cast forth without purpose, and at random,
and so bringing down upon ourselves our punishment with increase.(6)
But that no such effect may ensue, let us
2
give strict heed unto the things that are written; and let us learn how
the Old Law was given on the one hand, how on the other the New
Covenant.
3. How then was that law given in time past, and
when, and where? After the destruction of the Egyptians, in the
wilderness, on Mount Sinai, when smoke and fire were rising up out of
the mountain, a trumpet sounding, thunders and lightnings, and Moses
entering into the very depth of the cloud.(1) But in the new covenant
not so,--neither in a wilderness, nor in a mountain, nor with smoke and
darkness and cloud and tempest; but at the beginning of the day, in a
house, while all were sitting together, with great quietness, all took
place. For to those, being more unreasonable, and hard to guide, there
was need of outward pomp,(2) as of a wilderness, a mountain, a smoke, a
sound of trumpet, and the other like things: but they who were of a
higher character, and submissive, trod who had risen above mere
corporeal imaginations,(3) required none of these. And if even in their
case there was a sound, it was not for the sake of the apostles, but
for the Jews, who were present, on whose account also the tongues of
fire appeared. For if even after this, some said, "they are filled with
new wine,"(4) much more would they have said so, had they seen none of
these things.
And in the Old Testament, it was upon Moses' going
up, that God came down; but here, when our nature hath been carried up
into Heaven, or rather unto the royal throne, then the Spirit makes His
descent.
Now had the Spirit been an inferior being,(5) the
results would not have been greater and more wonderful. For indeed
these tables are far better, and the achievements more illustrious.
Since the apostles came not down from a mountain, as Moses, bearing
monuments of stone in their hands, but carrying about the Spirit in
their mind, and pouring forth a kind of treasure and fountain of
doctrines and of gifts and of all things that are good, so they went
everywhere around, and became, through that grace, living books and
laws. Thus they won over "the three thousand," thus "the five
thousand,"(6) thus the nations of the world; God, by their tongue,
discoursing with all that approached them.
4. By whom Matthew also, being filled with the
Spirit,wrote, what he did write:--Matthew the Publican, for I am not
ashamed to name him by his trade, neither him nor the others. For this
in a very special way indicates both the grace of the Spirit, and their
virtue.
And He hath properly called His work by a name
(which signifies) good tidings.(7) Yea, for it was removal of
punishment, and remission of sins, and "righteousness, and
sanctification, and redemption,"(8) and adoption, and an inheritance of
Heaven, and a relationship unto the Son of God, which he came declaring
unto all; to enemies, to the perverse, to them that were sitting in
darkness. What then could ever be equal to these good tidings? God on
earth, man in Heaven; and all became mingled together, angels joined
the choirs of men, men had fellowship with the angels, and with the
other powers above: and one might see the long war brought to an end,
and reconciliation made between God and our nature,(9) the devil
brought to shame, demons in flight, death destroyed, Paradise opened,
the curse blotted out, sin put out of the way, error driven off, truth
returning, the word of godliness everywhere sown, and flourishing in
its growth, the polity of those above planted on the earth, those
powers in secure intercourse with us, and on earth angels continually
haunting, and hope abundant touching things to come.
Therefore he hath called the history good tidings,
forasmuch as all other things surely are words only without substance;
as, for instance, plenty of wealth, greatness of power, kingdoms, and
glories, and honors, and whatever other things among men are accounted
to be good: but those which are published by the fishermen would be
legitimately and properly called good tidings: not only as being sure
and immoveable blessings, and beyond our deserts, but also as being
given to us with all facility.
For not by laboring and sweating, not by fatigue and
suffering, but merely as being beloved of God, we received what we have
received.
5. And why can it have been, that when there were so
many disciples, two write only from among the apostles, and two from
among their followers? (For one that was a disciple of Paul, and
another of Peter, together with Matthew and John, wrote the Gospels.)
It was because they did nothing for vainglory, but all things for use.
3
"What then? Was not one evangelist sufficient to
tell all?" One indeed was sufficient; but if there be four that write,
not at the same times, nor in the same places, neither after having met
together, and conversed one with another, and then they speak all
things as it were out of one mouth, this becomes a very great
demonstration of the truth.(1)
6. "But the contrary," it may be said, "hath come to
pass, for in many places they are convicted of discordance." Nay, this
very thing is a very great evidence of their truth. For if they had
agreed in all things exactly even to time, and place, and to the very
words, none of our enemies would have believed but that they had met
together, and had written what they wrote by some human compact;
because such entire agreement as this cometh not of simplicity. But now
even that discordance which seems to exist in little matters delivers
them from all suspicion, and speaks clearly in behalf of the character
of the writers.
But if there be anything touching times or places,
which they have related differently, this nothing(2) injures the truth
of what they have said. And these things too, so far as God shall
enable us, we will endeavor, as we proceed, to point out; requiring
you, together with what we have mentioned, to observe, that in the
chief heads, those which constitute our life and furnish out(3) our
doctrine, nowhere is any of them found to have disagreed, no not ever
so little.
But what are these points? Such as follow: That God
became man, that He wrought miracles, that He was crucified, that He
was buried, that He rose again, that He ascended, that He will judge,
that He hath given commandments tending to salvation, that He hath
brought in a law not contrary to the Old Testament, that He is a Son,
that He is only-begotten, that He is a true Son, that He is of the same
substance with the Father, and as many things as are like these; for
touching these we shall find that there is in them a full agreement.
And if amongst the miracles they have not all of
them mentioned all, but one these, the other those, let not this
trouble thee. For if on the one hand one had spoken of all, the number
of the rest would have been superfluous; and if again all had written
fresh things, and different one from another, the proof of their
agreement would not have been manifest. For this cause they have both
treated of many in common, and each of them hath also received and
declared something of his own; that, on the one hand, he might not seem
superfluous, and cast on the heap(4) to no purpose; on the other, he
might make our test of the truth of their affirmations perfect.(5)
7. Now Luke tells us also the cause wherefore he
proceeds to write: "that thou mayest hold," saith he, "the certainty of
the words wherein thou hast been instructed;"(1) that is, that being
continually reminded thou mayest hold to the certainty,(7) and abide in
certainty.
But as to John, he hath himself kept silence
touching the cause; yet,(8) (as a tradition(9) saith, which hath come
down to us from the first, even from the Fathers,) neither did he come
to write without purpose; but forasmuch as it had been the care of the
three to dwell upon the account of the dispensation,(10) and the
doctrines of the Godhead were near being left in silence, he, moved by
Christ, then and not till then set himself to compose his Gospel.(11)
And this is manifest both from the history itself, and from the opening
of his Gospel. For he doth not begin like the rest from beneath, but
from above, from the same point, at which he was aiming, and it was
with a view to this that(12) he composed the whole book. And not in the
beginning only, but throughout all the Gospel, he is more lofty than
the rest.
Of Matthew again it is said,(13) that when those who
from amongst the Jews had believed came to him, and besought him to
leave to them in writing those same things, which he had spoken to them
by word, he also composed his Gospel in the language of the Hebrews.
And Mark too, in Egypt,(14) is
4
said to have done this self-same thing at the entreaty of the disciples.
For this cause then Matthew, as writing to Hebrews,
sought to shew nothing more, than that He was from Abraham, and David;
but Luke, as discoursing to all in general, traces up the account
higher, going on even to Adam. And the one begins with His generation,
because nothing was so soothing to the Jew as to be told that Christ
was the offspring of Abraham and David: the other doth not so, but
mentions many other things, and then proceeds to the genealogy.
8. But the harmony between them we will establish,
both by the whole world, which hath received their statements, and by
the very enemies of the truth. For many sects have had birth, since
their time, holding opinions opposed to their words; whereof some have
received all that they have said, while some have cut off from the rest
certain portions of their statements, and so retain them for
themselves.(1) But if there were any hostility(2) in their statements,
neither would the sects, who maintain the contrary part, have received
all, but only so much as Seemed to harmonize with themselves; nor would
those, which have parted off a portion, be utterly refuted by that
portion; so that the very fragments(3) cannot be hid, but declare aloud
their connexion(3) with the whole body. And like as if thou shouldest
take any part from the side of an animal, even in that part thou
wouldest find all the things out of which the whole is
composed;--nerves and veins, bones, arteries, and blood, and a sample,
as one might say, of the whole lump;--so likewise with regard to the
Scriptures; in each portion of what is there stated, one may see the
connexion with the whole clearly appearing. Whereas, if they were in
discord, neither could this have been pointed out, and the doctrine
itself had long since been brought to nought: "for every kingdom,"
saith He, "divided against itself shall not stand."4 But now even in
this shines forth the might of the Spirit, namely, in that it prevailed
on these men, engaged as they were in those things which are more
necessary and very urgent, to take no hurt at all from these little
matters.
Now, where each one was abiding, when he wrote, it
is not right for us to affirm very positively.
But that they are not opposed to each other, this we
will endeavor to prove, throughout the whole work. And thou, in
accusing them of disagreement, art doing just the same as if thou wert
to insist upon their using the same words and forms of speech.
9. And I do not yet say, that those likewise who
glory greatly in rhetoric and philosophy, having many of them written
many books touching the same matters, have not merely expressed
themselves differently, but have even spoken in opposition to one
another (for it is one thing to speak differently and another to speak
at variance); none of these things do I say. Far be it from me to frame
our defense from the frenzy of those men, neither am I willing out of
falsehood to make recommendations for the truth.
But this I would be glad to inquire: how were the
differing accounts believed? how did they prevail? how was it that,
while saying opposite things, they were admired, were believed, were
celebrated everywhere in the world?
And yet the witnesses of what they said were many,
and many too were the adversaries and enemies thereof. For they did not
write these things in one corner and bury them, but everywhere, by sea
and by land, they unfolded them in the ears of all, and these things
were read in the presence of enemies, even as they are now, and none of
the things which they said offended any one. And very naturally, for it
was a divine power that pervaded all, and made it to prosper with all
men.
10. For if it had not been so, how could the
publican, and the fisherman, and the unlearned, have attained to such
philosophy?(5) For things, which they that are without have never been
able to imagine, no not in a dream, are by these men with great
certainty both published and made convincing, and not in their lives
only, but even after death: neither to two men, nor twenty men, nor an
hundred, nor a thousand, nor ten thousand, but to cities, nations, and
people, both to land and sea, in the land both of Greeks and
barbarians, both inhabited and desert; and all concerning things far
beyond our nature. For leaving the earth, all their discourse is
concerning the things in heaven, while they bring in unto us another
principle of life, another
5
manner of living: both wealth and poverty, freedom and slavery, life
and death, our world and our polity, all changed.
Not like Plato, who composed that ridiculous
Republic,(1) or Zeno, or if there be any one else that hath written a
polity, or hath framed laws. For indeed, touching all these, it hath
been made manifest by themselves, that an evil spirit, and some cruel
demon at war with our race, a foe to modesty, and an enemy to good
order, oversetting all things, hath made his voice be heard in their
soul. When, for example, they make their women common to all, and
stripping virgins naked in the Palaestra, bring them into the gaze of
men; and when they establish secret marriages, mingling all things
together and confounding them, and overturning the limits of nature,
what else is there to say? For that these their sayings are all
inventions of devils, and contrary to nature, even nature herself would
testify, not tolerating what we have mentioned; and this, though they
write not amidst persecutions, nor dangers, nor fightings, but in all
security and freedom, and deck it out with many ornaments from many
sources. But these doctrines of the fishermen, chased as they were,
scourged and in jeopardy, both learned and unlearned, both bond and
free, both kings and private soldiers, both barbarians and Greeks, have
received with all good will.
11. And thou canst not say, that it was because
these things were trifling and low, that they were easily to be
received by all men: nay, for these doctrines are far higher than
those. For as to virginity, they never imagined even the name thereof
so much as in a dream, nor yet of voluntary poverty, nor of fasting,
nor of any other of those things that are high.
But they that are of our part not only exterminate
lust, they chastise not only the act, but even an unchaste look, and
insulting language, and disorderly laughter, and dress, and gait, and
clamor, and they carry on their exactness even to the smallest things,
and have filled the whole earth with the plant of virginity. And
touching God too, and the things in heaven, they persuade men to be
wise with such knowledge as no one of those hath at any time been able
so much as to conceive in his mind. For how could they, who made for
gods images of beasts, and of monsters that crawl on the earth, and of
other things still more vile?
Yet these high doctrines were both accepted and
believed, and they flourish every day and increase; but the others have
passed away, and perished, having disappeared more easily than spiders'
webs.
And very naturally, for they were demons that
published these things; wherefore besides their uncleanness, their
obscurity is great, and the labor they require greater. For what could
be more ridiculous than that "republic,"(3) in which, besides what I
have mentioned, the philosopher, when he hath spent lines without
number, that he may be able to shew what justice is, hath over and
above this prolixity filled his discourse with much indistinctness?
This, even if it did contain anything profitable, must needs be very
useless for the life of man. For if the husbandman and the smith, the
builder and the pilot, and every one who subsists by the labor of his
hands, is to leave his trade, and his honest toils, and is to spend
such and such a number of years in order to learn what justice is;
before he has learnt he will often times be absolutely destroyed by
hunger, and perish because of this justice, not having learnt anything
else useful to be known, and having ended his life by a cruel death.
12. But our lessons are not such; rather Christ hath
taught(4) us what is just, and what is seemly, and what is expedient,
and all virtue in general, comprising it in few and plain words: at one
time saying that, "on two commandments hang the Law and the
Prophets;(5) that is to say, on the love of God and on the love of our
neighbor: at another time, "Whatsoever ye would that men should do to
you, do ye also to them; for this is the Law and the Prophets.(6)
And these things even to a laborer, and to a
servant, and to a widow woman, and to a very child, and to him that
appeareth to be exceedingly slow of understanding, are all plain to
comprehend and easy to learn. For the lessons of the truth are like
this; and the actual result bears witness thereto. All at least have
learned what things they are to do, and not learned only, but been
emulous also of them; and not in the cities alone nor in the midst of
the market places, but also in the summits of the mountains.
Yea, for there wilt thou see true wisdom(7)
abounding, and choirs of angels shining forth in a human body, and the
commonwealth(8) of Heaven manifested here on earth. For a
6
commonwealth(1) did these fishermen too write for us, not with commands
that it should be embraced from childhood, like those others, nor
making it a law that the virtuous man must be so many years old, but
addressing their discourse generally to every age. For those lessons
are children's toys, but these are the truth of things.
And as a place for this their commonwealth(1) they
have assigned Heaven, and God they have brought in as the framer
thereof, and as lawgiver of the statutes there set; as indeed was their
duty. And the rewards in their commonwealth" are not leaves of bay nor
olive, nor an allowance of meat in the public hall, nor statues of
brass, these cold and ordinary things, but a life which hath no end,
and to become children of God, to join the angels' choir, and to stand
by the royal throne, and to be always with Christ. And the popular
guides of this commonwealth(1) are publicans, and fishermen, and
tent-makers, not such as have lived for a short time, but such as are
now living for ever. Therefore even after their death they may possibly
do the greatest good to the governed.
This republic(1) is at war not with men, but with
devils, and those incorporeal powers. Wherefore also their captain is
no one of men, nor of angels, but God Himself. And the armor too of
these warriors suits the nature of the warfare, for it is not formed of
hides and steel, but of truth and of righteousness, and faith, and all
true love of wisdom.(2)
13. Since then the aforesaid republic(1) is both the
subject on which this book was written, and it is now proposed for us
to speak thereof, let us give careful heed to Matthew, discoursing
plainly concerning this: for what he saith is not his own, but all
Christ's, who hath made the laws of this city.(1) Let us give heed, I
say, that we may be capable of enrolment therein, and of shining forth
among those that have already become citizens thereof, and are awaiting
those incorruptible crowns. To many, however, this discourse seems to
be easy, while the prophetic writings are difficult. But this again is
the view of men who know not the depth of the thoughts laid up therein.
Wherefore I entreat you to follow us with much diligence, so as to
enter into the very ocean of the things written, with Christ for our
guide at this our entering in.
But in order that the word may be the more easy to
learn, we pray and entreat you, as we have done also with respect to
the other Scriptures, to take up beforehand that portion of the
Scripture which we may be going to explain, that your reading may
prepare the way for your understanding (as also was the case with the
eunuch(3)), and so may greatly facilitate our task.
14. And this because(4) the questions are many and
frequent. See, for instance, at once in the beginning of his Gospel,
how many difficulties might be raised one after the other. As first,
wherefore the genealogy of Joseph is traced, who was not father of
Christ. Secondly, whence may it be made manifest that He derives His
origin from David, while the forefathers of Mary, who bare Him, are not
known, for the Virgin's genealogy is not traced? Thirdly, on what
account Joseph's genealogy is traced, when he had nothing to do with
the birth; while with regard to the Virgin, who was the very mother, it
is not shown of what fathers, or grandfathers, or ancestors, she is
sprung.
And along with these things, this is also worth
inquiry, wherefore it can be, that, when tracing the genealogy through
the men, he hath mentioned women also; and why since he determined upon
doing this, he yet did not mention them all, but passing over the more
eminent, such as Sarah, Rebecca, and as many as are like them, he hath
brought forward only them that are famed for some bad thing; as, for
instance, if any was a harlot, or an adulteress, or a mother by an
unlawful marriage, if any was a stranger or barbarian. For he hath made
mention of the wife of Uriah, and of Thamar, and of Rahab, and of Ruth,
of whom one was of a strange race, another an harlot, another was
defiled by her near kinsman, and with him not in the form of marriage,
but by a stolen intercourse, when she had put on herself the mask of an
harlot; and touching the wife of Uriah no one is ignorant, by reason of
the notoriety of the crime. And yet the evangelist hath passed by all
the rest, and inserted in the genealogy these alone. Whereas, if women
were to be mentioned, all ought to be so; if not all but some, then
those famed in the way of virtue, not for evil deeds.
See you how much care is required of us straightway
in the first beginning? and yet the beginning seems to be plainer than
the rest; to many perhaps even superfluous, as being a mere numbering
of names.
After this, another point again is worth inquiry;
wherefore he hath omitted three kings. For if, because they were
exceeding ungodly, he therefore passed by their names in silence,
neither should he have mentioned the others, that were like them.
7
And this again(1) is another question; why, after
having spoken of fourteen generations, he hath not in the third
division maintained the number.(2)
And wherefore Luke hath made mention of other names,
and not only not all of them the same, but also many more of them,
while Matthew hath both fewer and different, though he too hath ended
with Joseph, with whom Luke likewise concluded.
Ye see how much wakeful attention is needed on our
part, not only for explanation, but even that we may learn what things
we have to explain. For neither is this a little matter, to be able to
find out the difficulties; there being also this other hard point, how
Elizabeth, who was of the Levitical tribe, was kinswoman to Mary.
15. But that we may not overload your memory, by
stringing many things together, here let us stay our discourse for a
time. For it is enough for you in order that ye be thoroughly roused,
that you learn(3) the questions only. But if ye long for(4) their
solution also, this again depends on yourselves, before we speak. For
if I see you thoroughly awakened, and longing to learn, I will endeavor
to add the solution also; but if gaping and not attending, I will
conceal both the difficulties, and their solution, in obedience to a
divine law. For, saith He, "Give not the holy things to the dogs,
neither cast ye your pearls before swine, lest they trample them under
their feet."(5)
But who is he that tramples them under foot? He that
doth not account these things precious, and venerable. And who, it may
be asked, is so wretched as not to esteem these things venerable, and
more precious than all? He who doth not bestow on them so much leisure
as on the harlot women in the theatres of Satan. For there the
multitude pass the whole day, and give up not a few of their domestic
concerns for the sake of this unseasonable employment, and they retain
with exactness whatever they have heard, and this though it be to the
injury of their souls, that they keep it. But here, where God is
speaking, they will not bear to tarry even a little time.
Therefore, let me warn you, we have nothing in
common with Heaven, but our citizenship(6) goes no further than words.
And yet because of this, God hath threatened even hell, not in order to
cast us therein, but that He might persuade us to flee this grievous
tyranny. But we do the opposite, and run each day the way that leads
thither, and while God is commanding us not only to hear, but also to
do what He saith, we do not submit so much as to hearken.
When then, I pray thee, are we to do what is
commanded, and to put our hand to the works, if we do not endure so
much as to hear the words that relate to them, but are impatient and
restless about the time we stay here, although it be exceedingly short?
16. And besides, when we are talking of indifferent
matters, if we see those that are in company do not attend, we call
what they do an insult; but do we consider that we are provoking God,
if, while He is discoursing of such things as these, we despise what is
said, and look another way?
Why, he that is grown old, and hath travelled over
much country, reports to us with all exactness the number of stadia,
and the situations of cities, their plans, and their harbors and
markets; but we ourselves know not even how far we are from the city
that is in Heaven. For surely we should have endeavored to shorten the
space, had we known the distance. That city being not only as far from
us as Heaven is from the earth, but even much farther, if we be
negligent; like as, on the other hand, if we do our best,(7) even in
one instant we shall come to the gates thereof. For not by local space,
but by moral disposition, are these distances defined.
But thou knowest exactly the affairs of the world,
as well new as old, and such too as are quite ancient; thou canst
number the princes under whom thou hast served in time past, and the
ruler of the games, and them that gained the prize, and the leaders of
armies, matters that are of no concern to thee; but who hath become
ruler in this city, the first or the second or the third, and for how
long, each of them; and what each hath accomplished, and brought to
pass, thou hast not imagined even as in a dream. And the laws that are
set in this city thou wilt not endure to hear, nor attend to them, even
when others tell thee of them. How then, I pray thee, dost thou expect
to obtain the blessings that are promised, when thou dost not even
attend to what is said?
17. But though never before, now, at any rate, let
us do this. Yea, for we(8) are on the point of entering into a city (if
God permit) of gold, and more precious than any gold.
Let us then mark her foundations, her
8
gates consisting of sapphires and pearls; for indeed we have in Matthew
an excellent guide. For through his gate we shall now enter in, and
much diligence is required on our part. For should He see any one not
attentive, He casts him out of the city.
Yes, for the city is most kingly and glorious; not
as the cities with us, divided into a market-place, and the royal
courts; for there all is the court of the King. Let us open therefore
the gates of our mind, let us open our ears, and with great trembling,
when on the point of setting foot on the threshold, let us worship the
King that is therein. For indeed the first approach hath power
straightway to confound the beholder.
For the present we find the gates closed; but when
we see them thrown open (for this is the solution of the difficulties),
then we shall perceive the greatness of the splendor within. For there
also, leading thee with the eyes of the Spirit, is one who offers to
show thee all, even this Publican; where the King sitteth, and who of
His host stand by Him; where are the angels, where the archangels; and
what place is set apart for the new citizens in this city, and what
kind of way it is that leads thither, and what manner of portion they
have received, who first were citizens therein, and those next after
them, and such as followed these. And how many are the orders of these
tribes, how many those of the senate, how many the distinctions of
dignity.
Let us not therefore with noise or tumult enter in,
but with a mystical silence.
For if in a theatre, when a great silence hath been
made, then the letters of the king are read, much more in this city
must all be composed, and stand with soul and ear erect. For it is not
the letters of any earthly master, but of the Lord of angels, which are
on the point of being read.
If we would order ourselves on this wise, the grace
itself of the Spirit will lead us in great perfection, and we shall
arrive at the very royal throne, and attain to all the good things, by
the grace and love towards man of our Lord Jesus Christ, to whom be
glory and might, together with the Father and the Holy Ghost, now and
always, even for ever and ever. Amen.
HOMILY II.
MATT. I. 1.
"The book of the generation of Jesus Christ, the Son of David, the Son
of Abraham."
Do ye indeed remember the charge, which we lately
made you, entreating you to hearken unto all the things that are said
with all silence, and mystical quietness? For(1) we are to-day to set
foot within the holy vestibule, wherefore I have also put you in mind
of the charge.
Since, if the Jews, when they were to approach "a
mountain that burned, and fire, and blackness, and darkness, and
tempest;"(2)--or rather when they were not so much as to approach, but
both to see and to hear these things from afar;--were commanded for
three days before to abstain from their wives, and to wash their
garments, and were in trembling and fear, both themselves and Moses
with them; much more we, when we are to hearken to such words, and are
not to stand far from a smoking mountain, but to enter into Heaven
itself, ought to show forth a greater self-denial;(3) not washing our
garments, but wiping clean the robe of our soul, and ridding ourselves
of all mixture with worldly things. For it is not blackness that ye
shall see, nor smoke, nor tempest, but the King Himself sitting on the
throne of that unspeakable glory, and angels, and archangels standing
by Him, and the tribes of the saints, with those interminable myriads.
For such is the city of God, having "the Church of
the first-born, the spirits of the just, the general assembly of the
angels, the
9
blood of sprinkling,"(1) whereby all are knit into one, and Heaven hath
received the things of earth, and earth the things of Heaven, and that
peace hath come which was of old longed for both by angels and by
saints.
Herein standeth the trophy of the cross, glorious,
and conspicuous, the spoils won by Christ, the first-fruits(2) of our
nature, the booty of our King; all these, I say, we shall out of the
Gospels know perfectly. If thou follow in becoming quietness, we shall
be able to lead thee about everywhere, and to show where death is set
forth crucified, and where sin is hanged up, and where are the many and
wondrous offerings from this war, from this battle.
Thou shalt see likewise the tyrant here bound, and
the multitude of the captives following, and the citadel from which
that unholy demon overran all things in time past. Thou wilt see the
hiding places, and the dens of the robber, broken up now, and laid
open, for even there also was our King present.(3)
But be not thou weary, beloved, for if any one were
describing a visible war, and trophies, and victories, wouldest thou
feel no satiety at all; nay, thou wouldest not prefer either drink or
meat to this history. But if that kind of narrative be welcome, much
more this. For consider what a thing it is to hear, how on the one side
God from Heaven, arising "out of the royal thrones, leaped down(4)"
unto the earth, and even unto hell itself, and stood in the battle
array; and how the devil on the other hand set himself in array against
Him; or rather not against God unveiled, but God hidden in man's nature.
And what is marvellous, thou wilt see death
destroyed by death, and curse extinguished by curse, and the dominion
of the devil put down by those very things whereby he did prevail. Let
us therefore rouse ourselves thoroughly, and let us not sleep, for lo,
I see the gates opening to us; but let us enter in with all seemly
order, and with trembling, setting foot straightway within the
vestibule itself.
2. But what is this vestibule? "The book of the
generation of Jesus Christ, Son of David, Son of Abraham."
"What sayest thou? Didst thou not promise to
discourse of the Only-begotten Son of God, and dost thou make mention
of David, a man born after a thousand generations, and say that he is
both father and ancestor?" Stay, seek not to learn all at once, but
gently and by little and little. Why, it is in the vestibule that thou
art standing, by the very porch; why then dost thou hasten towards the
inner shrine? As yet thou hast not well marked all without. For neither
for a while do I declare unto thee that other generation: or rather not
even this which cometh after, for it is unutterable, and unspeakable.
And before me the Prophet Esaias hath told thee this; where(5) when
proclaiming His passion, and His great care for the world, and admiring
who He was, and what He became, and whither He descended, he cried out
loud and clear, saying thus, "Who shall declare His generation?"(6)
It is not then of that we are now to speak, but of
this beneath, this which took place on earth, which was amongst ten
thousand witnesses. And concerning this again we will relate in such
wise as it may be possible for us, having received the grace of the
Spirit. For not even this may any one set forth altogether plainly,
forasmuch as this too is most awful. Think not, therefore, it is of
small things thou art hearing, when thou hearest of this birth, but
rouse up thy mind, and straightway tremble, being told that God hath
come upon earth. For so marvellous was this, and beyond expectation,
that because of these things the very angels formed a choir, and in
behalf of the world offered up their praise for them, and the prophets
from the first were amazed at this, that "He was seen upon earth, and
conversed with men(7)." Yea, for it is far beyond all thought to hear
that God the Unspeakable, (8) the Unutterable, the Incomprehensible,
and He that is equal to the Father, hath passed through a virgin's
womb, and hath vouchsafed to be born of a woman, and to have Abraham
and David for forefathers. But why do I say Abraham and David? For what
is even more amazing, there are those women, whom we have lately
mentioned.
3. Hearing these things, arise, and surmise nothing
low: but even because of this very thing most of all shouldest thou
marvel,(9) that being Son of the Unoriginate God, and His true Son, He
suffered Himself to be called also Son of David, that He might make
10
thee Son of God. He suffered a slave to be father to Him, that He might
make the Lord Father to thee a slave.
Seest thou at once from the beginning of what nature
are the Gospels? If thou doubt concerning the things that pertain to
thee from what belongs to Him believe these also For it is far more
difficult, judging by human reason, for God to become man, than for a
man to be declared a Son of God. When therefore thou art told that the
Son of God is Son of David and of Abraham, doubt not any more that thou
too, the son of Adam, shall be son of God. For not at random, nor in
vain did He abase Himself so greatly, only He was minded to exalt us.
Thus He was born after the flesh, that thou mightest be born after the
Spirit; He was born of a woman, that thou mightest cease to be the son
of a woman.
Wherefore the birth was twofold, both made like unto
us, and also surpassing ours. For to be born of a woman indeed was our
lot, but "to be born not of blood, nor of the will of flesh, nor of
man," but of the Holy Ghost,(1) was to proclaim beforehand the birth
surpassing us, the birth to come, which He was about freely to give us
of the Spirit. And everything else too was like this. Thus His baptism
also was of the same kind, for it partook of the old, and it partook
also of the new. To be baptized by the prophet marked the old, but the
coming down of the Spirit shadowed out the new. And like as though any
one were to place himself in the space between any two persons that
were standing apart, and stretching forth both his hands were to lay
hold on either side, and tie them together; even so hath He done,
joining the old covenant with the new, God's nature with man's, the
things that are His with ours.
Seest thou the flashing brightness(2) of the city,
with how great a splendor it hath dazzled thee from the very beginning?
how it hath straightway shown the King in thine own form; as though in
a camp? For neither there doth the king always appear bearing his
proper dignity, but laying aside the purple and the diadem, he often
disguises himself in the garb of a common soldier. But there it is,
lest by being known he should draw the enemy upon himself; but here on
the contrary, lest, if He were known, He should cause the enemy to fly
from the conflict with Him, and lest He should confound all His own
people: for His purpose was to save, not to dismay.
4. For this reason he hath also straightway called
Him by this title, naming Him Jesus. For this name, Jesus, is not
Greek, but in the Hebrew language it is thus called Jesus; which is,
when interpreted into the Greek tongue, "A Saviour." And He is called a
Saviour, from His saving His people.
Seest thou how he hath given wings to the hearer, at
once speaking things familiar, and at the same time by these indicating
to us things beyond all hope? I mean that(3) both these names were well
known to the Jews. For, because the things that were to happen were
beyond expectation, the types even of the names went before, in order
that from the very first all the unsettling power of novelty might be
taken away. Thus he is called Jesus, who after Moses brought the people
into the land of promise. Hast thou seen the type? Behold the truth.
That led into the land of promise, this into heaven, and to the good
things in the heavens; that, after Moses was dead, this after the law
had ceased; that as a leader, this as a King.
However, lest having heard the word Jesus, thou
shouldest by reason of the identity of the name be perplexed, he hath
added, "Jesus Christ, Son of David." But that other was not of David,
but of another tribe.
5. But wherefore doth he call it a "book of the
generation of Jesus Christ," while yet this book hath not the birth
only, but the whole dispensation? Because this is the sum of the whole
dispensation, and is made an origin and root of all our blessings. As
then Moses calleth it the book of heaven and earth,(4) although he hath
not discoursed of heaven and earth only, but also of all things that
are in the midst thereof; so also this man hath named his book from
that which is the sum of all the great things done. For that which
teems with astonishment, and is beyond hope and all expectation, is
that God should become man. But this having come to pass, all
afterwards follows in reasonable consequence
6. But wherefore did he not say, "the Son of
Abraham," and then "the Son of David?" it is not, as some suppose, that
he means to proceed upward from the lower point, since then he would
have done the same as Luke, but now he doth the contrary. Why then hath
he made mention of David? The man was in the mouths of all, both from
his distinction, and from the time, for he had not been so very long
since dead, like Abraham. And though God made promises to both, yet the
one, as old, was passed over in silence,
11
while the other, as fresh and recent, was repeated of all. Themselves,
for instance, say, "Doth not Christ come of the seed of David, and out
of Bethlehem, the town where David was?"(1) And no man called Him Son
of Abraham, but all Son of David; and that because this last was more
in the recollection of all, both on account of the time, as I have
already said, and because of his royalty. On this principle again all
the kings whom they had in honor after his time were named from him,
both by the people themselves and by God. For both Ezekiel(2) and other
prophets besides speak of David as coming and rising again; not meaning
him that was dead, but them who were emulating his virtue. And to
Hezekiah He saith, "I will defend this city, for mine own sake and for
my servant David's sake."(3) And to Solomon too He said, that for
David's sake He rent not the kingdom during his lifetime.(4) For great
was the glory of the man, both with God and with
men.
On account of this he makes the beginning at once
from him who was more known, and then runs up to his father; accounting
it superfluous, as far as regards the Jews, to carry the genealogy
higher up. For these were principally the persons held in admiration;
the one as a prophet and a king, the other as a patriarch and a prophet.
7. "But(5) whence is it manifest that He is of
David?" one may say. For if He was not sprung of a man, but from a
woman only, and the Virgin hath not her genealogy traced, how shall we
know that He was of David's race? Thus, there are two things inquired;
both why His mother's genealogy is not recited, and wherefore it can be
that Joseph is mentioned by them, who hath no part in the birth: since
the latter seems to be superfluous, and the former a defect.
Of which then is it necessary to speak first? How
the Virgin is of David. How then shall we know that she is of David?
Hearken unto God, telling Gabriel to go unto "a virgin betrothed to a
man (whose name was Joseph), of the house and lineage of David."(6)
What now wouldest thou have plainer than this, when thou hast heard
that the Virgin was of the house and lineage of David?
Hence it is evident that Joseph also was of the
same. Yes, for there was a law, which bade that it should not be lawful
to take a wife from any other stock, but from the same tribe. And the
patriarch Jacob also foretold that He should arise out of the tribe of
Judah, saying on this wise: "there shall not fail a ruler out of Judah,
nor a governor out of his loins, until He come for whom it is
appointed, and He is the expectation of the Gentiles."(7)
"Well; this prophecy doth indeed make it clear that
He was of the tribe of Judah, but not also that He was of the family of
David. Was there then in the tribe of Judah one family only, even that
of David, or were there not also many others? And might it not happen
for one to be of the tribe of Judah, but not also of the family of
David?"
Nay, lest thou shouldest say this, the evangelist
hath removed this suspicion of thine, by saying, that He was "of the
house and lineage of David."
And if thou wish to learn this from another reason
besides, neither shall we be at a loss for another proof. For not only
was it not allowed to take a wife out of another tribe, but not even
from another lineage, that is, from another kindred. So that if either
we connect with the Virgin the words, "of the house and lineage of
David," what hath been said stands good; or if with Joseph, by that
fact this also is proved. For if Joseph was of the house and lineage of
David, he would not have taken his wife from another than that whence
he himself was sprung.
"What then," one may say, "if he transgressed the
law?" Why, for this cause he hath by anticipation testified that Joseph
was righteous, on purpose that thou mightest not say this, but having
been told his virtue, mightest be sure also that he would not have
transgressed the law. For he who was so benevolent, and free from
passion, as not to wish, even when urged by suspicion, to attempt
inflicting punishment on the Virgin, how should he have transgressed
the law for lust? he that showed wisdom and self-restraint beyond the
law (for to put her away, and that privily, was to act with
self-restraint beyond the law), how should he have done anything
contrary to the law; and this when there was no cause to urge him?(8)
8. Now that the Virgin was of the race of David is
indeed from these things evident; but wherefore he gave not her
genealogy, but Joseph's, requires explanation. For what cause was it
then? It was not the law among the Jews that the genealogy of women
should
12
be traced. In order then that he might keep the custom, and not seem to
be making alterations(1) from the beginning, and yet might make the
Virgin known to us, for this cause he hath passed over her ancestors in
silence, and traced the genealogy of Joseph. For if he had done this
with respect to the Virgin, he would have seemed to be introducing
novelties; and if he had passed over Joseph in silence, we should not
have known the Virgin's forefathers. In order therefore that we might
learn, touching Mary, who she was, and of what origin, and that the
laws might remain undisturbed, he hath traced the genealogy of her
espoused husband, and shown him to be of the house of David. For when
this hath been clearly proved, that other fact is demonstrated with it,
namely, that the Virgin likewise is sprung from thence, by reason that
this righteous man, even as I have already said, would not have endured
to take a wife from another race.
There is also another reason, which one might
mention, of a more mystical nature, because of which the Virgin's
forefathers were passed over in silence; but this it were not
seasonable now to declare, because so much has been already said.(2)
9. Wherefore let us stay at this point our discourse
concerning the questions, and in the meanwhile let us retain with
accuracy what hath been revealed to us; as, for instance, why he
mentioned David first; wherefore he called the book, "a book of the
generation;" on what account he said, "of Jesus Christ;" how the birth
is common and not common; whence it was that Mary was shown to be from
David; and wherefore Joseph's genealogy is traced, while her ancestors
are passed over in silence.
For if ye retain these things, ye will the more
encourage us with respect to what is to come; but if ye reject and cast
them from your mind, we shall be the more backward as to the rest Just
as no husbandman would care to pay attention to a soil which had
destroyed the former seed.
Wherefore I entreat you to revolve these things. For
from taking thought concerning such matters, there springs in the soul
some great good, tending unto salvation. For by these meditations we
shall be able to please God Himself; and our mouths will be pure from
insults, and filthy talking, and reviling, while they are exercising
themselves in spiritual sayings; and we shall be formidable to the
devils, while arming our tongue with such words; and we shall draw unto
ourselves God's grace the more, and it will render our eye more
piercing. For indeed both eyes and mouth and hearing He set in us to
this intent, that all our members may serve Him, that we may speak His
words, and do His deeds, that we may sing unto Him continual hymns,
that we may offer up sacrifices of thanksgiving,(3) and by these may
thoroughly purify our consciences.
For as a body will be more in health when enjoying
the benefits of a pure air, even so will a soul be more endued with
practical wisdom(4) when nourished in such exercises as these. Seest
thou not even the eyes of the body, that when they abide in smoke they
are always weeping; but when they are in clear air, and in a meadow,
and in fountains and gardens. they become more quicksighted and more
healthy? Like this is the soul's eye also, for should it feed in the
meadow of spiritual oracles, it will be clear and piercing, and quick
of sight; but should it depart into the smoke of the things of this
life, it will weep without end, and wail both now and hereafter. For
indeed the things of this life are like smoke. On this account also one
hath said, "My days have failed like smoke."(5) He indeed was referring
to their shortness of duration, and to their unsubstantial nature, but
I would say that we should take what is said, not in this sense alone,
but also as to their turbid character.
For nothing doth so hurt and dim the eye of the soul
as the crowd of worldly anxieties and the swarm of desires. For these
are the wood that feedeth this smoke. And as fire, when it lays hold of
any damp and saturated fuel, kindles much smoke; so likewise this
desire, so vehement and burning, when it lays hold of a soul that is
(so to speak) damp and dissolute, produces also in its way abundance of
smoke. For this cause there is need of the dew of the Spirit, and of
that air, that it may extinguish the fire, and scatter the smoke, and
give wings to our thoughts. For it cannot, it cannot be that one
weighed down with so great evils should soar up to heaven; it is well
if being without impediment (6) we can cleave our way thither; or
rather it is not possible even so, unless we obtain the wing of the
Spirit. Now if there be need both of an unencum-
13
bered mind, and of spiritual grace, that we may mount up to that
height; what if there be none of these things, but we draw to ourselves
whatever is opposite to them, even a satanical weight? how shall we be
able to soar upwards, when dragged down by so great a load? For indeed,
should any one attempt to weigh our words as it were in just balances;
in ten thousand talents of worldly talk he will scarcely find an
hundred pence of spiritual words, or rather, I should say, not even ten
farthings. Is it not then a disgrace, and an extreme mockery, that if
we have a servant, we make use of him for the most part in things
necessary, but being possessed of a tongue, we do not deal with our
member so well even as with a slave, but on the contrary make use of it
for things unprofitable, and mere makeweights?(1) And would it were
only for makeweights:(1) but now it is for what are contrary and
hurtful and in no respect advantageous to us. For if the things that we
spoke were profitable to us, they would assuredly be also pleasing to
God. But as it is, whatever the devil may suggest, we speak it all, now
laughing, and now speaking wittily; now cursing and insulting, and now
swearing, lying, and taking false oaths; now murmuring, and now making
vain babblings, and talking trifles more than old wives; uttering all
things that are of no concern to us.
For, tell me, who of you that stand here, if he were
required, could repeat one Psalm, or any other portion of the divine
Scriptures? There is not one.
And it is not this only that is the grievous thing,
but that while ye are become so backward with respect to things
spiritual, yet in regard of what belongs to Satan ye are more vehement
than fire. Thus should any one be minded to ask of you songs of devils
and impure effeminate melodies, he will find many that know these
perfectly, and repeat them with much pleasure.
10. But what is the answer to these charges? "I am
not," you will say, "one of the monks, but I have both a wife and
children, and the care of a household." Why, this is what hath ruined
all, your supposing that the reading of the divine Scriptures
appertains to those only, when ye need it much more than they. For they
that dwell in the world,(2) and each day receive wounds, these have
most need of medicines. So that it is far worse than not reading, to
account the thing even "superfluous:" for these are the words of
diabolical invention. Hear ye not Paul saying, "that all these things
are written for our admonition"?(3)
And thou, if thou hadst to take up a Gospel,
wouldest not choose to do so with hands unwashed; but the things that
are laid up within it, dost thou not think to be highly necessary? It
is because of this, that all things are turned upside down.
For if thou wouldest learn how great is the profit
of the Scriptures, examine thyself, what thou becomest by hearing
Psalms, and what by listening to a song of Satan; and how thou art
disposed when staying in a Church, and how when sitting in a theatre;
and thou wilt see that great is the difference between this soul and
that, although both be one. Therefore Paul said, "Evil communications
corrupt good manners."(4) For this cause we have need continually of
those songs, which serve as charms from the Spirit. Yes, for this it is
whereby we excel the irrational creatures, since with respect to all
other things, we are even exceedingly inferior to them.
This is a soul's food, this its ornament, this its
security; even as not to hear is famine and wasting; for "I will give
them," saith He, "not a famine of bread, nor a thirst of water, but a
famine of hearing the word of the Lord."(5)
What then can be more wretched? when the very evil,
which God threatens in the way of punishment, this thou art drawing
upon thine head of thine own accord, bringing into thy soul a sort of
grievous famine, and making it the feeblest thing in the world? For it
is its nature both to be wasted and to be saved by words. Yea, this
leads it on to anger; and the same kind of thing again makes it meek: a
filthy expression is wont to kindle it to lust, and it is trained to
temperance by speech full of gravity.
But if a word merely have such great power, tell me,
how is it thou dost despise the Scriptures? And if an admonition can do
such great things, far more when the admonitions are with the Spirit.
Yes, for a word from the divine Scriptures, made to sound in the ear,
doth more than fire soften the hardened soul, and renders it fit for
all good things.
11. In this way too did Paul, when he had found the
Corinthians puffed up and inflamed, compose them, and make them more
considerate. For they were priding themselves on those very things,
touching which they ought to have been ashamed, and to have hid their
face. But after they had received the letter, hear the change in them,
of which the Teacher himself hath borne witness for them, saying on
this wise: for "this very thing,
14
that ye sorrowed after a godly sort, what carefulness it wrought in
you, yea, what clearing of yourselves, yea, what indignation, yea, what
zeal, yea, what revenge."(1) In this way do we bring to order servants
and children, wives, and friends, and make our enemies friends.
In this way the great men too, they that were dear
to God, became better. David, for instance, after his sin, when he had
had the benefit of certain words, then it was that he came unto that
most excellent repentance; and the apostles also by this mean became
what they did become, and drew after them the whole world.
"And what is the profit," one may say, "when any one
hears, but doeth not what is said?" No little will the profit be even
from hearing. For he will go on to condemn himself,(2) and to groan
inwardly, and will come in time also to do the things that are spoken
of. But he that doth not even know that he hath sinned, when will he
cease from his negligence? when will he condemn himself?
Let us not therefore despise the hearing of the
divine Scriptures. For this is of Satan's devising; not suffering us to
see the treasure, lest we should gain the riches. Therefore he saith
that the hearing the divine laws is nothing, lest he should see us from
the hearing acquiring the practice also.
Knowing then this his evil art, let us fortify
ourselves against him on all sides, that being fenced with this armor,
we may both abide unconquered ourselves, and smite him on the head: and
thus, having crowned ourselves with the glorious wreaths of victory, we
may attain unto the good things to come, by the grace and love towards
man of our Lord Jesus Christ, to whom be glory and might for ever and
ever. Amen.
HOMILY III.
MATT. I. 1.
"The book of the generation of Jesus Christ, the Son of David, the Son
of Abraham."
BEHOLD a third discourse, and we have not yet made
an end of the prefatory matter. It was not then for nought that I said,
It is the nature of these thoughts to have a great depth.
Come, then, let us speak to-day what remains. What
is it then that is now required? Why Joseph's genealogy is traced, who
had no part in the birth. And one cause we have mentioned already; but
it is necessary to mention likewise the other, that which is more
mystical and secret than the first. What then is this? He would not
that it should be manifest to the Jews, at the time of the birth, that
Christ was born of a virgin.
Nay, be not troubled at the strangeness of the
saying. For it is no statement of mine, but of our fathers, wonderful
and illustrious men.(1) For if He disguised many things from the first,
calling Himself Son of Man, and hath not everywhere clearly unfolded to
us
15
even His equality with the Father; why dost thou wonder at His having
for a time disguised this also, taking order as He was for a certain
great and marvellous purpose?(1)
But what kind of marvel? it may be asked. That the
Virgin should be preserved, and delivered from evil suspicion. For if
this had been discovered by the Jews from the beginning, they would
have stoned the Virgin, making the report a handle for mischief,(2) and
would have condemned her for adultery. For if in regard to the other
matters, for which they had frequent precedents likewise in the old
dispensation, they were quite shameless in their obstinacy(3) (for so,
because He had cast out devils, they called Him possessed; and because
He healed on the Sabbath day, they supposed Him to be an adversary of
God; and yet oftentimes even before this had the Sabbath been broken),
what would they not have said, if this had been told them? Especially
as(4) they had all time before this on their side, in that it never had
produced any such thing. For if after so many miracles they still
called Him son of Joseph, how before the miracles would they have
believed that He was born of a virgin?
It is then for this reason that both Joseph has his
genealogy traced, and the Virgin betrothed to him. For if even he, who
was both a just and wondrous man, required many things, in order that
he should receive that which had come to pass; an angel, and the vision
in dreams, and the testimony from the prophets; how could the Jews,
being both dull and depraved, and of so unfriendly spirit towards Him,
have admitted this idea into their minds? For the strangeness and
novelty thereof would be sure greatly to disturb them, and the fact
that they had never so much as heard of such a thing having happened in
the times of their forefathers. For as the man who was once persuaded
that He is Son of God, would after that have no cause to doubt
concerning this too; so he who was accounting Him to be a deceiver and
an adversary of God, how could he but have been yet more offended by
this, and have been led on unto the opposite s notion? For this cause
neither do the apostles at the first directly say this, but while of
His resurrection they discourse much and often (forasmuch as of this
there were examples in the times before, although not such as this);
that He was born of a virgin they do not say always: nay, not even His
mother herself ventured to utter this. See, for instance, what saith
the Virgin even to Himself: "Behold, Thy father and I have sought
Thee."(6) For if this suspicion had been entertained, neither would He
any longer have been accounted to be a Son of David, and this opinion
not being held, many other evils besides would have arisen. For this
cause neither do the angels say these things to all, but to Mary only,
and Joseph; but when showing to the shepherds the glad tidings of that
which was come to pass, they no longer added this.
2. But why is it, that having mentioned Abraham, and
having said that "he begat Isaac, and Isaac, Jacob;" and not having
made any mention of his brother; when he is come to Jacob, he remembers
both "Judah, and his brethren"? Now there are some that say, it was
because of the perverseness of Esau, and of the rest that came before.
But I should not say this; for if it were so, how is it that he a
little after mentions such women? It being out of contraries, in this
place, that His glory is manifested; not by having great forefathers,
but low and of little account. For to the lofty One it is a great glory
to be able to abase Himself exceedingly. Wherefore then did He not
mention them? Because Saracens, and Ishmaelites, and Arabians, and as
many as are sprung from those ancestors, have nothing in common with
the race of the Israelites. For this cause then he passes over those in
silence, and hastens on to His forefathers, and those of the Jewish
people. Wherefore he saith, "And Jacob begat Judas and his brethren."
For at this point the race of the Jews begins to have its peculiar mark.
3. "And Judas begat Phares and Zara of Thamar."(7)
"What doest thou, O man, putting us in remembrance of a history that
contains an unlawful intercourse?" But why is this said?(8) Since, if
we were recounting the race of a mere man, one might naturally have
been silent touching these things; but if of God Incarnate, so far from
being silent, one ought to make a glory of them, showing forth His
tender care, and His power. Yea, it was for this cause He came, not to
escape our disgraces, but to bear them away. Therefore as He is the
more admired, in that He not only died, but was even crucified (though
the thing be opprobrious, yet the more opprobrious the more cloth it
show Him full of love to man), so likewise may we speak touching His
birth; it is not only because He took flesh upon Him, and became man,
that we justly stand amazed at Him, but because He vouchsafed to have
also such kinsfolk,
16
being in no respect ashamed of our evils. And this He was proclaiming
from the very beginnings of His birth, that He is ashamed of none of
those things that belong to us; while He teaches us also hereby, never
to hide our face at our forefathers' wickedness, but to seek after one
thing alone, even virtue. For such a man, though he have an alien for
his ancestor, though he have a mother who is a prostitute, or what you
will, can take no hurt thereby. For if the whoremonger himself, being
changed, is nothing disgraced by his former life, much more will the
wickedness of his ancestry have no power to bring to shame him that is
sprung of an harlot or an adulteress, if he be virtuous.
But he did these things not only to instruct us, but
also to bring down the haughtiness of the Jews. For since they,
negligent about virtue in their own souls, were parading the name of
Abraham,(1) thinking they had for a plea their forefathers' virtue; he
shows from the very beginning that it is not in these things men ought
to glory, but in their own good deeds.
Besides this, he is establishing another point also,
to show that all are under sin, even their forefathers themselves. At
least their patriarch and namesake is shown to have committed no small
sin, for Thamar stands against him, to accuse his whoredom. And David
too had Solomon by the wife whom he corrupted. But if by the great ones
the law was not fulfilled, much more by the less. And if it was not
fulfilled, all have sinned, and Christ's coming is become necessary.
For this cause he made mention also of the twelve
patriarchs, by this again bringing down their pride at the noble birth
of their fathers. Because many of these also were born of women that
were slaves; but nevertheless the difference of the parents did not
make a difference in the children. For all were equally both patriarchs
and heads of tribes. For this is the precedence of the Church, this the
prerogative of the nobility that is among us, taking its type from the
beginning. So that whether thou be bond or free, thou hast from thence
nothing more nor less; but the question is all about one thing only,
namely, the mind, and the disposition of the soul.
4. But besides what we have said, there is another
cause also, wherefore he hath mentioned even this history; for to be
sure, Zara's name was not cast at random on that of Phares. (For indeed
it was irrelevant, and superfluous, when he had mentioned Phares, from
whom he was to trace Christ's genealogy, to mention Zara also.)
Wherefore then did he mention him? When Thamar was on the point of
giving birth to them, the pangs having come upon her, Zara put forth
his hand first.(2) Then the midwife, when she saw this, in order that
the first should be known, bound his hand with scarlet; but the child,
when he was bound, drew in his hand, and when he had drawn it in,
Phares came forth first, and then Zara. The midwife when she saw this
said, "Why was the hedge broken up for thee?"(3)
Seest thou the dark expression of mysteries? For it
was not without purpose that these things were recorded for us: since
neither was it worth our study to learn, what it might be that the
midwife said; nor worth a narrative to know, that he who came out
second, put forth his hand first. What then is the mysterious
lesson?(4) First, from the name of the child s we learn what is
inquired, for Phares is "a division," and "a breach." And moreover from
the thing itself, which took place; for it was not in the order of
nature that, having thrust out his hand, he should draw it in again
when bound; these thing neither belonged to a movement directed by
reason, nor did they take place in the way of natural consequence. For
after the hand had found its way out, that another child should come
forth before was perhaps not unnatural; but that he should draw it
back, and give a passage for another, was no longer after the manner of
children at the birth, but the grace of God was present with the
children, ordering these things, and sketching out for us by them a
sort of image of the things that were to come.
What then? Some of those who have examined these
things accurately say, that these children are a type of the two
nations?
17
And so in order that thou mightest learn that the polity of the latter
people shone forth previously to the origin of the former, the child
that hath the hand stretched forth doth not show itself entire, but
draws even it in again; and after his brother had glided forth whole,
then he too appears entire. And this took place also with regard to the
two nations. I mean, that after the polity of the Church had been
manifested in the times of Abraham, and then had been withdrawn in the
midst of its course, the Jewish people came, and the legal polity, and
then the new people appeared entire with their own laws. Wherefore also
the midwife saith, "Why was the hedge broken up for thee?" because the
law coming in had broken in upon the freedom of the polity. For indeed
the Scripture is ever wont to call the law a hedge; as the prophet
saith: "Thou hast broken down her hedge, so that all they which pass by
the way do pluck off her grapes:"(1) and, "I have set a hedge about
it:"(2) and Paul, "Having broken down the middle wall of the hedge."(3)
But others say, that the saying, "Why was the hedge broken up for
thee?" was spoken touching the new people: for this at its coming put
down the law.(4)
5. Seest thou that it was not for few nor small
causes that he brought to our remembrance the whole history concerning
Judah? For this end he hath mentioned Ruth also and Rahab, the one an
alien, the other an harlot, that thou mayest learn that He came to do
away with all our ills. For He hath come as a Physician, not as a
Judge. Therefore in like manner as those of old took harlots for wives,
even so God too espoused unto Himself the nature which had played the
harlot: and this also prophets(5) from the beginning declare to have
taken place with respect to the Synagogue. But that spouse was
ungrateful towards Him who had been an husband to her, whereas, the
Church, when once delivered from the evils received from our fathers,
continued to embrace the Bridegroom.
See, for instance, what befell Ruth, how like it is
to the things which belong to us. For she was both of a strange race,
and reduced to the utmost poverty, yet Boaz when he saw her neither
despised her poverty nor abhorred her mean birth, as Christ having
received the Church, being both an alien and in much poverty, took her
to be partaker of the great blessings. But even as Ruth, if she had not
before left her father, and renounced household and race, country and
kindred, would not have attained unto this alliance; so the Church too,
having forsaken the customs which men had received from their fathers,
then, and not before,(6) became lovely to the Bridegroom. Of this
therefore the prophet discourses unto her, and saith, "Forget thy
people, and thy father's house, so shall the king have pleasure in thy
beauty."(7) This Ruth did too, and because of this she became a mother
of kings, even as the Church did likewise. For of her David himself
sprung. So then to shame them by all these things, and to prevail on
them not to be high-minded, he hath both composed the genealogy, and
brought forward these women. Yes, for this last, through those who
intervened, was parent to the great king, and of these David is not
ashamed. For it cannot, nay, it cannot be that a man should be good or
bad, obscure or glorious, either by the virtue or by the vice of his
forefathers; but if one must say somewhat even paradoxical, he shines
forth the more, who not being of worthy ancestors, has yet become
excellent.
6. Let no one therefore be high-minded on account of
these matters, but let him consider the forefathers of the Lord, and
put away all his haughtiness, and let good actions be his pride; or
rather, not even these. For thus it was that the Pharisee came to be
inferior to the Publican. Thus, if thou wouldest show the good work to
be great, have no high thought,(8) and thou hast proved it so much the
greater. Make account that thou hast done nothing, and then thou hast
done all. For if, being sinners, when we account ourselves to be what
we are, we
18
become righteous, as indeed the Publican did; how much more, when being
righteous we account ourselves to be sinners. Since if out of sinners
men are made righteous by a lowly mind (although this were not to be
lowly-minded but to be right-minded); if then to be right-minded avails
so much in the case of sinners, consider what will not lowliness of
mind do with respect to righteous men.
Do not then mar thy labors, nor cast away from thee
the fruits of thy toils, neither run thou in vain, making frustrate all
thy labor after the many courses thou hast run. Nay, for thy Lord knows
thy good works better than thou dost. Though thou give but a cup of
cold water, not even this doth He overlook; though thou contribute but
a farthing, though thou shouldest utter a sigh only, He receives it all
with great favor and is mindful thereof, and assigns for it great
rewards.
But wherefore dost thou search out thine own doings,
and bring them out before us continually? Knowest thou not, that if
thou praise thyself, God will no more praise thee? even as if thou
bewail thyself,(1) He will not cease proclaiming thee before all. For
it is not at all His will that thy labors should be disparaged. Why do
I say, disparaged? Nay, He is doing and contriving all things, so that
even for little He may crown thee; and He goes about seeking excuses,
whereby thou mayest be delivered from hell. For this cause, though thou
shouldest work but the eleventh hour of the day, He gives thy wages
entire; and though thou afford no ground of salvation, He saith, "I do
it for mine own sake, that my name be not profaned:"(2) though thou
shouldest sigh only, though thou shouldest only weep, all these things
He quickly catches hold of, for an occasion of saving thee.
Let us not therefore lift up ourselves, but let us
declare ourselves unprofitable, that we may become profitable. For if
thou call thyself approved, thou art become unprofitable, though thou
wert approved; but if useless, thou art become profitable, even though
thou wert reprobate.
7. Wherefore it is necessary to forget our good
actions. "Yet how is it possible," one may say, "not to know these
things with which we are well acquainted?" How sayest thou? Offending
thy Lord perpetually, thou livest delicately, and laughest, and dost
not so much as know that thou hast sinned, but hast consigned all to
oblivion; and of thy good actions canst thou not put away the memory?
And yet fear is a stronger kind of thing. But we do the very contrary;
on the one hand, whilst each day we are offending, we do not so much as
put it before our mind; on the other, if we give a little money to a
poor person, this we are ever revolving. This kind of conduct comes of
utter madness, and it is a very great loss to him who so makes his
reckoning.(2) For the secure storehouse of good works is to forget our
good works. And as with regard to raiment and gold, when we expose them
in a market-place, we attract many ill-meaning persons; but if we put
them by at home and hide them, we shall deposit them all in security:
even so with respect to our good deeds; if we are continually keeping
them in memory, we provoke the Lord, we arm the enemy, we invite him to
steal them away; but if no one know of them, besides Him who alone
ought to know, they will lie in safety.
Be not therefore for ever parading them, lest some
one should take them away. As was the case with the Pharisee, for
bearing them about upon his lips; whence also the devil caught them
away. And yet it was with thanksgiving he made mention of them, and
referred the whole to God. But not even did this suffice Him. For it is
not thanksgiving to revile others, to be vainglorious before many, to
exalt one's self against them that have offended. Rather, if thou art
giving thanks to God, be content with Him only, and publish it not unto
men, neither condemn thy neighbor; for this is not thanksgiving.
Wouldest thou learn words of thanksgiving? hearken unto the Three
Children, saying, "We have sinned, we have transgressed. Thou art
righteous, O Lord, in all that thou hast done unto us, because thou
hast brought all things upon us by a true judgment."(4) For to confess
s one's own sins, this is to give thanks with confessions unto God: a
kind of thing which implies one to be guilty of numberless offenses,
yet not to have the due penalty exacted. This man most of all is the
giver of thanks.
8. Let us beware therefore of saying anything about
ourselves, for this renders us both odious with men and abominable to
God. For this reason, the greater the good works we do, the less let us
say of ourselves; this being the way to reap the greatest glory both
with men and with God. Or rather, not only glory from God, but a
reward, yea, a great recompense. Demand not therefore a reward that
thou mayest receive a reward.
19
Confess thyself to be saved by grace, that He may profess Himself a
debtor to thee; and not for thy good works only, but also for such
rightness of mind. For when we do good works, we have Him debtor for
our good works only; but when we do not so much as think we have done
any good work, then also for this disposition itself; and more for
this, than for the other things: so that this is equivalent to our good
works. For should this be absent, neither will they appear great. For
in the same way, we too, when we have servants,(1) do then most approve
them when, after having performed all their service with good will,
they do not think they have done anything great. Wherefore, if thou
wouldest make thy good deeds great, do not think them to be great, and
then they will be great.
It was in this way that the centurion also said, "I
am not fit that thou shouldest enter under my roof;" because of this,
he became worthy, and was "marvelled at"(2) above all Jews. On this
wise again Paul saith, "I am not meet to be called an apostle;"(3)
because of this he became even first of all. So likewise John: "I am
not meet to loose the latchet of His shoe;"(4) because of this he was
the "friend of the Bridegroom," and the hand which he affirmed to be
unworthy to touch His shoes, this did Christ draw unto His own head.(5)
So Peter too said, "Depart from me, for I am a sinful man;"(6) because
of this he became a foundation of the Church.
For nothing is so acceptable to God as to number
one's self with the last. This is a first principle of all practical
wisdom.(7) For he that is humbled, and bruised in heart, will not be
vainglorious, will not be wrathful, will not envy his neighbor, will
not harbor any other passion. For neither when a hand is bruised,
though we strive ten thousand times, shall we be able to lift it up on
high. If therefore we were thus to bruise our heart(8) likewise, though
it were stirred by ten thousand swelling passions, it could not be
lifted up, no, not ever so little. For if a man, by mourning for things
pertaining to this life, drives out all the diseases of his soul, much
more will he, who mourns for sins, enjoy the blessing of
self-restraint.(9)
9. "But who," one may say, "will be able thus to
bruise his own heart?" Listen to David, who became illustrious chiefly
because of this, and see the contrition of his soul. How after ten
thousand good works, and when he was on the point of being deprived of
country, and home, and life itself, at the very season of his calamity,
seeing a vile and outcast common soldier trample on the turn of his
fortunes(10) and revile him; so far from reviling him again, he utterly
forbad one of his captains, who was desirous to have slain him, saying,
"Let him alone, for the Lord hath bidden him."(11) And again, when the
priests desired to carry about the ark of God(12) with him, he did not
permit it; but what doth he say?(13) "Let me set it down in the temple,
and if God deliver me from the dangers that are before me, I shall see
the beauty thereof; but if He say to me, I have no delight in thee,
behold, here am I, let Him do to me as seemeth good unto Him." And that
which was done with regard to Saul, again and again, even oftentimes,
what excellence of self-restraint doth it not show? Yea, for he even
surpassed the old law, and came near to the apostolic injunctions. For
this cause he bore with contentedness all that came from the Lord's
hands; not contending against what befell him, but aiming at one object
alone, namely, in everything to obey, and follow the laws set by Him.
And when after so many noble deeds on his part, he saw the tyrant, the
parricide, the murderer of his own brother, that injurious, that
frenzied one, possessing in his stead his own kingdom, not even so was
he offended. But "if this please God," saith he, "that I should be
chased, and wander, and flee, and that he should be in honor, I
acquiesce, and accept it, and do thank God for His many afflictions."
Not like many of the shameless and impudent ones, who when they have
not done, no not the least part of his good works, yet if they see any
in prosperity, and themselves enduring a little discouragement, ruin
their own souls by ten thousand blasphemies. But David was not such an
one; rather he showed forth all modesty.(14) Wherefore also God said,
"I have found David, the son of Jesse, a man after mine own heart."(15)
Such a spirit as this let us too acquire, and
whatever we may suffer we shall bear it easily, and before the Kingdom,
we shall reap here the gain accruing from lowliness of
20
mind. Thus "learn," saith He, "of me, for I am meek and lowly in heart,
and ye shall find rest unto your souls."(1) Therefore in order that we
may enjoy rest both here and hereafter, let us with great diligence
implant in our souls the mother of all things that are good, I mean
humility. For thus we shall be enabled both to pass over the sea of
this life without waves, and to end our voyage in that calm harbor; by
the grace and love towards man of our Lord Jesus Christ, to whom be
glory and might for ever and ever. Amen.
HOMILY IV.
MATT. I. 17.
"So all the generations from Abraham to David are fourteen generations,
and from David until the carrying away into Babylon are fourteen
generations, and from the carrying away into Babylon unto Christ are
fourteen generations."
He hath divided all the generations into three
portions, to indicate that not even when their form of government was
changed did they become better, but alike under an aristocracy, and
under a king, and under an oligarchy, they were in the same evil ways,
and whether popular leaders, or priests, or kings controlled them, it
was no advantage to them in the way of virtue.
But wherefore hath he in the middle portion passed
over three kings, and in the last, having set down twelve generations,
affirmed them to be fourteen? The former question I leave for you to
examine;(1) for neither is it needful for me to explain all things to
you, lest ye should grow indolent: but the second we will explain.(2)
To me then he seems in this place to be putting in the place of a
generation, both the time of the captivity, and Christ Himself, by
every means connecting Him with us. And full well doth he put us in
mind of that captivity, making it manifest that not even when they went
down thither, did they become more sober-minded; in order that from
everything His coming may be shown to be necessary.
"Why then," one may say, "doth not Mark do this, nor
trace Christ's genealogy, but utter everything briefly?" It seems to me
that Matthew was before the rest in entering on the subject (wherefore
he both sets down the genealogy with exactness, and stops at those
things which require it): but that Mark came after him, which is why he
took a short course, as putting his hand to what had been already
spoken and made manifest.(3)
How is it then that Luke not only traces the
genealogy, but doth it through a greater number? As was natural,
Matthew having led the way, he seeks to teach us somewhat in addition
to former statements. And each too in like manner imitated his master;
the one Paul, who flows fuller than any river; the other Peter, who
studies brevity.
2. And what may be the reason that Matthew said not
at the beginning, in the same way as the prophet, "the vision which I
saw," and "the word which came unto me"? Because he was writing unto
men well disposed, and exceedingly attentive to him. For both the
miracles that were done cried aloud, and they who received the word
were exceeding faithful. But in the case of the prophets, there were
neither so many miracles to proclaim them; and besides, the tribe of
the false prophets, no small one, was riotously breaking in upon them:
to whom the people of the Jews gave even more heed. This kind of
opening therefore was necessary in their case.
And if ever miracles were done, they were done for
the aliens' sake, to increase the number of the proselytes; and for
manifestation of God's power, if haply their enemies having taken them
captives, fancied they prevailed,
21
because their own gods were mighty: like as in Egypt, out of which no
small "mixed multitude"(1) went up; and, after that, in Babylon, what
befell touching the furnace and the dreams. And miracles were wrought
also, when they were by themselves in the wilderness; as also in our
case: for among us too, when we had just come out of error, many
wonderful works were shown forth; but afterwards they stayed, when in
all countries true religion had taken root.
And what took place at a later period(2) were few
and at intervals; for example, when the sun stood still in its course,
and started back in the opposite direction. And this one may see to
have occurred in our case also. For so even in our generation, in the
instance of him who surpassed all in ungodliness, I mean Julian, many
strange things happened. Thus when the Jews were attempting to raise up
again the temple at Jerusalem, fire burst out from the foundations, and
utterly hindered them all; and when both his treasurer,(3) and his
uncle and namesake, made the sacred vessels the subject of their open
insolence, the one was "eaten with worms, and gave up the ghost,"(4)
the other "burst asunder in the midst." Moreover, the fountains
failing,(5) when sacrifices were made there, and the entrance of the
famine into the cities together with the emperor himself, was a very
great sign. For it is usual with God to do such things; when evils are
multiplied, and He sees His own people afflicted, and their adversaries
greatly intoxicated with their dominion over them, then to display His
own power; which he did also in Persia with respect to the Jews.
3. Wherefore, that he was not acting without an
object, or by chance, when he distributed Christ's forefathers into
three portions, is plain from what hath been said. And mark, too,
whence he begins, and where he ends. From Abraham to David; from David
to the captivity of Babylon; from this unto Christ Himself. For both at
the beginning he put the two in close succession, David and Abraham,
and also in summing up he mentions both in the same way. And this,
because, as I have already said, it was to them that the promises were
made.
But why can it be, that as he mentioned the
captivity of Babylon, he did not mention also the descent into Egypt?
Because they had ceased to be any longer afraid of the Egyptians, but
the Babylonians they dreaded still. And the one thing was ancient, but
the other fresh, and had taken place of late. And to the one they were
carried down for no sins, but to the other, transgressions were the
cause of their being removed.
And also with regard to the very names, if any one
were to attempt to translate their etymologies, even thence would he
derive great matter of divine speculation,(6) and such as is of great
importance with regard to the New Testament: as, for instance, from
Abraham's name, from Jacob's, from Solomon's, from Zorobabel's. For it
was not without purpose that these names were given them. But lest we
should seem to be wearisome by running out a great length, let us pass
these things by, and proceed to what is urgent.
4. Having then mentioned all His forefathers, and
ending with Joseph, he did not stop at this, but added, "Joseph the
husband of Mary;" intimating that it was for her sake he traced his
genealogy also. Then, lest when thou hast heard of the "husband of
Mary," thou shouldest suppose that Christ was born after the common law
of nature, mark, how he sets it right by that which follows. "Thou hast
heard," saith he, "of an husband, thou hast heard of a mother, thou
hast heard a name assigned to the child, therefore hear the manner too
of the birth. "The birth of Jesus Christ was on this wise."(7) "Of what
kind of birth art thou telling me, I pray thee, since thou hast already
mentioned His ancestors?" "I still wish to tell thee the manner also of
His birth." Seest thou, how he wakens up the hearer? For as though he
were about to speak of something unusual,(8) he promises to tell also
the manner thereof.
And observe a most admirable order in the things he
hath mentioned. For he did not proceed directly to the birth, but puts
us in mind first, how many generations he was from Abraham, how many
from David, and from the captivity of Babylon; and thus he
22
sets the careful hearer upon considering the times, to show that this
is the Christ who was preached by the prophets. For when thou hast
numbered the generations, and hast learnt by the time that this is He,
thou wilt readily receive likewise the miracle which took place in His
birth. Thus, being about to tell of a certain great thing, His birth of
a virgin, he first shadows over the statement, until he hath numbered
the generations, by speaking of "an husband of Mary;" or rather he doth
even put in short space(1) the narration of the birth itself, and then
proceeds to number also the years, reminding the hearer, that this is
He, of whom the patriarch jacob had said, He should then at length
come, when the Jewish rulers had come to an end; of whom the prophet
Daniel had proclaimed beforehand, that He should come after those many
weeks. And if any one, counting the years spoken of to Daniel by the
angel in a number of weeks, would trace down the time from the building
of the city to His birth, by reckoning he will perceive the one to
agree with the other.(2)
5. How then was He born, I pray thee? "When as His
mother Mary was espoused:"(3) He saith not "virgin," but merely
"mother;" so that his account is easy to be received. And so having
beforehand prepared the hearer to look for some ordinary piece of
information, and by this laying hold of him, after all he amazes him by
adding the marvellous fact, saying, "Before they came together, she was
found with child of the Holy Ghost." He saith not, "before she was
brought to the bridegroom's house;" for indeed she was therein. It
being the way of the ancients for the most part to keep their espoused
wives in their house:(4) in those parts, at least, where one may see
the same practised even now. Thus also Lot's sons-in-law were in his
house with him. Mary then herself likewise was in the house with Joseph.
And wherefore did she not conceive before her
espousal? It was, as I said at first, that what had been done might be
concealed awhile, and that the Virgin might escape every evil
suspicion. For when he, who had most right of all to feel jealousy, so
far from making her a show, or degrading her, is found even receiving
and cherishing her after her conception; it was quite clear that,
unless he had fully persuaded himself that what was done was of the
operation of the Holy Spirit, he would not have kept her with him, and
ministered to her in all other things. And most properly hath he said,
that "she was 'found' with child," the sort of expression that is wont
to be used with respect to things strange, and such as happen beyond
all expectation, and are unlooked for.
Proceed therefore no further, neither require
anything more than what hath been said; neither say thou, "But how was
it that the Spirit wrought this of a virgin?" For if, when nature is at
work, it is impossible to explain the manner of the formation; how,
when the Spirit is working miracles, shall we be able to express these?
And lest thou shouldest weary the evangelist, or disturb him by
continually asking these things, he hath said who it was that wrought
the miracle, and so withdrawn himself. "For I know," saith he, "nothing
more, but that what was done was the work of the Holy Ghost."
6. Shame on them who busy themselves touching the
generation on high. For if this birth, which hath witnesses without
number, and had been proclaimed so long a time before, and was
manifested and handled with hands, can by no man be explained; of what
excess of madness do they come short who make themselves busy and
curious touching that unutterable generation? For neither Gabriel nor
Matthew was able to say anything more, but only that it was of the
Spirit; but how, of the Spirit, or in what manner, neither of them hath
explained; for neither was it possible.
Nor think that thou hast learnt all, by hearing "of
the Spirit;" nay, for we are ignorant of many things, even when we have
learnt this; as, for instance, how the Infinite is in a womb, how He
that contains all things is carried, as unborn, by a woman; how the
Virgin bears, and continues a virgin. How, I pray thee, did the Spirit
frame that Temple? how did He take not all the flesh from the womb, but
a part thereof, and increased it, and fashioned it? For that He did
come forth of the Virgin's flesh, He hath declared by speaking of "that
which was conceived in her;"(5) and Paul, by saying, "made of a woman;"
whereby he stops the mouths of them(6) that say, Christ came among us as
23
through some conduit. For, if this were so, what need of the womb? If
this were so, He hath nothing in common with us, but that flesh is of
some other kind, and not of the mass which belongs to us. How then was
He of the root of Jesse? How was He a rod? how Son of man? how was Mary
His mother? how was He of David's seed? how did he "take the form of a
servant?"(1) how "was the Word made flesh?"(2) and how saith Paul to
the Romans, "Of whom as concerning the flesh Christ came, who is God
over all?"(3) Therefore that He was of us, and of our substance,(4) and
of the Virgin's womb, is manifest from these things, and from others
beside; but how, is not also manifest. Do not either thou then inquire;
but receive what is revealed, and be not curious about what is kept
secret.
7. "And Joseph her husband, being," saith he "a just
man, and not willing to make her a public example, was minded to put
her away privily."(5)
Having said that it was of the Holy Ghost, and
without cohabitation, he establishes his statement in another way
again.(6) Lest any one should say, "Whence doth this appear? Who hath
heard, who hath seen any such thing ever come to pass?"--or lest you
should suspect the disciple as inventing these things to favor his
Master;--he introduces Joseph as contributing, by what he underwent, to
the proof of the things mentioned; and by his narrative all but says,
"If thou doubt, me, and if thou suspect my testimony, believe her
husband." For "Joseph," saith he, "her husband, being a just man." By
"a just man" in this place he means him that is virtuous in all things.
For both freedom from covetousness is justice, and universal virtue is
also justice;(7) and it is mostly in this latter sense that the
Scripture uses the name of justice; as when it saith, "a man that was
just and true;"(8) and again, "they were both just."(9) Being then
"just," that is good and considerate, "he was minded to put her away
privily." For this intent he tells what took place before Joseph's
being fully informed, that thou mightest not mistrust what was done
after he knew. However, such a one was not liable to be made a public
example only, but that she should also be punished was the command of
the law. Whereas Joseph remitted not only that greater punishment, but
the less likewise, namely, the disgrace. For so far from punishing, he
was not minded even to make an example of her. Seest thou a man under
self-restraint, and freed from the most tyrannical of passions. For ye
know how great a thing jealousy is: and therefore He said, to whom
these things are clearly known, "For full of jealousy is the rage of a
husband;"(10) "he will not spare in the day of vengeance:" and
"jealousy is cruel as the grave."(11) And we too know of many that have
chosen to give up their lives rather than fall under the suspicion of
jealousy. But in this case it was not so little as suspicion, the
burden of the womb entirely convicting her. But nevertheless he was so
free from passion as to be unwilling to grieve the Virgin even in the
least matters. Thus, whereas to keep her in his house seemed like a
transgression of the law, but to expose and bring her to trial would
constrain him to deliver her to die; he doth none of these things, but
conducts himself now by a higher rule than the law. For grace being
come, there must needs henceforth be many tokens of that exalted
citizenship. For as the sun, though as yet he show not his beams, doth
from afar by his light illumine more than half(12) the world; so
likewise Christ, when about to rise from that womb, even before He came
forth, shone over all the world. Wherefore, even before her travail,
prophets danced for joy, and women foretold what was to come, and John,
when he had not yet come forth from the belly, leaped from the very
womb. Hence also this man exhibited great self-command, in that he
neither accused nor upbraided, but only set about putting her away.
8. The matter then being in this state, and all at
their wits' end,(13) the angel comes to solve all their difficulties.
But it is worth inquiring, why the angel did not speak sooner, before
the husband had such thoughts: but, "when he thought on it," not until
then, he came; for it is said, "While he thought on these things, the
angel" comes. And yet to her he declares the good tidings even before
she conceived. And this again contains another difficulty; for even
though the angel had not spoken, wherefore was the Virgin silent, who
had been informed by the angel; and why, when she saw her betrothed
husband in trouble, did she not put an end to his perplexity?
24
Wherefore then did not the angel speak before Joseph
became troubled. For we must needs explain the former difficulty first.
For what reason then did he not speak? Lest Joseph should be
unbelieving, and the same happen to him as to Zacharias. For when the
thing was visible, belief was thenceforth easy; but when it had not yet
a beginning, it was not equally easy to receive his saying. For this
reason the angel spake not at the first, and through the same cause the
Virgin too held her peace. For she did not think to obtain credit with
her betrothed husband, in declaring to him a thing unheard of, but
rather that she should provoke him the more, as though she were cloking
a sin that had been committed. Since if she herself, who was to receive
so great a favor, is affected somewhat after the manner of man, and
saith, "How shall this be, seeing I know not a man?"(1) much more would
he have doubted; and especially when hearing it from the woman who was
under suspicion. Wherefore the Virgin saith nothing to him, but the
angel, the time demanding it, presents himself to him.
9. Why then, it may be asked, did he not so in the
Virgin's case also, and declare the good tidings to her after the
conception? Lest she should be in agitation and great trouble. For it
were likely that she, not knowing the certainty, might have even
devised something amiss touching herself, and have gone on to strangle
or to stab herself, not enduring the disgrace. For wondrous indeed was
that Virgin, and Luke points out her excellency, saying, that when she
heard the salutation, she did not straightway pour herself out,(2)
neither did she accept the saying, but "was troubled," seeking "what
manner of salutation this might be."(3) Now she who was of such perfect
delicacy would even have been distracted with dismay at the thought of
her shame, not expecting, by whatever she might say, to convince any
one who should hear of it, but that what had happened was adultery.
Therefore to prevent these things, the angel came before the
conception. Besides that, it was meet that womb should be free from
trouble which the Maker of all things entered; and the soul rid of all
perturbation, which was thought worthy to become the minister of such
mysteries. For these reasons He speaks to the Virgin before the
conception, but to Joseph at the time of travail.
And this many of the simpler sort, not
understanding, have said there is a discordance; because Luke saith it
was Mary to whom he declared the good tidings, but Matthew, that it was
Joseph; not knowing that both took place. And this sort of thing it is
necessary to bear in mind throughout the whole history; for in this way
we shall solve many seeming discordances.
10. The angel then comes, when Joseph is troubled.
For in addition to the causes mentioned, with a view also to the
manifestation of his self-command, he defers his coming. But when the
thing was on the point of taking place, then at last he presents
himself. "While he thought on these things, an angel appeareth to
Joseph in a dream."(4)
Seest thou the mildness of the husband? So far from
punishing, he did not even declare it to any one, no not even to her
whom he suspected, but was thinking it over with himself, as aiming to
conceal the cause even from the Virgin herself. For neither is it said
that he was minded to "cast her out," but to "put her away," so very
mild and gentle was the man. "But while he is thinking on these things,
the angel appeareth in a dream."
And why not openly, as to the shepherds, and to
Zacharias, and to the Virgin? The man was exceedingly full of faith,
and needed not this vision. Whereas the Virgin, as having declared to
her very exceeding good tidings, greater than to Zacharias, and this
before the event, needed also a marvellous vision; and the shepherds,
as being by disposition rather dull and clownish.(5) But this man,
after the conception,(6) when his soul was actually possessed with that
evil suspicion, and ready to exchange it for good hopes, if there
appeared any one to guide that way, readily receives the revelation.
Wherefore he hath the good tidings declared to him after his suspicion,
that this selfsame thing might be to him a convincing proof of the
things spoken. I mean, that the fact of his having mentioned it to no
one, and his hearing the angel say the very things which he thought in
his mind, this afforded him an unquestionable sign that one had come
from God to say it. For to Him alone it belongs to know the secrets of
the heart.
Mark only, what a number of results are here. The
man's self-command is thoroughly shown; the word spoken in season
contributes to his faith, and the history is freed from suspicion, in
that it shows him to have felt what it was likely a husband would feel.
25
10. How then doth the angel assure him? Hear and
marvel at the wisdom of his words. For being come he saith, "Joseph,
thou son of David, fear not to take unto thee Mary thy wife." He
straightway puts him in mind of David, of whom the Christ was to
spring, and he doth not suffer him to be greatly perturbed, by the
title of his forefathers, reminding him of the promise made to the
whole race. Else wherefore doth he call him "Son of David"?
"Fear not:" and yet in another case God doeth not
so, but when one was devising about a certain woman what he ought not,
He spake the word more in a way of rebuke, and with a threat.[1] And
yet there too, the act was of ignorance, for not with knowledge did
that person take Sarah; yet nevertheless He rebuked him: but here
mildly. For exceeding great were the mysteries He was dispensing,[2]
and wide the interval between the two men; wherefore neither was there
need of rebuke.
But by saying, "fear not," he signifies him to have
been afraid, lest he should give offense to God, as retaining an
adulteress; since, if it had not been for this, he would not have even
thought of casting her out. In all ways then he points out that the
angel came from God, bringing forward and setting before him all, both
what he thought to do, and what he felt in his mind.
Now having mentioned her name, he stayed not at
this, but added also, "thy wife;" whereas he would not have called her
so, if she had been corrupted. And here he calls her that is espoused
"a wife;" as indeed the Scripture is wont to call betrothed husbands
sons-in-law even before marriage.
But what means, "to take unto thee?" To retain her
in his house, for in intention she had been now put away by him. "Her,
being put away, do thou retain," saith he, "as committed unto thee by
God, not by her parents. And He commits her not for marriage; but to
dwell with thee; and by my voice doth He commit her." Much as Christ
Himself afterwards committed her to His disciple, so even now unto
Joseph.
12. Then having obscurely signified the matter in
hand, he mentioned not the. evil suspicion; but, in a manner more
reverent and seemly, by telling the cause of travail he removed this
also; implying that the very thing which had made him afraid, and for
which he would have cast her out,--this very thing, I say, was a just
cause why he should take her and retain her in his house. Thus more
than entirely[3] doing away with his distress. "For she is not only
free," saith he, "from unlawful intercourse, but even above all nature
is her conception. Not only therefore put away thy fear, but even
rejoice more exceedingly, 'for that which is conceived in her is of the
Holy Ghost.'"
A strange thing it was which he spake of, surpassing
man's reason, and above all the laws of nature. How then is he to
believe, to whom such tidings are altogether new? "By the things that
are past," saith he, "by the revelations." For with this intent he laid
open all things that were in his mind, what he felt, what he feared,
what he was resolved to do;--that by these he might assure himself of
this point.
Or rather, not by things past only, but like wise by
things to come, he wins him over. "And she shall bring forth," saith
he, "' a Son, and thou shall call His name Jesus."[4] "For do not thou,
because He is of the Holy Ghost, imagine that thou art an alien to the
ministry of this dispensation. Since although in the birth thou hast no
part, but the Virgin abode untouched, nevertheless, what pertains to a
father, not injuring the honor of virginity, that do I give thee, to
set a Name on that which is born: for "thou shalt call Him." For though
the offspring be not thine, yet shalt thou exhibit a father's care
towards Him. Wherefore I do straightway, even from the giving of the
name, connect thee with Him that is born."
Then lest on the other hand any one should from this
suspect him to be the father, hear what follows, with what exact care
he states it. "She shall bring forth," he saith, "a Son:" he doth not
say, "bring forth to thee," but merely "she shall bring forth," putting
it indefinitely:[5] since not to him did she bring forth, but to the
whole world.
13. For this cause too the angel came bringing His
name from Heaven, hereby again intimating that this is a wondrous
birth: it being God Himself who sends the name from above by the angel
to Joseph. For neither was this without an object, but a treasure of
ten thousand blessings. Wherefore the angel also interprets it, and
suggests good hopes, in this way again leading him to belief. For to
these things we are wont to be more inclined, and therefore are also
fonder of believing them.
So having established his faith by all, by the past
things, by the future, by the present, by the honor given to himself,
he rings in the prophet also in good time, to give his
26
suffrage in support of all these. But before introducing him, he
proclaims beforehand the good things which were to befall the world
through Him. And what are these? Sins removed and done away.[1] "For He
shall save His people from their sins."
Here again the thing is signified to be beyond all
expectation. For not from visible wars, neither from barbarians, but
what was far greater than these, from sins, he declares the glad
tidings of deliverance; a work which; had never been possible to any
one before.
But wherefore, one may ask, did he say, "His
people," and not add the Gentiles also? That he might not startle the
hearer yet a while. For to him that listens with understanding he
darkly signified the Gentiles too. For "His people" are not the Jews
only, but also all that draw nigh and receive the knowledge that is
from Him.
And mark how he hath by the way discovered to us
also His dignity, by calling the Jewish nation "His people." For this
is the word of one implying nought else, but that He who is born is
God's child, and that the King of those on high is the subject of his
discourse. As neither doth forgiving sins belong to any other power.
but only to that single essence.
14. Forasmuch then as we have partaken of so great a
gift, let us do everything not to dishonor such a benefit. For if even
before this honor, what was done was worthy of punishment, much more
now, after this unspeakable benefit. And this I say not now for no
cause.[2] but because I see many after their baptism living more
carelessly than the uninitiated, and having nothing peculiar to
distinguish them in their way of life. It is, you see, for this cause,
that neither in the market nor in the Church is it possible to know
quickly who is a believer and who an unbehever; unless one be present
at the time of the mysteries, and see the one sort put out, the others
remaining within. Whereas they ought to be distinguished not by their
place, but by their way of life. For as men's outward[3] dignities are
naturally to be discovered by the outward signs with which they are
invested, so ours ought to be discernible by the soul. That is, the
believer ought to be manifest not by the gift only, but also by the new
life. The believer ought to be the light and. salt of the world. But
when thou dost not give light even to thyself. neither bind up thine
own gangrene, what remains, whereby we are to know thee? Because thou
hast entered the holy waters? Nay, this to thee becomes a store[4] of
punishment. For greatness of honor is, to them who do not choose to
live worthy of the honor, an increase of vengeance. Yea, the believer
ought to shine forth not only by what he hath received from God, but
also by what he himself hath contributed; and should be discernible by
everything, by.his gait, by his look, by his garb, by his voice. And
this I have said, not that display, but that the profit of beholders,
may be the rule by which we frame ourselves.
15. But now, what things soever I might seek to
recognize thee by, I find thee in all points distinguished by the
contraries of the same. For whether by thy place I would fain discern
thee, I see thee spending thy day in horse races, and theatres, and
scenes of lawlessness, in the wicked assemblies in the market places,
and in companies of depraved men; or by the fashion of thy countenance,
I see thee continually laughing to excess, and dissolute as a
grinning[5] and abandoned harlot; or by thy clothes, I see thee in no
better trim than the people on the stage; or by thy followers, thou art
leading about parasites and flatterers; or by thy words, I hear thee
say nothing wholesome, nothing necessary, nothing of moment to our
life; or by thy table, yet heavier from thence will the charge against
thee appear.
By what then, tell me, am I to recognize the
believer[6] in thee, while all the things I . have mentioned give the
contrary sentence? And why do I say, the believer? since I can not
clearly make out whether thou art a man. For when thou art like an ass,
kicking, and like a bull, wantoning, and like a horse neighing after
women; when thou dost play the glutton like the bear, and pamper thy
flesh as the mule, and bear malice like the camel;[7] when thou dost
raven as a wolf, art wrathful as a serpent, stingest like a scorpion,
and art crafty as a fox, treasurest the poison of wickedness like an
asp or a viper, and warrest against thy brethren like that evil demon
;--how shall I be able to number thee with men, not seeing in thee the
marks of man's nature. Why, whilst I am seeking the difference of
catechumen and believer, I come near not to find even the difference
between a man and a will beast. For what shall I
27
call thee? a wild beast? Nay, the wild beasts are possessed by some one
of these defects, but thou heapest all together, and far surpassest
their brutishness. Shall I then call thee a devil?[1] Nay, a devil is
not a slave to the dominion of the belly, neither doth he set his love
on riches. When therefore thou hast more faults than either wild beasts
or devils, how, I pray thee, shall we call thee a man? And if thou art
not to be styled a man, how shall we address thee as a believer?
16. And what is yet more grievous is this, that
being in such evil case, we have no idea whatever of the deformity of
our own soul, nor discern the hideousness thereof. And yet when thou
art sitting at a hairdresser's, and having thine hair cut, thou takest
the mirror, and dost examine with care the arrangement of thy locks,
and askest them that stand by, and the haircutter himself, if he hath
well disposed what is on the forehead; and being old, for so it often
happens, art not ashamed of going wild with the fancies of youth: while
of our own soul, not only deformed, but transformed into a wild beast,
and made a sort of Scylla or Chimaera, according to the heathen fable,
we have not even a slight perception. And yet in this case too there is
a mirror, spiritual, and far more excellent, and more serviceable than
that other one; for it not only shows our own deformity, but transforms
it too, if we be willing, into surpassing beauty. This mirror is the
memory of good men, and the history of their blessed lives; the reading
of the Scriptures; the laws given by God. If thou be willing once only
to look upon the portraitures of those holy men, thou will both see the
foulness of thine own mind, and having seen this, wilt need nothing
else to be set free from that deformity. Because the mirror is useful
for this purpose also, and makes the change easy.
Let no man therefore continue in the form of the
irrational creatures. For if the slave doth not enter into the father's
house, how wilt thou, having become even a wild beast, be able to set
thy foot within those vestibules? And why say I, a wild beast? Nay,
such a one is more unmanageable than any wild beast. For they, although
by nature savage, yet when they have had the advantage of man's art,
oftentimes grow tame; but thou who hast changed their natural wildness
into this unnatural gentleness, what sort of plea wilt thou have, when
thou hast trained thine own natural meekness into the savageness that
is contrary to nature? when that which is wild by nature thou
exhibitest in gentle mood, but presentest thyself, by nature so gentle,
unnaturally savage? and the lion[2] thou tamest and makest tractable,
but thine own wrath thou renderest wilder than any lion. And yet in
that case there are two hindrances, first that the beast is deprived of
reason, and then that it is the most wrathful of all things;
nevertheless by the excellency of the wisdom given to thee of God, thou
dost overcome even nature. Thou therefore, who in who beasts art
victorious over nature herself, how is it that in thine own case
together with nature thou givest up thine admirable quality of free
will[3] also?
Further, if I were bidding thee make another man
gentle, not even so ought I to seem as one enjoining impossible things;
however, thou mightest then object that thou hast not the control of
another's disposition, and that it doth not altogether rest with thee.
But now it is thine own wild beast, and a thing which absolutely
depends on thee. What plea then hast thou? or what fair excuse wilt
thou be able to put forth, turning as thou art a lion into a man, and
regardless that thou thyself art of a man becoming a lion; upon the
beast bestowing what is above nature, but for thyself not even
preserving what is natural? Yea, while the wild beasts are by thine
earnest endeavors advanced into our noble estate, thou art by thyself
cast down from the throne of the kingdom, and thrust out into their
madness. Thus, imagine, if thou wilt, thy wrath to be a kind of wild
beast, and as much zeal as others have displayed about lions, so much
do thou in regard of thyself, and cause that way of taking things[4] to
become gentle and meek. Because this too hath grievous teeth and
talons, and if thou tame it not, it will lay waste all things. For not
even lion nor serpent hath such power to rend the vitals as wrath, with
its iron talons continually doing so. Since it mars, we see, not the
body only, but the very health likewise of the soul is corrupted by it,
devouring, rending, tearing to pieces all its strength, and making it
useless for everything. For if a man nourishing worms in his entrails,
shall not be able so much as to breathe, his inward parts all wasting
away; how shall we. having so large a serpent eating up all within us
(it is wrath I mean), how, I say, shall we be able to produce anything
noble?
17. How then are we to be freed from this
28
pest? If we can drink a potion that is able 5 to kill the worms within
us and the serpents.' "And of what nature," it will be asked, "may this
potion be, that hath such power?" The precious Blood of Christ, if it
be received with full assurance,[1] (for this will have power to
extinguish every disease); and together with this the divine Scriptures
carefully heard, and almsgiving added to our hearing; for by means of
all these things we shall be enabled to mortify the affections that mar
our soul. And then only shall we live; for now surely we are in no
better state than the dead: forasmuch as it cannot be, that while those
passions live, we should live too, but we must necessarily perish. And
unless we first kill them here, they will be sure to kill us in the
other life; or rather before that death they will exact of us, even
here, the utmost penalty. Yes, for every such passion is both cruel and
tyrannical and insatiable, and never ceases to devour us every day. For
"their teeth are the teeth of a lion,"[2] or rather even far more
fierce. For the lion, as soon as ever he is satisfied, is wont to leave
the carcass that hath fallen in his way; but these passions neither are
satisfied, nor do they leave the man whom they have seized, until they
have set him nigh the devil. For so great is their power, that the very
service which Paul showed forth to Christ,[3] despising both hell and
the kingdom for His sake, even this same do they require of them whom
they have seized. For whether it be with the love of women, or of
riches, or of glory, that any one is entangled, he laughs at hell
thenceforth, and despises the kingdom, that he may work the will of
these. Let us not then doubt Paul when he saith that he so loved
Christ. For when some are found so doing service to their passions, how
should that other afterwards seem incredible? Yea, and this is the
reason why our longing for Christ is feebler, because all our strength
is consumed on this love, and we rob, and defraud, and are slaves to
vainglory; than which what can be more worthless?
For though thou shouldest become infinitely
conspicuous, thou wilt be nothing better than the base: rather for this
selfsame cause thou wilt even be baser. For when they who are willing
to give thee glory, and make thee illustrious, do for this very cause
ridicule thee, that thou desirest the glory which comes of them, how
can such instances fail to turn the contrary way in regard of thee. For
indeed this thing is among those which attract censure. So that even as
in the case of one desiring to commit adultery or fornication, should
any one praise or flatter him, by this very act he becomes an accuser.
rather than a commender of the person indulging such desires: so with
regard to him who is desirous of glory; when we all praise, it is
accusation rather than praise which we bestow on those who wish to be
made glorious.
18. Why then bring upon thyself that, from which the
very opposite is wont to befall thee. Yea, if thou wilt be glorified,
despise glory; so shall thou be more illustrious than any. Why feel as
Nebuchadnezzar felt? For he too set up an image, thinking from wood and
from a senseless figure to procure to himself an increase of fame, and
the living would fain appear more glorious by the help of that which
hath no life. Seest thou the excess of his madness; how, thinking to do
honor, he rather offered insult, to himself? For when it appears that
he is relying rather on the lifeless thing, than on himself and the
soul that lives in him, and when for this cause he advances the stock
unto such high precedence, how can he be other than ridiculous,
endeavoring as he doth to adorn himself, not by his way of living, but
by planks of wood? Just as if a man should think proper to give himself
airs, because of the pavement of his house, and his beautiful staircase
rather than because he is a man. Him do many too amongst us imitate
now. For as he for his image, so some men claim to be admired for their
clothes, others for their house; or for their mules and chariots, and
for the columns in their house. For inasmuch as they have lost their
being as men, they go about gathering to themselves from other quarters
such glory as is full of exceeding ridicule.
But as to the noble and great servants of God, not
by these means, but by such as best became them, even by such did they
shine forth. For captives as they were, and slaves, and youths, and
strangers, and stripped of all resources of their own they proved at
that time far more awful than he who was invested with all these
things. And while Nebuchadnezzar found neither so great an image. nor
satraps, nor captains of the host, nor endless legions, nor abundance
of gold, nor other pomp, enough to meet his desire, and to show him
great; to these, on the other hand, stripped of all this, their high
self-restraint alone was sufficient, and showed him that wore the
diadem and the purple, as much inferior in glory to those who had no
such thing, as the sun is more glorious than a pearl.[4] For they were
led forth in the midst of the whole world, being at once
29
youths, and captives, and slaves, and straightway on their appearance
the king darted fire from his eyes, and captains, and deputies, and
governors, and the whole amphitheatre of the devil, stood around; and a
voice of pipes from all sides, and of trumpets, and of all music, borne
up to Heaven, was sounding in their ears, and the furnace burned up to
a boundless height, and the flame reached the very clouds, and all was
full of terror and dismay. But none of these things dismayed them, but
they laughed it all to scorn, as they would children mocking them, and
exhibited their courage and meekness, and uttering a voice clearer than
those trumpets, they said, "Be it known unto thee, O king."[1] For they
did Not wish to affront the king, no not so much as by a word, but to
declare their religion[2] only. For which cause, neither did they
extend their speech to any great length, but set forth all briefly;
"For there is," say they, "a God in Heaven, who is able tO deliver
us,"[3] "why showest thou me the multitude? why the furnace? why the
sharpened swords? why the terrible guards? our Lord is higher and more
might}, than all these."
Then when they considered that it was possible that
God might be willing even to permit them to be burnt; lest, if this
should come to pass, they might seem to be speaking falsehoods; they
add this also and say, "If this happen not, be it known unto thee, O
king, that we serve not thy gods."[4] For had they said, "Sins are the
cause of His not delivering us, should He fail to deliver," they would
not have been believed. Wherefore in this place they are silent on that
subject, though they speak of it in the furnace, again and again
alleging their sins. But before the king they say no such thing; only,
that though they were to be burnt, they would not give up their
religion.
For it was not for rewards and recompenses that they
did what they did, but out of love alone; and yet they were in
captivity too, and in slavery, and had enjoyed no good thing. Yea, they
had lost their country, and their freedom, and all their possessions.
For tell me not of their honors in the king's courts, for holy and
righteous as they were, they would have chosen ten thousand times
rather to have been beggars at home, and to have been partakers of the
blessings in the temple. "For I had rather," it is said, "be an
outcast[5] in the house of my God, than to dwell in the tents of
sinners." And "one day in thy courts is better than thousands."[6] They
would have chosen then ten thousand times rather to be outcasts at
home, than kings in Babylon. And this is manifest, from what they
declare even in the furnace, grieving at their continuance in that
country. For although themselves enjoyed great honors, yet seeing the
calamities of the rest they were exceedingly vexed; and this kind of
thing is most especially characteristic of saints, that no glory, nor
honor, nor anything else should be more precious to them than their
neighbor's welfare. See, for example, how even when they were in a
furnace, they made their supplication for all the people. But we not
even when at large bear our brethren in mind. And again, when they were
inquiring about the dreams? they were looking "not to their own but the
common good,"[8] for that they despised death they showed by many
things afterwards. But everywhere they put themselves forward, as
wishing to prevail[9] with God by importunity. Next, as not accounting
themselves either to be sufficient, they flee to the Fathers; but of
themselves they said that they offer nothing more than "a contrite
!spirit."[10]
19. These men then let us also imitate. Because now
too there is set up a golden i image, even the tyranny of Mammon. But
let us not give heed to the timbrels, nor to the flutes, nor to the
harps, nor to the rest of the pomp of riches; yea, though we must needs
fall into a furnace of poverty, let us choose it, rather than worship
that idol, and there will be "in the midst a moist whistling wind."[11]
Let us not then shudder at hearing of "a furnace of poverty." For so
too at that time they that fell into the furnace were shewn the more
glorious, but they that worshipped were destroyed. Only then all took
place at once, but in this case some part will be accomplished here,
some there, some both here and in the day that is to come. For they
that have chosen poverty, in order that they might not worship mammon,
will be more glorious both here and then, but they that have been rich
unjustly here, shall then pay the utmost penalty.
From this furnace Lazarus too went forth, not less
glorious than those children; but the rich man who was in the place of
them that worshipped the image, was condemned to
30
hell.[1] For indeed what we have now mentioned was a type of this.
Wherefore as in this instance they who fell into the furnace suffered
no hurt, but they who sat without were laid hold of with great
fierceness, so likewise shall it be then. The saints walking through
the river of fire shall suffer no pain, nay they will even appear
joyous; but they that have worshipped the image, shall see the fire
rest upon them fiercer than any wild beast, and draw them in. So that
if any one disbelieves hell, when he sees this furnace, let him from
the things present believe things to come, and fear not the furnace of
poverty, but the furnace of sin. For this is flame and torment, but
that, dew[2] and refreshment; and by this stands the devil, by that,
angels wafting aside the flame.
20. These things let them hear that are rich, that
are kindling the furnace of poverty. For though they shall not hurt
those others, "the dew"[2] coming to their aid; yet themselves they
will render an easy prey to the flame, which they have kindled with
their own hands.
Then, an angel went down with those children; now,
let us go down with[3] them that are in the furnace of poverty, and by
alms-deeds let us make a "dewy air,"[2] and waft the flame quite aside,
that we may be partakers of their crowns also; that the flames of hell
may likewise be scattered by the voice of Christ saying, "Ye saw me an
hungered, and fed me."[4] For that voice shall then be with us instead
of a "moist wind whistling"[2] through the midst of the flame. Let us
then go down with alms-giving, unto the furnace of poverty; let us
behold them that in self-restraint walk therein, and trample on the
burning coals; let us behold the marvel, strange and beyond thought, a
man singing praise in a furnace, a man giving thanks in fire, chained
unto extreme poverty, yet offering much praise to Christ. Since they,
who bear poverty with thankfulness, really become equal to those
children. For no flame is so terrible as poverty, nor so apt to set us
on fire. But those children were not set on fire; rather, on their
giving thanks to the Lord, their bonds too were at once loosed. So
likewise now, if when thou hast fallen into poverty, thou art thankful,
both the bonds are loosened, and the flame extinguished; or ·
though it be not extinguished (what is much more marvellous), it
becomes a fountain stead of a flame: which then likewise came to pass,
and in the midst of a furnace they enjoyed a pure dew. For the fire
indeed it quenched not, but the burning of those cast in it altogether
hindered. This one may see in their case also who live by the rules of
wisdom,[5] for they, even in poverty, feel more secure than the rich.
Let us not therefore sit down without the furnace,
feeling no pity towards the poor; lest the same befall us as then
befell those executioners. For if thou shouldest go down to them, and
take thy stand with the children, the fire will no longer work thee any
harm; but if thou shouldest sit above and neglect them in the flame of
their poverty, the flame will burn thee up. Go down therefore into the
fire, that thou mayest not be burnt up by the fire; sit not down
without the fire, lest the flame catch hold of thee. For if it should
find thee amongst the poor, it will depart from thee; but if alienated
from them, it will run upon thee quickly, and catch thee. Do not
therefore stand off from them that are cast in, but when the devil
gives command. to cast them that have not worshipped gold into the
furnace of poverty, be not thou of them that cast others in, but of
them that are cast in; that-thou mayest be of 'the number of the saved,
and not of the burned. For indeed it is a most effectual dew, to be
held in no subjection by desire of wealth, to be associate with poor
persons. These are wealthier than all, who have trampled under foot the
desire of riches. Forasmuch as those children too, by despising the
king at that time, became more glorious than the king. And thou
therefore, if thou despise the things of the world, shalt become more
honorable than all the world; like those holy men, "of whom the world
was not worthy."[6]
In order then to become worthy of the things in
Heaven, I bid thee laugh to scorn things present. For in this way thou
shalt both be more glorious here, and enjoy the good things to come, by
the grace and love towards man of our Lord Jesus Christ; to whom be
glory and might for ever and ever. Amen.
31
HOMILY V.
MATT. I. 25, 23.
"Now all this was done, that it might be fulfilled which was
spoken of the Lord by the Prophet, saying, Behold, a Virgin
shall be with child, and shall bring forth a Son, and they
shall call His name Emmanuel."
I WEAR many say, "While we are here, and enjoying
the privilege of hearing, we are awed, but when we are gone out, we
become altered men again, and the flame of zeal is quenched." What then
may be done, that this may not come to pass? Let us observe whence it
arises. Whence then doth so great a change in us arise? From the
unbecoming employment of our time, and from the company of evil men.
For we ought not as soon as we retire from the Communion,[1] to plunge
into business unsuited to the Communion, but as soon as ever we get
home, to take our Bible into our hands, and call our wife and children
to join us in putting together what we have heard, and then, not
before, engage in the business of life.[2]
For if after the bath you would not choose to hurry
into the market place, lest by the business in the market you should
destroy the refreshment thence derived; much more ought we to act on
this principle after the Communion. But as it is, we do the contrary,
and in this very way throw away all. For while the profitable effect of
what hath been said to us is not yet well fixed, the great force of the
things that press upon us from without sweeps all entirely away.
That this then may not be the case, when you retire
from the Communion, you must account nothing more necessary than that
you should put together the things that have been said to you. Yes, for
it were the utmost folly for us, while we give up five and even six
days to the business of this life, not to bestow on things spiritual so
much as one day, or rather not so much as a small part of one day. See
ye not our own children, that whatever lessons are given them, those
they study throughout the whole day? This then let us do likewise,
since otherwise we shall derive no profit from coming here, drawing
water daily into a vessel with holes, and not bestowing on the
retaining of what we have heard even so much earnestness as we plainly
show with respect to gold and silver. For any one who has received a
few pence both puts them into a bag and sets a seal thereon; but we,
having given us oracles more precious than either gold or costly
stones, and receiving the treasures of the Spirit, do not put them away
in the storehouses of our soul, but thoughtlessly and at random suffer
them to escape from our minds. Who then will pity us after all this,
plotting against our own interests, and casting ourselves into so deep
poverty? Therefore, that this may not be so, let us write it down an
unalterable law for ourselves, for our wives, and for our children, to
give up this one day of the week entire to hearing, and to the
recollection of the things we have heard. For thus with greater aptness
for learning shall we approach what is next to be said; and to us the
labor will be less, and to you the profit greater, when, bearing in
memory what hath been lately spoken, ye hearken accordingly to what
comes afterwards. For no little doth this also contribute towards the
understanding of what is said, when ye know accurately the connexion of
the thoughts, which we are busy in weaving together for you. For since
it is not possible to set down all in one day, you must by continued
remembrance make the things laid before you on many days into a kind of
chain, and so wrap it about your soul: that the body of the Scriptures
may appear entire.
Therefore let us not either to-day go on to the
subjects set before us, without first recalling what was lately said to
our memory.[3]
2. But what are the things set before us to-day?
"Now all this was done, that it might be fulfilled which was spoken of
the Lord by the prophet, saying." In a tone worthy of the wonder, with
all his might he
32
hath uttered his voice, saying, "Now all this was done." For when he
saw the sea and the abyss of the love of God towards man, and that
actually come to pass which never had been looked for, and nature's
laws broken, and reconciliations made, Him who is above all come down
to him that is lower than all, and "the middle walls of partition
broken,"[1] and the impediments removed, and many more things than
these done besides; in one word he hath put before us the miracle,
saying, "Now all this was done that it might be fulfilled which was
spoken of the Lord." For, "think not," saith he, "that these things are
now determined upon; they were prefigured of old." Which same thing,
Paul also everywhere labors to prove.
And the angel proceeds to refer Joseph to Isaiah; in
order that even if he should, when awakened, forget his own words, as
newly spoken, he might by being reminded of those of the prophet, with
which he had been nourished up continually, retain likewise the
substance of what he had said.[2] And to the woman he mentioned none of
these things, as being a damsel and unskilled in them, but to the
husband, as being a righteous man and one who studied the prophets,
from them he reasons. And before this he saith "Mary, thy wife;" but
now, when he hath brought the prophet before him, he then trusts him
with the name of virginity; for Joseph would not have continued thus
unshaken, when he heard from him of a virgin, unless[3] he had
first heard it also from Isaiah. For indeed it was nothing novel that
he was to hear out of the prophets,[4] but what was familiar to him,
and had been for a long time the subject of his meditations. For this
cause the angel, to make what he said easy to be received, brings in
Isaiah. And neither here doth he stop, but connects the discourse with
God. For he doth not call the saying Isaiah's, but that of the God of
all things. For this cause he said not, "that it might be fulfilled
which was spoken of Isaiah," but "which was spoken of the Lord." For
the mouth indeed was Isaiah's, but the oracle was wafted from above.
3. What then saith this oracle? "Behold, a virgin
shall be with child, and shall bring forth a son, and they shall call
His name Emmanuel."
How was it then, one may say, that His name was not
called Emmanuel, but Jesus Christ? Because he said not, "thou shalt
call," but "they shall call," that is, the multitude, and the issue of
events. For here he puts the event as a name: and this is customary in
Scripture, to substitute the events that take place for names.
Therefore, to say, "they shall call" Him "Emmanuel,"
means nothing else than that they shall see God amongst men. For He
hath indeed always been amongst men, but never so manifestly.
But if Jews are obstinate, we will ask them. when
was the child called, "Make speed to the spoil, hasten the prey?" Why,
they could not say. How is it then that the prophet said, "Call his
name Maher-shalal-hash-baz?"[5] Because, when he was born, there
was a taking and dividing of spoils, therefore the event that took
place in his time is put as his name. And the city, too, it is said,
shall be called "the city of righteousness, the faithful city
Sion."[6] And yet we nowhere find that the city was called
"righteousness," but it continued to be called Jerusalem. However,
inasmuch as this came to pass in fact, when the city underwent a change
for the better, on that account he saith it is so called. For when any
event happens which marks out him who brings it to pass, or who is
benefited by it, more clearly than his name, the Scripture[7] speaks of
the truth of the event as being a name to him.
4. But if, when their mouths are stopped on this
point, they should seek another, namely, what is said touching Mary's
virginity, and should object to us other translators,[8] saying, that
they used not the term "virgin," but "young woman;" in the first place
we will say this, that the Seventy were justly entitled to confidence
above all the others. For these made their translation after Christ's
coming, continuing to be Jews, and may justly be suspected as having
spoken rather in enmity, and as darkening the prophecies on purpose;
but the Seventy, as having entered upon this work an hundred years or
more before the coming of Christ, stand clear from all such suspicion,
and on account
33
of the date, and of their number, and of their agreement,(1) would have
a better right to be trusted.
But even if they bring in the testimony of those
others, yet so the tokens of victory would be with us. Because the
Scripture is wont to put the word "youth," for "virginity;" and this
with respect not to women only, but also to men. For it is said, "young
men and maidens, old men with younger ones."(2) And again, speaking of
the damsel who is attacked, it saith, "if the young woman cry out,"(3)
meaning the virgin.
And what goes before also establishes this
interpretation. For he doth not merely say, "Behold, the Virgin shall
be with child," but having first said, "Behold, the Lord Himself shall
give you a sign," then he subjoins, "Behold, the Virgin shall be with
child."(4) Whereas, if she that was to give birth was not a virgin, but
this happened in the way of marriage, what sort of sign would the event
be? For that which is a sign must of course be beyond the course of
common events, it must be strange and extraordinary; else how could it
be a sign?
5. "Then Joseph, being raised from sleep, did as the
angel of the Lord had bidden him." Seest thou obedience, and a
submissive mind? Seest thou a soul truly wakened, and in all things
incorruptible? For neither when he suspected something painful or amiss
could he endure to keep the Virgin with him; nor yet, after he was
freed from this suspicion, could he bear to cast her out, but he rather
keeps her with him, and ministers to the whole Dispensation.
"And took unto him Mary his wife." Seest thou how
continually the evangelist uses this word, not willing that that
mystery should be disclosed as yet, and annihilating that evil
suspicion?
And when he had taken her, "he knew her not, till
she had brought forth her first-born Son."(5) He hath here used the
word "till," not that thou shouldest suspect that afterwards he did
know her, but to inform thee that before the birth the Virgin was
wholly untouched by man. But why then, it may be said, hath he used the
word, "till"? Because it is usual in Scripture often to do this, and to
use this expression without reference to limited times. For so with
respect to the ark likewise, it is said, "The raven returned not till
the earth was dried up."(6) And yet it did not return even after that
time. And when discoursing also of God, the Scripture saith, "From age
until age Thou art,"(7) not as fixing limits in this case. And again
when it is preaching the Gospel beforehand, and saying, "In his days
shall righteousness flourish, and abundance of peace, till the moon be
taken away,"(8) it doth not set a limit to this fair part of creation.
So then here likewise, it uses the word "till," to make certain what
was before the birth, but as to what follows, it leaves thee to make
the inference. Thus, what it was necessary for thee to learn of Him,
this He Himself hath said; that the Virgin was untouched by man until
the birth; but that which both was seen to be a consequence of the
former statement, and was acknowledged, this in its turn he leaves for
thee to perceive; namely, that not even after this, she having so
become a mother, and having been counted worthy of a new sort of
travail, and a child-bearing so strange, could that righteous man ever
have endured to know her. For if he had known her, and had kept her in
the place of a wife, how is it that our Lord(9) commits her, as
unprotected, and having no one, to His disciple, and commands him to
take her to his own home?
How then, one may say, are James and the others
called His brethren? In the same kind of way as Joseph himself was
supposed to be husband of Mary. For many were the veils provided, that
the birth, being such as
it was, might be for a time screened. Wherefore even John so called
them, saying, "For neither did His brethren believe in Him."(10)
6. Nevertheless they, who did not believe at first, became afterwards
admirable, and illustrious. At least when Paul and they that were of
his company were come up to Jerusalem about decrees(11) they went in
straightway unto James. For he was so admired as even to be the first
to be entrusted with the bishop's office. And they say he gave himself
up to such great austerity, that even his members became all of them as
dead, and that from his continual praying, and his perpetual
intercourse with the ground, his forehead became so callous as to be in
no better state than a camel's knees, simply by reason
34
of his striking it so against the earth.(1) This man gives directions
to Paul himself, when he was after this come up again to Jerusalem,
saying,(2) "Thou seest, brother, how many thousands there are of them
that are come together." So great was his understanding and his zeal,
or rather so great the power of Christ. For they that mock Him when
living, after His death are so filled with awe, as even to die for Him
with exceeding readiness. Such things most of all show the power of His
resurrection. For this, you see, was the reason of the more glorious
things being kept till afterwards, viz. that this proof might become
indisputable. For seeing that even those who are admired amongst us in
their life, when they are gone, are apt to be forgotten by us; how was
it that they, who made light of this Man living, afterwards thought Him
to be God, if He was but one of the many? How was it that they
consented even to be slain for His sake, unless they received His
resurrection on clear proof?
7. And these things we tell you, that ye may not
hear only, but imitate also his manly severity,(3) his plainness of
speech, his righteousness in all things; that no one may despair of
himself, though hitherto he have been careless, that he may set his
hopes on nothing else, after God's mercy, but on his own virtue. For if
these were nothing the better for such a kindred, though they were of
the same house and lineage with Christ, until they gave proof of
virtue; what favor can we possibly receive, when we plead righteous
kinsmen and brethren, unless we be exceeding dutiful,(4) and have lived
in virtue? As the prophet too said, intimating the selfsame thing, "A
brother redeemeth not, shall a man redeem?"(5) No, not although it
were(6) Moses, Samuel, Jeremiah. Hear, for example, what God saith unto
this last, "Pray not thou for this people, for I will not hear
thee."(7) And why marvellest thou if I hear not thee? "Though Moses
himself and Samuel stood before me,"(8) I would not receive their
supplication for these men." Yea, if it be Ezekiel who entreats, he
will be told, "Though Noah stand forth, and Job, and Daniel, they shall
deliver neither sons nor daughters."(9) Though the patriarch Abraham be
supplicating for them that are most incurably diseased, and change not,
God will leave him and go His way,(10) that he may not receive his cry
in their behalf. Though again it be Samuel who is doing this, He saith
unto him, "Mourn not thou for Saul."(11) Though for his own sister one
entreat, when it is not fitting, he again shall have the same sort of
answer as Moses, "If her father had but spit in her face."(12)
Let us not then be looking open-mouthed towards
others. For it is true, the prayers of the saints have the greatest
power; on condition however of our repentance and amendment. Since even
Moses, who had rescued his own brother and six hundred thousand men
from the wrath that was then coming upon them from God, had no power to
deliver his sister;(13) and yet the sin was not equal; for whereas she
had done despite but to Moses, in that other case it was plain impiety,
what they ventured on. But this difficulty I leave for you; while that
which is yet harder, I will try to explain.
For why should we speak of his sister? since he who
stood forth the advocate of so great a people had not power to prevail
for himself, but after his countless toils, and sufferings, and his
assiduity for forty years, was prohibited from setting foot on that
land, touching which there had been so many declarations and promises.
What then was the cause? To grant this favor would not be profitable,
but would, on the contrary, bring with it much harm, and would be sure
to prove a stumbling-block to many of the Jews. For if when they were
merely delivered from Egypt, they forsook God, and sought after Moses,
and imputed all to him; had they seen him also lead them into the land
of promise, to what extent of impiety might they not have been cast
away? And for this reason also, let me add, neither was his tomb made
known.
And Samuel again was not able to save Saul from the
wrath from above, yet he oftentimes preserved the Israelites. And
Jeremiah prevailed not for the Jews, but some one else he did haply
cover from evil by his prophecy.(14) And Daniel saved the barbarians
from slaughter,(15) but he did not deliver the Jews from their
captivity.
And in the Gospels too we shall see both these
events come to pass, not in the case of different persons, but of the
same; and the same man now prevailing for himself and now given up. For
he who owed the ten thousand talents, though he had delivered himself
from the danger by entreaty, yet again he prevailed not,(16) and
another on the contrary,
35
who had before thrown himself away, afterwards had power to help
himself in the greatest degree.(1) But who is this? He that devoured
his Father's substance.
So that on the one hand, if we be careless, we shall
not be able to obtain salvation, no not even by the help of others; if,
on the other hand, we be watchful, we shall be able to do this by
ourselves, and by ourselves rather than by others. Yes; for God is more
willing to give His grace to us, than to others for us; that we by
endeavoring ourselves to do away His wrath, may both enjoy confidence
towards Him, and become better men. Thus He had pity on the Canaanitish
woman, thus He saved the harlot, thus the thief, when there was none to
be mediator nor advocate.
8. And this I say, not that we may omit supplicating
the saints, but to hinder our being careless, and entrusting our
concerns to others only, while we fall back and slumber ourselves. For
so when He said, "make to yourselves friends,(2) he did not stop at
this only, but He added, "of the unrighteous mammon;" that so again the
good work may be thine own; for it is nothing else but almsgiving which
He hath here signified. And, what is marvellous, neither doth He make a
strict account with us, if we withdraw ourselves from injustice. For
what He saith is like this: "Hast thou gained ill? spend well. Hast
thou gathered by unrighteousness? scatter abroad in righteousness." And
yet, what manner of virtue is this, to give out of such gains? God,
however, being full of love to man, condescends even to this and if we
thus do, promises us many good things. But we are so past all feeling,
as not to give even of our unjust gain, but while plundering without
end, if we contribute the smallest part, we think we have fulfilled
all. Hast thou not heard Paul saying, "He which soweth sparingly, shall
reap also sparingly"?(3) Wherefore then dost thou spare? What, is the
act an outlay? is it an expense? Nay, it is gain and good merchandise.
Where there is merchandise, there is also increase; where there is
sowing, there is also reaping. But thou, if thou hadst to till a rich
and deep soil, and capable of receiving much seed, wouldest both spend
what thou hadst, and wouldest borrow of other men, accounting parsimony
in such cases to be loss; but, when it is Heaven which thou art to
cultivate, which is exposed to no variation of weather, and will surely
repay thine outlay with abundant increase, thou art slow and backward,
and considerest not that it is possible by sparing to lose, and by not
sparing to gain.
9. Disperse therefore, that thou mayest not lose;
keep not, that thou mayest keep; lay out, that thou mayest save; spend,
that thou mayest gain. If thy treasures are to be hoarded, do not thou
hoard them, for thou wilt surely cast them away; but entrust them to
God, for thence no man makes spoil of them. Do not thou traffic, for
thou knowest not at all how to gain; but lend unto Him who gives an
interest greater than the principal. Lend, where is no envy, no
accusation, nor evil design, nor fear. Lend unto Him who wants nothing,
yet hath need for thy sake; who feeds all men, yet is an hungered, that
thou mayest not suffer famine; who is poor, that thou mayest be rich.
Lend there, where thy return cannot be death, but life instead of
death. For this usury is the harbinger of a kingdom, that, of hell; the
one coming of covetousness, the other of self-denial; the one of
cruelty, the other of humanity. What excuse then will be ours, when
having the power to receive more, and that with security, and in due
season, and in great freedom, without either reproaches, or fears, or
dangers, we let go these gains, and follow after that other sort, base
and vile as they are, insecure and perishable, and greatly aggravating
the furnace for us? For nothing, nothing is baser than the usury of
this world, nothing more cruel. Why, other persons' calamities are such
a man's traffic; he makes himself gain of the distress of another, and
demands wages for kindness, as though he were afraid to seem merciful,
and under the cloak of kindness he digs the pitfall deeper, by the act
of help galling a man's poverty, and in the act of stretching out the
hand thrusting him down, and when receiving him as in harbor, involving
him in shipwreck, as on a rock, or shoal, or reef.
"But what dost thou require?" saith one; "that I
should give another for his use that money which I have got together,
and which is to me useful, and demand no recompense?" Far from it: I
say not this: yea, I earnestly desire that thou shouldest have a
recompense; not however a mean nor small one, but far greater; for in
return for gold, I would that thou shouldest receive Heaven for usury.
Why then shut thyself up in poverty, crawling about the earth, and
demanding little for great? Nay, this is the part of one who knows not
how to be rich. For when God in return for a little money is promising
thee
36
the good things that are in Heaven, and thou sayest, "Give me not
Heaven, but instead of Heaven the gold that perisheth," this is for one
who wishes to continue in poverty. Even as he surely who desires wealth
and abundance will choose things abiding rather than things perishing;
the inexhaustible, rather than such as waste away; much rather than
little, the incorruptible rather than the corruptible. For so the other
sort too will follow. For as he who seeks earth before Heaven, will
surely lose earth also, so he that prefers Heaven to earth, shall enjoy
both in great excellency. And that this may be the case with us, let us
despise all things here, land choose the good things to come. For thus
shall we obtain both the one and the other, by the grace and love
towards man of our Lord Jesus Christ; to whom be glory and might for
ever and ever. Amen.
HOMILY VI.
Matt. II. 1, 2.
"When Jesus was born in Bethlehem of Judaea in the days of Herod the
king, behold, there came wise men from the east to Jerusalem, saying,
Where is He that is born King of the Jews? for we have seen His star in
the east, and are come to worship Him.'
We have need of much wakefulness, and many prayers,
that we may arrive at the interpretation of the passage now before us,
and that we may learn who these wise men were, and whence they came,
and how; and at whose persuasion, and what was the star. Or rather, if
ye will, let us first bring forward what the enemies of the truth say.
Because the devil hath blown upon them with so. violent a blast, as
even from this passage try to arm them against the words of truth.
What then do they allege? "Behold," say they, "even
when Christ was born a star appeared; which is a sign that astrology
may be depended on." How then, if He had His birth according to that
law, did He put down astrology, and take away fate, and stop the mouths
of demons, and cast out error, and overthrow all such sorcery?
And what moreover do the wise men learn from the
star of itself? That He was King of the Jews? And yet He was not king
of this kingdom; even as He said also to Pilate, "My kingdom is not of
this world." At any rate He made no display of this kind, for He had
neither guards armed with spear or shield, nor horses, nor chariots of
mules, nor any other such thing around Him; but He followed this life
of meanness and poverty, carrying about with Him twelve men of mean
estate.
And even if they knew Him to be a king, for what
intent are they come? For surely this is not the business of astrology,
to know from the stars who are born, but from the hour when men are
born to predict what shall befall them: so it is said. But these were
neither present with the mother in her pangs, nor did they know the
time when He was born, neither did they, beginning at that moment, from
the motion of the stars compute what was to happen: but conversely,
having a long time before seen a star appear in their own country, they
come to see Him that was born.
Which circumstance in itself would afford a still
greater difficulty even than the former. For what reason induced them,
or the hope of what benefits, to worship one who was king so far off?
Why, had He been to reign over themselves, most assuredly not even so
would the circumstance be capable of a reasonable account. To be sure,
if He had been born in royal courts, and with His father, himself a
king, present by Him, any one would naturally say, that they, from a
wish to pay court to the father, had worshipped the child that was
born, and in this way were laying up for themselves beforehand much
ground of patronage. But now when they did not so much as expect Him to
be their own king, but of a strange nation, far distant from their
country, neither seeing Him as yet grown to manhood; wherefore do they
set forth on so long a journey, and offer gifts, and this when dangers
were sure to
37
beset their whole proceeding? For both Herod, when he heard it, was
exceedingly troubled, and the whole people was confounded on being told
of these things by them.
"But these men did not foresee this." Nay, this is
not reasonable. For let them have been ever so foolish, of this they
could not be ignorant, that when they came to a city under a king, and
proclaimed such things as these, and set forth another king besides him
who then reigned, they must needs be bringing down on themselves a
thousand deaths.
2. And why did they at all worship one who was in
swaddling clothes? For if He had been a grown man, one might say, that
in expectation of the succor they should receive from Him, they cast
themselves into a danger which they foresaw; a thing however to the
utmost degree unreasonable, that the Persian, the barbarian, and one
that had nothing in common with the nation of the Jews, should be
willing to depart from his home, to give up country, and kindred, and
friends, and that they should subject themselves to another kingdom.
But if this be foolish, what follows is much more
foolish. Of what nature then is this? That after they had entered on so
long a journey, and worshipped, and thrown all into confusion, they
went away immediately. And what sign at all of royalty did they behold,
when they saw a shed, and a manger, and a child in swaddling clothes,
and a poor mother? And to whom moreover did they offer their gifts, and
for what intent? Was it then usual and customary, thus to pay court to
the kings that were born in every place? and did they always keep going
about the whole world, worshipping them who they knew should become
kings out of a low and mean estate, before they ascended the royal
throne? Nay, this no one can say.
And for what purpose did they worship Him at all? If
for the sake of things present, then what did they expect to receive
from an infant, and a mother of mean condition? If for things future,
then whence did they know that the child whom they had worshipped in
swaddling clothes would remember what was then done? But if His mother
was to remind Him, not even so were they worthy of honor, but of
punishment, as bringing Him into danger which they must, have foreseen.
Thence at any rate it was that Herod was troubled, and sought, and
pried, and took in hand to slay Him. And indeed everywhere, he who
makes known the future king, supposing him in his earliest age in a
private condition, doth nothing else than betray him to slaughter, and
kindle against him endless warfare.
Seest thou how manifold the absurdities appear, if
we examine these transactions according to the course of human things
and ordinary custom? For not these topics only, but more than these
might be mentioned, containing more matter for questions than what we
have spoken of. But lest, stringing questions upon questions, we should
bewilder you, come let us now enter upon the solution of the matters
inquired of, making a beginning of our solution with the star itself.
3. For if ye can learn what the star was, and of
what kind, and whether it were one of the common stars, or new and
unlike the rest, and whether it was a star by nature or a star in
appearance only, we shall easily know the other things also. Whence
then will these points be manifest? From the very things that are
written. Thus, that this star was not of the common sort, or rather not
a star at all, as it seems at least to me, but some invisible power
transformed into this appearance, is in the first place evident from
its very course. For there is not, there is not any star that moves by
this way, but whether it be the sun you mention, or the moon, or all
the other stars, we see them going from east to west; but this was
wafted from north to south; for so is Palestine situated with respect
to Persia.
In the second place, one may see this from the time
also. For it appears not in the night, but in mid-day, while the sun is
shining; and this is not within the power of a star, nay not of the
moon; for the moon that so much surpasses all, when the beams of the
sun appear, straightway hides herself, and vanishes away. But this by
the excess of its own splendor overcame even the beams of the sun,
appearing brighter than they, and in so much light shining out more
illustriously.
In the third place, from its appearing, and hiding
itself again. For on their way as far as Palestine it appeared leading
them, but after they set foot within Jerusalem, it hid itself: then
again, when they had left Herod, having told him on what account they
came, and were on the point of departing, it shows itself; all which is
not like the motion of a star, but of some power highly endued with
reason. For it had not even any course at all of its own, but when they
were to move, it moved; when to stand, it stood, dispensing(1) all as
need required: in the same kind of way as the pillar of the cloud, now
halting
38
and now rousing up the camp of the Jews, when it was needful.
In the fourth place, one may perceive this clearly,
from its mode of pointing Him out. For it did not, remaining on high,
point out the place; it not being possible for them so to ascertain it,
but it came down and performed this office. For ye know that a spot of
so small dimensions, being only as much as a shed would occupy, or
rather as much as the body of a little infant would take up, could not
possibly be marked out by a star. For by reason of its immense height,
it could not sufficiently distinguish so confined a spot, and discover
it to them that were desiring to see it. And this any one may see by
the moon, which being so far superior to the stars, seems to all that
dwell in the world, and are scattered over so great an extent of
earth,--seems, I say, near to them every one. How then, tell me, did
the star point out a spot so confined, just the space of a manger and
shed, unless it left that height and came down, and stood over the very
head of the young child? And at this the evangelist was hinting when he
said, "Lo, the star went before them, till it came and stood over where
the young Child was."
4. Seest thou, by what store of proofs this star is
shown not to be one of the many, nor to have shown itself according to
the order of the outward creation? And for what intent did it appear?
To reprove the Jews for their insensibility, and to cut off from them
all occasion of excuse for their willful ignorance. For, since He who
came was to put an end to the ancient polity, and to call the world to
the worship of Himself, and to be worshipped in all land and sea,
straightway, from the beginning, He opens the door to the Gentiles,
willing through strangers to admonish His own people. Thus, because the
prophets were continually heard speaking of His advent, and they gave
no great heed, He made even barbarians come from a far country, to seek
after the king that was among them. And they learn from a Persian
tongue first of all, what they would not submit to learn from the
prophets; that, if on the one hand they were disposed to be candid,
they might have the strongest motive for obedience; if, on the other
hand, they were contentious, they might henceforth be deprived of all
excuse. For what could they have to say, who did not receive Christ
after so many prophets, when they saw that wise men, at the sight of a
single star, had received this same, and had worshipped Him who was
made manifest. Much in the same way then as He acted in the case of the
Ninevites, when He sent Jonas, and as in the case of the Samaritan and
the Canaanitish women; so He did likewise in the instance of the magi.
For this cause He also said, "The men of Nineveh shall rise up, and
shall condemn:" and, "the Queen of the South shall rise up, and shall
condemn this generation:"(1) because these believed the lesser things,
but the Jews not even the greater.
"And wherefore," one may say, "did He attract them
by such a vision?" Why, how should He have done? Sent prophets? But the
magi would not have submitted to prophets. Uttered a voice from above?
Nay, they would not have attended. Sent an angel? But even him they
would have hurried by. And so for this cause dismissing all those
means, God calleth them by the things that are familiar, in exceeding
condescension; and He shows a large and extraordinary star, so as to
astonish them, both at the greatness and beauty of its appearance, and
the manner of its course.
In imitation of this, Paul also reasons with the
Greeks from an heathen altar, and brings forward testimonies from the
poets.(2) And not without circumcision doth he harangue the Jews.
Sacrifices he makes the beginning of his instruction to them that are
living under the law. For, since to every one what is familiar is dear,
both God, and the men that are sent by Him, manage things on this
principle with a view to the salvation of the world. Think it not
therefore unworthy of Him to have called them by a star; since by the
same rule thou wilt find fault with all the Jewish rites also, the
sacrifices, and the purifications, and the new moons, and the ark, and
the temple too itself, For even these derived their origin from Gentile
grossness.(3) Yet for all that, God, for the salvation of them that
were in error, endured to be served by these things, whereby those
without were used to serve devils; only He slightly altered them; that
He might draw them off by degrees from their customs, and lead them
towards the highest wisdom. Just so He did in the case of the wise men
also, not disdaining to call them by sight of a star, that He might
lift them higher ever after. Therefore after He hath brought them,
leading them by the hand, and hath set them by the manger; it is no
longer by a star, but by an angel that He now discourses unto them.
Thus did they by little and little become better men.
39
This did He also with respect to them of Ascalon,
and of Gaza. For those five cities too (when at the coming of the ark
they had been smitten with a deadly plague, and found no deliverance
from the ills under which they lay)--the men of them called their
prophets, and gathered an assembly, and sought to discover an escape
from this divine scourge. Then, when their prophets said that they
should yoke to the ark heifers untamed, and having their first calves,
and let them go their way, with no man to guide them, for so it would
be evident whether the plague was from God or whether it was any
accident which brought the disease;--("for if," it is said, "they break
the yoke in pieces for want of practice, or turn where their calves are
lowing, 'it is a chance that hath happened;'(1) but if they go on
right, and err not from the way, and neither the lowing of their young,
nor their ignorance of the way, have any effect on them, it is quite
plain that it is the hand of God that hath visited those
cities:")--when, I say, on these words of their prophets the
inhabitants of those cities obeyed and did as they were commanded, God
also followed up the counsel of the prophets, showing condescension in
that instance also, and counted it not unworthy of Himself to bring to
effect the prediction of the prophets, and to make them seem
trustworthy in what they had then said. For so the good achieved was
greater, in that His very enemies themselves bore witness to the power
of God; yea, their own teachers gave their voice concerning Him. And
one may see many other such things brought about by God. For what took
place with respect to the witch,(2) is again like this sort of
dispensation; which circumstance also you will now be able to explain
from what hath been said.
With respect to the star, we have said these things,
and yet more perhaps may be said by you; for, it is said, "Give
occasion to a wise man, and he will be yet wiser:"(3) but we must now
come to the beginning of what hath been read.
5. And what is the beginning? "When Jesus was born
in Bethlehem of Judaea, in the days of Herod the king, behold, there
came wise men from the east to Jerusalem." While wise men followed
under the auspices of a star, these believed not, with prophets even
sounding in their ears. But wherefore cloth he mention to us both the
time and the place, saying, "in Bethlehem," and "in the days of Herod
the king?" And for what reason doth he add his rank also? His rank,
because there was also another Herod, he who slew John: but that was a
tetrarch, this a king. And the place likewise, and the time, he puts
down, to bring to our remembrance ancient prophecies; whereof one was
uttered by Micah, saying, "And thou, Bethlehem, in the land of Judah,
art by no means the least among the princes of Judah;"(4) and the other
by the patriarch Jacob, distinctly marking out to us the time, and
setting forth the great sign of His coming. For, "A ruler," saith he,
"shall not fail out of Judah, nor a leader out of his loins, until He
come for whom it is appointed, and He is the expectation of the
Gentiles."(5)
And this again is worth inquiry, whence it was that
they came to entertain such a thought, and who it was that stirred them
up to this. For it doth not seem to me to be the work of the star only,
but also of God, who moved their soul; which same kind of thing He did
also in the case of Cyrus, disposing him to let the Jews go. He did not
however so do this as to destroy their free will, since even when He
called Paul from above by a voice, He manifested both His own grace and
Paul's obedience.
And wherefore, one may ask, did He not reveal this
to all the wise men of the East? Because all would not have believed,
but these were better prepared than the rest; since also there were
countless nations that perished, but it was to the Ninevites only that
the prophet was sent; and there were two thieves on the cross, but one
only was saved. See at least the virtue of these men, not only by their
coming, but also by their boldness of speech. For so that they may not
seem to be a sort of impostors,(6) they tell who showed them the way,
and the length of their journey; and being come, they had boldness of
speech: "for we are come," that is their statement, "to worship Him:"
and they were afraid neither of the people's anger, nor of the tyranny
of the king. Whence to me at least they seem to have been at home also
teachers of their countrymen.(7) For they who here did not shrink from
saying this, much more would they speak boldly in their own country, as
having received both the oracle from the angel, and the testimony from
the prophet.
6. But "when Herod," saith the Scripture, "had
heard, he was troubled, and all Jerusa-
40
lem with him." Herod naturally, as being king, and afraid both for
himself and for his children; but why Jerusalem? Surely the prophets
had foretold Him a Saviour, and Benefactor, and a Deliverer from above.
Wherefore then was Jerusalem(1) troubled? From the same feeling which
caused them before also to turn away from God when pouring His benefits
on them, and to be mindful of the flesh-pots of Egypt, while in the
enjoyment of great freedom.
But mark, I pray thee, the accuracy of the prophets.
For this selfsame thing also had the prophet foretold from the
first,(2) saying, "They would be glad, if they had been burnt with
fire; for unto us a Child is born, unto us a Son is given."(3)
But nevertheless, although troubled, they seek not
to see what hath happened, neither do they follow the wise men, nor
make any particular inquiry; to such a degree were they at once both
contentious and careless above all men. For when they had reason rather
to pride themselves that the king was born amongst them, and had
attracted to Him the land of the Persians, and they were on the point
of having all subject to them, as though their affairs had advanced
towards improvement, and from the very outset His empire had become so
glorious; nevertheless, they do not even for this become better. And
yet they were but just delivered from their captivity there; and it was
natural for them to think (even if they knew none of those things that
are high and mysterious, but formed their judgment from what is present
only), "If they thus tremble before our king at His birth, much more
when grown up will they fear and obey Him, and our estate will be more
glorious than that of the barbarians."
7. But none of these things thoroughly awakens them,
so great was their dullness, and with this their envy also: both which
we must with exact care root out of our mind; and he must be more
fervent than fire who is to stand in such an array. Wherefore also
Christ said, "I am come to send fire on earth, and I would it were
already kindled."(4) And the Spirit on this account appears in fire.
But we are grown more cold than a cinder, and more
lifeless than the dead; and this, when we see Paul soaring above the
Heaven, and the Heaven of Heaven, and more fervent than any flame,
conquering and overpassing all things, the things beneath, and the
things above; the things present, and the things to come; the things
that are, and the things that are not.
But if that example be too great for thee, in the
first place, this saying itself cometh of sloth; for what had Paul more
than thou, that thou shouldest say emulation of him is to thee
impossible? However, not to be contentious, let us leave Paul, and
consider the first believers, who cast away both goods and gains,
together with all worldly care and worldly leisure, and devoted
themselves to God entire, every night and day giving attendance on the
teaching of the word. For such is the fire of the Spirit, it suffers us
not to have any desire for the things that are here, but removes us to
another love. For this cause, he who hath set his love on such things
as these, though what he hath must be given away, or luxury or glory
laughed to scorn, or his very soul yielded up, he doeth all these
things with perfect ease. For the warmth of that fire entering into the
soul casts out all sluggishness, and makes him whom it hath seized more
light than anything that soars; and thenceforth overlooking the things
that are seen, such a one abides in continual compunction, pouring
forth never-ceasing fountains of tears, and thence reaping fruit of
great delight. For nothing so binds and unites unto God as do such
tears. Such a one, though he be dwelling in the midst of cities, spends
his time as in a desert, and in mountains and woods; none of them that
are present doth he see, neither feel any satiety of such lamentations;
whether it be for himself, or for the negligences of others, that he is
weeping. For this cause God blessed these above all the rest of men,
saying, "Blessed are they that mourn."
8. And how saith Paul, "Rejoice in the Lord
alway?"(5) The joy he is speaking of is what springs from those tears.
For as men's joy for the world's sake hath a sorrow(6) in the same lot
with it, even so godly tears are a germ of perpetual and unfading joy.
In this way the very harlot became more honorable than virgins when
seized by this fire. That is, being thoroughly warmed by repentance,
she was thenceforth carried out
41
of herself by her longing desire toward Christ; loosing her hair, and
drenching with her tears His holy feet, and wiping them with her own
tresses, and exhausting the ointment.(1) And all these were outward
resuits, but those wrought in her mind were far more fervent than
these; which things God Himself alone beheld. And therefore, every one,
when he hears, rejoices with her and takes delight in her good works,
and acquits her of every blame. But if we that are evil pass this
judgment, consider what sentence she obtained from that God who is a
lover of mankind; and how much, even before God's gifts, her repentance
caused her to reap in the way of blessing.
For much as after a violent burst of rain, there is
a clear open sky; so likewise when tears are pouring down, a calm
arises, and serenity, and the darkness that ensues on our sins quite
disappears. And like as by water and the spirit, so by tears and
confession are we cleansed the second time; unless we be acting thus
lot display and vanity: for as to a woman whose tears were of that
sort, I should call her justly condemnable, more than if she decked
herself out with(2) lines and coloring. For I seek those tears which
are shed not for display, but in compunction; those which trickle down
secretly and in closets, and in sight of no man, softly and
noiselessly; those which arise from a certain depth of mind, those shed
in anguish and in sorrow, those which are for God alone; such as were
Hannah's, for "her lips moved," it is said, "but her voice was not
heard;"(3) however, her tears alone uttered a cry more clear than any
trumpet. And because of this, God also opened her womb, and made the
hard rock a fruitful field.
If thou also weep thus, thou art become a follower
of thy Lord. Yea, for He also wept, both over Lazarus, and over the
city; and touching Judas He was greatly troubled. And this indeed one
may often see Him do, but nowhere laugh, nay, nor smile but a little;
no one at least of the evangelists hath mentioned this. Therefore also
with regard to Paul, that he wept, that he did so three years night and
day,(4) both he hath said of himself, and others say this of him;
but that he laughed, neither hath he said himself anywhere, neither
hath so much as one other of the saints, either concerning him, or any
other like him; but this is said of Sarah only,(5) when she is
blamed, and of the son of Noe, when for a freeman he became a slave.(6)
9. And these things I say, not to suppress(7) all
laughter, but to take away dissipation of mind. For wherefore, I pray
thee, art thou luxurious and dissolute, while thou art still liable to
such heavy charges, and are to stand at a fearful judgment-seat, and to
give a strict account of all that hath been done here? Yes: for we are
to give an account both of what we have sinned willingly, and what
against our will:--for "whosoever shall deny me," saith He, "before
men, him will I also deny before my Father:"(8)--and surely such a
denial is against our will; but nevertheless it doth not escape
punishment, but of it too we have to give account:--both of what we
know, and of what we do not know; "For I know nothing by myself," saith
one, "yet am I not hereby justified:"(9)--both for what we have done in
ignorance, and what in knowledge; "For I bear them record," it is said,
"that they have a zeal of God, but not according to
knowledge;"(10) but yet this cloth not suffice for an excuse for
them. And when writing to the Corinthians also he saith, "For I fear,
lest by any means, as the serpent beguiled Eve through his subtlety, so
your minds should be corrupted from the simplicity that is in
Christ."(11)
The things then being so great, for which thou art
to give account, dost thou sit laughing and talking wittily, and giving
thyself up to luxury? "Why," one may say, "if I did not so, but
mourned, what would be the profit?" Very great indeed; even so great,
as it is not possible so much as to set it forth by word. For while,
before the temporal tribunals, be thy weeping ever so abundant, thou
canst not escape punishment after the sentence; here, on the contrary,
shouldest thou only sigh, thou hast annulled the sentence, and hast
obtained pardon. Therefore it is that Christ discourses to us much of
mourning, and blesses them that mourn, and pronounces them that laugh
wretched. For this is not the theatre for laughter, neither did we come
together for this intent, that we may give way to immoderate mirth, but
that we may groan, and by this groaning inherit a kingdom. But thou,
when standing by a
42
king, dost not endure so much as merely to smile; having then the Lord
of the angels dwelling in thee, dost thou not stand with trembling, and
all due self-restraint, but rather laughest, oftentimes when He is
displeased? And dost thou not consider that thou provokest Him in this
way more than by thy sins? For God is not wont to turn Himself away so
much from them that sin, as from those that are not awestruck after
their
But for all this, some are of so senseless a
disposition, as even after these words to say, "Nay, far be it from me
to weep at any time, but may God grant me to laugh and to play all my
days." And what can be more childish than this mind? For it is not God
that grants to play, but the devil. At least hear, what was the portion
of them that played. "The people," it is said, "sat down to eat and
drink, and rose up to play."(1) Such were they at Sodore, such
were they at the time of the deluge. For touching them of Sodom
likewise it is said, that "in pride, and in plenty, and in fullness of
bread, they waxed wanton."(2) And they who were in Noah's time,
seeing the ark a preparing for so many years, lived on in senseless
mirth, forseeing nought of what was coming. For this cause also the
flood came and swept them all away, and wrought in that instant the
common shipwreck of the world.
Ask not then of God these things, which thou
receivest of the devil. For it is God's part to give a contrite and
humbled heart, sober, self-possessed, and awestruck, full of repentance
and compunction. These are His gifts, forasmuch as it is also of these
things that we are most in need. Yes, for a grievous conflict is at
hand, and against the powers unseen is our wrestling; against "the
spiritual wickednesses"(3) our fight, "against principalities, against
powers" our warfare: and it is well for us, if when we are earnest and
sober and thoroughly awakened, we can be able to sustain that savage
phalanx. But if we are laughing and sporting, and always taking things
easily, even before the conflict, we shall be overthrown by our own
remissness.
10. It becometh not us then to be continually
laughing, and to be dissolute, and luxurious, but it belongs to those
upon the stage, the harlot women, the men that are trimmed for this
intent, parasites, and flatterers; not them that are called unto
heaven, not them that are enrolled into the city above, not them that
bear spiritual arms, but them that are enlisted on the devil's side.
For it is he, yea, it is he, that even made the thing an art, that he
might weaken Christ's soldiers, and soften the nerves of their zeal.
For this cause he also built theatres in the cities, and having trained
those buffoons, by their pernicious influence he causes that kind of
pestilence to light upon the whole city, persuading men to follow those
things which Paul bade us flee, "foolish talking and jesting."(4)
And what is yet more grievous than these things is the subject of the
laughter. For when they that act those absurd things utter any word of
blasphemy or filthiness, then many among the more thoughtless laugh and
are pleased, applauding in them what they ought to stone them for; and
drawing down on their own heads by this amusement the furnace of fire.
For they who praise the utterers of such words, it is these above all
who induce men so to speak: wherefore they must be more justly
accountable for the penalty allotted to these things. For were there no
one to be a spectator in such cases. neither would there be one to act;
but when they see you forsaking your workshops, and your crafts, and
your income from these, and in short everything, for the sake of
continuing there, they derive hence a greater forwardness, and exert a
greater diligence about these things.
And this I say, not freeing them from reproof, but
that ye may learn that it is you chiefly who supply the principle and
root of such lawlessness; ye who consume your whole day on these
matters, and profanely exhibit the sacred things of marriage, and make
an open mock of the great mystery. For not even he who acts these
things is so much the offender, as thou art before him; thou who
biddest him make a play on these things, or rather who not only biddest
him, but art even zealous about it, taking delight, and laughing, and
praising what is done, and in every way gaining strength for such
workshops of the devil.
Tell me then, with what eyes wilt thou after this
look upon thy wife at home, having seen her insulted there? Or how dost
thou not blush being put in mind of the partner of thy home, when thou
seest nature herself put to an open shame? Nay, tell me not, that what
is done is acting; for this acting hath made many adulterers, and
subverted many families. And it is for this most especially that I
grieve, that what is done doth not so much as seem evil, but there is
even applause and clamor, and much laughter, at
43
commission of so foul adultery. What sayest thou? that what is done is
acting? Why, for this selfsame reason they must be worthy of ten
thousand deaths, that what things all laws command men to flee, they
have taken pains to imitate. For if the thing itself be bad, the
imitation thereof also is bad. And I do not yet say how many adulterers
they make who act these scenes of adultery, how they render the
spectators of such things bold and shameless; for nothing is more full
of whoredom and boldness than an eye that endures to look at such
things.
And thou in a market-place wouldest not choose to
see a woman stripped naked, or rather not even in a house, but callest
such a thing an outrage. And goest thou up into the theatre, to insult
the common nature of men and women, and disgrace thine own eyes? For
say not this, that she that is stripped is an harlot; but that the
nature is the same, and they are bodies alike, both that of the harlot,
and that of the free-woman. For if this be nothing amiss, what is the
cause that if thou were to see this done in a market place, thou
wouldest both hasten away thyself, and drive thence her who was
behaving herself unseemly? Or is it that when we are apart, then such a
thing is outrageous, but when we are assembled and all sitting
together, it is no longer equally shameful? Nay, this is absurdity and
a disgrace, and words of the utmost madness; and it were better to
besmear the eyes all over with mud and mire than to be a spectator of
such a transgression. For surely mire is not so much an hurt to an eye,
as an unchaste sight, and the spectacle of a woman stripped naked.
Hear, for example, what it was that caused nakedness at the beginning,
and read the occasion of such disgrace. What then did cause nakedness?
Our disobedience,(1) and the devil's counsel. Thus, from the
first, even from the very beginning, this was his contrivance. Yet they
were at least ashamed when they were naked, but ye take a pride in it;
"having," according to that saying of the apostle, "your glory in your
shame."(2)
How then will thy wife thenceforward look upon thee,
when thou art returned from such wickedness? how receive thee? how
speak to thee, after thou hast so publicly put to shame the common
nature of woman, and art made by such a sight the harlots' captive and
slave?(3)
Now if ye grieve at hearing these things, I thank
you much, for "who is he that maketh me glad, but he which is made
sorry by me?"(4) Do not then ever cease to grieve and be vexed
for them, for the sorrow that comes of such things will be to you a
beginning of a change for the better. For this cause I also have made
my language the stronger, that by cutting deeper I might free you from
the venom of them that intoxicate you; that I might bring you back to a
pure health of soul; which God grant we may all enjoy by all means, and
attain unto the rewards laid up for these good deeds; by the grace and
love towards man of our Lord Jesus Christ, to whom be glory and
dominion forever and ever. Amen.
HOMILY VII.
MATT. II. 4, 5.
"And when he had gathered all the chief priests and scribes of the
people together, he demanded of them where Christ should be born. And
they said unto him, in Bethlehem of Judaea."
Seest thou how all things are done to convict the
Jews? how, as long as He was out of their sight, the envy had not yet
laid hold of them, and they rehearsed the testimonies of Him with
truth; but when they saw the glory that arose from the miracles, a
grudging spirit possessed them, and thenceforth they betrayed the truth.
However, the truth was exalted by all things, and
strength was the more gathered for it even by its enemies. See for
example in this very case, how wonderful and beyond
44
expectation are the results secretly provided for.(1) For both the
barbarians and the Jews do the same time alike learn something more of
one another, and teach one another. Thus the Jews, for their part,
heard from the wise men, that a star also had proclaimed Him in the
land of the Persians; the wise men, in their turn, were informed by the
Jews that this Man, whom the star proclaimed, prophets also had made
known from a long time of old. And the ground(2) of their inquiry was
made to both an occasion of setting forth clearer and more perfect
instruction; and the enemies of the truth are compelled even against
their will to read the writings in favor of the truth, and to interpret
the prophecy; although not all of it. For having spoken of Bethlehem,
and how that out of it He shall come that should rule Israel, they
proceed not afterwards to add what follows, out of flattery to the
king. And what was this? That "His goings forth are from of old, from
everlasting."
2. "But why," one may say, "if He was to come from
thence, did He live in Nazareth after the birth, and obscure the
prophecy?" Nay, He did not obscure it, but unfolded it the more. For
the fact, that while His mother had her constant residence in the one
place, He was born in the other, shows the thing to have been done by a
Divine dispensation.(3)
And for this cause, let me add, neither did He
remove from thence straightway after His birth, but abode forty days,
giving opportunity to them that were disposed to be inquisitive to
examine all things accurately. Because there were in truth many things
to move them to such an inquiry, at least if they had been disposed to
give heed to them. Thus at the coming of the wise men the whole city
was in a flutter,(4) and together with the city the king, and the
prophet was brought forward, and a court of high authority was
summoned; and many other things too were done there, all which Luke
relates minutely. Such were what concerns Anna, and Simeon, and
Zacharias, and the angels, and the shepherds; all which things were to
the attentive sufficient to give hints for ascertaining what had taken
place. For if the wise men, who came from Persia, were not ignorant of
the place, much more might they, whose abode it was, acquaint
themselves with these things.
He manifested Himself then from the beginning
by many miracles, but when they would not see, He hid Himself for a
while, to be again revealed from another more glorious beginning. For
it was no longer the wise men, nor the star, but the Father from above
that proclaimed Him at the streams of Jordan; and the Spirit likewise
came upon Him, guiding that voice to the head of Him just baptized; and
John, with all plainness of speech, cried out everywhere in Judaea,
till inhabited and waste country alike were filled with that kind of
doctrine; and the witness too of the miracles, and earth, and sea, and
the whole creation, uttered in His behalf a distinct voice. But at the
time of the birth, just so many things happened as were fitted quietly
to mark out Him that was come. Thus, in order that the Jews might not
say, "We know not when He was born, nor whereabouts," both all these
events in which the wise men were concerned were brought about by God's
providence, and the rest of the things which we have mentioned; so that
they would have no excuse to plead, for not having inquired into that
which had come to pass.
But mark also the exactness of the prophecy. For it
does not say, "He will abide" in Bethlehem," but "He will come put"
thence." So that this too was a subject of prophecy, His being simply
born there.
Some of them, however, being past shame, say that
these things were spoken of Zerubbabel. But how can they be right? For
surely "his goings forth" were not "from of old, from
everlasting."(5) And how can that suit him which is said at the
beginning, "Out of thee shall He come forth:" Zorobabel not having been
born in Judaea, but in Babylon, whence also he was called
Zorobabel,(6) because he had his origin there? And as many as
know the Syrians' language know what I say.
And together with what hath been said, all the time
also since these things is sufficient to establish the testimony. For
what saith he? "Thou art not the least among the princes of Judah," and
he adds the cause of the pre-eminence, saying, "out of thee shall He
come." But no one else hath made that place illustrious or eminent,
excepting Him alone. For example: since that birth, men come from the
ends of the earth to see the manger, and the site of the shed. And this
the prophet foretold aloud from the first, saying, "Thou art not the
45
least among the princes of Judah;" that is, among the heads of tribes.
By which expression he comprehended even Jerusalem.(1) But not even so
have they given heed, although the advantage passes on to themselves.
Yea, and because of this the prophets at the beginning discourse
nowhere so much of His dignity, as touching the benefit which accrued
to them by Him. For so, when the Virgin was bearing the child, he
saith, "Thou shalt call His name Jesus;"(2) and he gives the reason
saying, "for He shall save His people from their sins." And the wise
men too said not, "Where is the Son of God?" but "He that is born King
of the Jews." And here again it is not affirmed, "Out of thee shall
come forth" the Son of God, but "a Governor, that shall feed my people
Israel."(3) For it was needful to converse with them at first, setting
out in a tone of very exceeding condescension, test they should be
offended; and to preach what related to their salvation in particular,
that hereby they might be the rather won over. At any rate, all the
testimonies that are first cited, and for which it was the season
immediately at the time of the birth, say nothing great, nor lofty
concerning Him, nor such as those subsequent to the manifestation of
the miracles; for these discourse more distinctly concerning His
dignity. For instance, when after many miracles children were singing
hymns unto Him, hear what saith the prophet, "Out of the mouth of babes
and sucklings Thou hast perfected praise."(4) And again, "I will
consider the Heavens, the works of Thy fingers;" which signifies Him to
be Maker of the universe. And the testimony too, which was produced
after the ascension, manifests His equality with the Father; thus
saying, "The Lord said unto my Lord, Sit Thou on my right hand."(5) And
Isaiah too saith, "He that riseth up to rule over the Gentiles, in Him
shall the Gentiles trust."(6)
But how saith he that Bethlehem is "not the least
among the princes of Judah?" for not in Palestine alone, but in the
whole world, the village hath become conspicuous. Why, so far he was
speaking to Jews; wherefore also he added, "He shall feed my people
Israel." And yet He fed the whole world; but as I have said, He is fain
not to offend as yet, by revealing what He hath to say touching the
Gentiles.
But how was it, one may say, that He did not feed
the Jewish people? I answer, first, this too is accomplished: for by
the term Israel in this place, he figuratively meant such as believed
on Him from among the Jews. And Paul interpreting this, saith, "For
they are not all Israel, which are of Israel,"(7) but as many as have
been born by faith and promise. And if He did not feed them all, this
is their own fault and blame. For when they ought to have worshipped
with the wise men, and have glorified God that such a time was come,
doing away all their sins (for not a word was spoken to them of
judgments set, or of accounts to be given, but of a mild and meek
Shepherd); they for their part do just the contrary, and are troubled,
and make disturbance, and go on continually framing plots without end.
3. "Then Herod, when he had privily called the wise
men, inquired of them diligently(8) what time the star appeared:"(9)
Attempting to slay that which was born,--an act of
extreme idiotcy(10) not of madness only; since what had been said and
done was enough to have withholden him from any such attempt. For those
occurrences were not after the manner of man. A star, I mean, calling
the wise men from on high; and barbarians making so long a pilgrimage,
to worship Him that lay in swaddling clothes and a manger; and prophets
too from of old, proclaiming beforehand all this;--these and all the
rest were more than human events: but nevertheless, none of these
things restrained him. For such a thing is wickedness. It falls foul of
itself, and is ever attempting impossibilities. And mark his utter
folly. If on the one hand he believed the prophecy, and accounted it to
be unchangeable, it was quite clear that he was attempting
impossibilities; if again he disbelieved, and did not expect that those
sayings would come to pass, he need not have been in fear and alarm,
nor have formed any plot on that behalf. So that in either way his
craft was superfluous.
And this too came of the utmost folly, to think that
the wise men would make more account of him than of the Child that was
born, for the sake of which they had come so long a journey. For if,
before they saw, they were so inflamed with longing for Him;
46
after they had seen with their eyes, and been confirmed by the
prophecy, how hoped he to persuade them to betray the young Child to
him?
Nevertheless, many as were the reasons to withhold
him, he made the attempt; and having "privily called the wise men, he
inquired of them."(1) Because he thought that Jews would be concerned
in favor of the Child, and he never could expect that they would fall
away unto such madness as to be willing to give up to His enemies their
Protector and Saviour, and Him who was come for the deliverance of
their nation. On account of this he both calls them privily, and seeks
the time not of the Child, but of the star: thereby marking out the
object of his chase so as to include far more than it.(2) For the star,
I think, must have appeared a long time before. It was a long time
which the wise men had to spend on their journey. In order, therefore,
that they might present themselves just after His birth (it being meet
for Him to be worshipped in His very swaddling clothes, that the
marvellous and strange nature of the thing might appear), the star, a
long time before, makes itself visible. Whereas if at the moment of His
birth in Palestine, and not before, it had been seen by them in the
East, they, consuming a long time in their journey, would not have seen
Him in swaddling clothes on their arrival. As to his slaying the
children "from two years old and under," let us not marvel; for his
wrath and dread, for the sake of a fuller security, added very much to
the time, so that not one might escape.
Having therefore called them, he saith, "Go and
search diligently(3) for the young Child; and when ye have found Him,
bring me word again, that I may come and worship Him also."(4)
Seest thou his extreme folly? Why, if thou sayest
these things in sincerity, wherefore dost thou inquire privily? But if
intending to plot against Him, how is it thou dost not perceive, that
from the fact of their being asked secretly the wise men will be able
to perceive thy craft? But as I have already said, a soul taken captive
by any wickedness becomes more utterly senseless than any thing.
And he said not, "go and learn concerning the King,"
but "concerning the young Child;" for he could not even endure to call
Him by the name of His dominion.
4. But the wise men perceive nothing of this, by
reason of their exceeding reverence (for they never could have expected
that he could have gone on to so great wickedness, and would have
attempted to form plots against a dispensation so marvellous): and they
depart suspecting none of these things, but from what was in themselves
auguring all that would be in the rest of mankind.
"And, lo! the star, which they saw in the east, went
before them."(5)
For therefore only was it hidden, that having lost
their guide, they might come to be obliged to make inquiry of the Jews,
and so the matter might be made evident to all. Since after they have
made inquiries, and have had His enemies(6) for informants, it appears
to them again. And mark how excellent was the order; how in the first
place after the star the people(7) of the Jews receives them, and the
king, and these bring in the prophecy to explain what had appeared: how
next, after the prophet, an angel again took them up and taught them
all things; but for a time they journey from Jerusalem to Bethlehem by
the guidance of the star, the star again journeying with them from that
place also; that hence too thou mightest learn, that this was not one
of the ordinary stars, for there is not so much as one star that hath
this nature. And it not merely moved, but "went before them," drawing
and guiding them on in mid-day.
"But what need of this star any more," one may ask,
"when the place was ascertained?" In order that the Child also might be
seen. For there was not anything to make Him manifest, since the house
was not conspicuous, neither was His mother glorious, or distinguished.
There was need then of the star, to set them by the place. Wherefore it
re-appears on their coming out of Jerusalem, and stays not, before it
hath reached the manger.
And marvel was linked on to marvel; for both were
strange things, as well the magi worshipping, as the star going before
them; and enough to attract even such as were made all of stone. For if
the wise men had said, they had heard prophets say these things, or
that angels had discoursed with them in private, they might have been
disbelieved; but now, when the vision of the star appeared on
47
high, even they that were exceeding shameless had their mouths stopped.
Moreover, the star, when it stood over the young
Child, stayed its course again: which thing itself also was of a
greater power than belongs to a star, now to hide itself, now to
appear, and having appeared to stand still. Hence they too received an
increase of faith. For this cause they rejoiced also, that they had
found what they were seeking, that they had proved messengers of truth,
that not without fruit had they come so great a journey; so great a
longing (so to speak) had they for Christ. For first it came and stood
over His very head, showing that what is born is Divine; next standing
there, it leads them to worship Him; being not simply barbarians, but
the wiser sort amongst them.
Seest thou, with how great fitness the star
appeared? Why; because even after the prophecy, and after the
interpretation of the chief priests and scribes, they still had their
minds turned towards it.
5. Shame upon Marcion, shame upon Paul of
Samosata,(1) for refusing to see what those wise men saw,--the
forefathers of the Church; for I am not ashamed so to call them. Let
Marcion be ashamed, beholding God worshipped in the flesh. Let Paul be
ashamed, beholding Him worshipped as not being merely a man. As to His
being in the flesh, that first is signified by the swaddling clothes
and the manger; as to their not worshipping Him as a mere man, they
declare it, by offering Him, at that unripe age, such gifts as were
meet to be offered to God. And together with them let the Jews also be
ashamed, seeing themselves anticipated by barbarians and magi, whilst
they submit not so much as to come after them. For indeed what happened
then was a type of the things to come, and from the very beginning it
was shown that the Gentiles would anticipate their nation.
"But how was it," one may ask, "that not at the
beginning, but afterwards, He said, 'Go ye, and make disciples of all
nations' "? Because the occurrence was a type, as I said, of the
future, and a sort of declaration of it beforehand. For the natural
order was that Jews should come unto Him first; but forasmuch as they
of their own choice gave up their proper benefit, the order of things
was inverted. Since not even in this instance should the wise men have
come before the Jews, nor should persons from so great a distance have
anticipated those who were settled about the very city, nor should
those who had heard nothing have presented(2) them that were nurtured
in so many prophecies. But because they were exceedingly ignorant of
their own blessings, those from Persia anticipate those at Jerusalem.
And this indeed is what Paul also saith: "It was necessary that the
word of the Lord should first have been spoken to you, but seeing ye
have judged yourselves unworthy, lo, we turn to the Gentiles."(3) For
even though before they did not obey, at any rate when they heard it
from the wise men, they ought to have made all haste; but they would
not. Therefore, while those are slumbering, these run before.
6. Let us then also follow the magi, let us separate
ourselves from our barbarian customs, and make our distance therefrom
great, that we may see Christ, since they too, had they not been far
from their own country, would have missed seeing Him. Let us depart
from the things of earth. For so the wise men, while they were in
Persia, saw but the star, but after they had departed from Persia, they
beheld the Sun of Righteousness. Or rather, they would not have seen so
much as the star, unless they had readily risen up from thence. Let us
then also rise up; though all men be troubled, let us run to the house
of the young Child; though kings, though nations, though tyrants
interrupt this our path, let not our desire pass away. For so shall we
thoroughly repel all the dangers that beset us. Since these too, except
they had seen the young Child, would not have escaped their danger from
the king. Before seeing the young Child, fears and dangers and troubles
pressed upon them from every side; but after the adoration, it is calm
and security; and no longer a star but an angel receives them, having
become priests from the act of adoration; for we see that they offered
gifts also.
Do thou therefore likewise leave the Jewish people,
the troubled city, the blood-thirsty tyrant, the pomp of the world, and
hasten to Bethlehem, where is the(3) house of the spiritual Bread.(4)
For though thou be a shepherd, and come hither, thou writ behold the
young Child in an inn: though thou be a king, and approach not here,
thy purple robe will profit thee nothing; though thou be one of the
wise men, this will be no hindrance to thee; only let thy coming be to
honor and adore, not to spurn the Son of God; only do this with
trembling and joy: for it is possible for both of these to concur in
one.
48
But take heed that thou be not like Herod, and say,
"that I may come and worship Him," and when thou art come, be minded to
slay Him. For him do they resemble, who partake of the mysteries
unworthily: it being said, that such a one "shall be guilty of the Body
and Blood of the Lord."(1) Yes; for they have in themselves the tyrant
who is grieved at Christ's kingdom, him that is more wicked than Herod
of old, even Mam-mon. For he would fain have the dominion, and sends
them that are his own to worship in appearance, but slaying while they
worship. Let us fear then, lest at any time, while we have the
appearance of suppliants and worshippers, we should in deed show forth
the contrary.
And let us cast everything out of our hands when we
are to worship; though it be gold that we have, let us offer it unto
him and not bury it. For if those barbarians then offered it for honor,
what will become of thee, not giving even to Him that hath need? If
those men journeyed so far to see Him newly born, what sort of excuse
wilt thou have, not going out of thy way one alley's length, that thou
mayest visit Him sick or in bonds? And yet when they are sick or in
bonds, even our enemies have our pity; thine is denied even to thy
Benefactor and Lord. And they offered gold, thou hardly givest bread.
They saw the star and were glad, thou, seeing Christ Himself a stranger
and naked, art not moved.
For which of you, for Christ's sake, hath made so
long a pilgrimage, you that have received countless benefits, as these
barbarians, or rather, these wiser than the wisest philosophers? And
why say I, so long a journey? Nay, many of our women are so delicate,
that they go not over so much as one crossing of the streets to behold
Him on the spiritual manger,(2) unless they can have mules to draw
them. And others being able to walk, yet prefer to their attendance
here, some a crowd of worldly business, some the theatres. Whereas the
barbarians accomplished so great a journey for His sake, before seeing
Him; thou not even after thou hast seen Him dost emulate them, but
for-sakest Him after seeing Him, and runnest to see the stage player.
(For I touch again on the same subjects, as I did also of late.(3)) And
seeing Christ lying in the manger, thou leavest Him, that thou mayest
see women on the stage.
7. What thunderbolts do not these things deserve?
For tell me, if any one were to lead(4) thee into a palace, and show
thee the king on his throne, wouldest thou indeed choose to see the
theatre instead of those things? And yet even in the palace there
is nothing to gain; but here a spiritual well of fire gushes up out of
this table. And thou leavest this, and runnest down to the theatre, to
see women swimming, and nature put to open dishonor, leaving Christ
sitting by the well? Yes: for now, as of old, He sits down by the well,
not discoursing to a Samaritan woman, but to a whole city. Or perchance
now too with a Samaritan woman only. For neither now is any one with
Him; but some with their bodies only, and some not even with these. But
nevertheless, He retires not, but remains, and asks of us to drink, not
water, but holiness, for "His holy things He gives unto the holy."(5)
For it is not water that He gives us from this fountain, but living
blood; and it is indeed a symbol of death, but it is become the cause
of life.
But thou, leaving the fountain of blood, the awful
cup, goest thy way unto the fountain of the devil, to see a harlot
swim, and to suffer shipwreck of the soul. For that water is a sea of
lasciviousness, not drowning bodies, but working shipwreck of souls.
And whereas she swims with naked body, thou beholding, art sunk into
the deep of lasciviousness. For such is the devil's net; it sinks, not
them that go down into the water itself, but them that sit above more
than such as wallow therein; and it chokes them more grievously than
Pharaoh, who was of old sunk in the sea with his horses and his
chariots. And if souls could but be seen, I could show you many
floating on these waters, like the bodies of the Egyptians at that
time. But what is still more grievous is this, that they even call such
utter destruction a delight, and they term the sea of perdition a
channel for a pleasure voyage.(6) Yet surely one might easier pass over
in safety the AEgean or the Tuscan sea, than this spectacle. For in the
first place, through a whole night the devil preoccupies their souls
with the expectation of it; then having shown them the expected object,
he binds them at once, and makes them captives. For think not, because
thou hast not been joined unto the harlot, thou art clean from the sin;
for in the purpose of thine heart thou hast done it all. Since if thou
be taken by lust, thou hast kindled the flame up higher; if thou feel
nothing at what
49
thou seest, thou deservest a heavier charge, for being a scandal to
others, by encouraging them in these spectacles, and for polluting
thine own eye-sight, and together with thine eye-sight, thy soul.
However, not merely to find fault, come let us
devise a mode of correction too. What then will the mode be? I would
commit you to your own wives, that they may instruct you. It is true,
according to Paul's law,(1) you ought to be the teachers. But since
that order is reversed by sin, and the body has come to be above, and
the head beneath, let us even take this way.
But if thou art ashamed to have a woman for thy
teacher, fly from sin, and thou wilt quickly be able to mount up an the
throne which God hath given thee. Since so long as thou sinnest the
Scripture sends thee not to a woman only, but even to things
irrational, and those of the viler sort; yea, it is not ashamed to send
thee who art honored with reason, as a disciple to the ant.(2) Plainly
this is no charge against the Scripture, but against them that so
betray their own nobility of race. This then we will do likewise; and
for the present we will commit thee to thy wife; but if thou despise
her, we will send thee away to the school of the very brutes, and will
point out to thee how many birds, fishes, four-footed beasts, and
creeping things are found more honorable, and chaster than thou.
If now thou art ashamed, and dost blush at the
comparison, mount up to thine own nobility, and fly the sea of hell,
and the flood of fire, I mean the pool in the theatre. For this pool
introduces to that sea, and kindles that abyss of flame. Since if "he
that looketh on a woman to lust after her hath already committed
adultery,"(3) he who is forced even to see her naked, how doth he not
become ten thousandfold a captive? The flood in the days of Noah did
not so utterly destroy the race of men as these swimming women drown
all that are there with great disgrace. For as to that rain, though it
wrought indeed a death of the body, yet did it repress the wickedness
of the soul; but this hath the contrary effect; while the bodies
remain, it destroys the soul. And ye, when there is a question of
precedence, claim to take place of the whole word, forasmuch as our
city first crowned itself with the name of Christian;(4) but in the
competition of chastity, ye are not ashamed to be behind the rudest
cities.
8. "Well," saith one, "and what dost thou require us
to do? to occupy the mountains, and become monks?" Why it is this which
makes me sigh, that ye think them alone to be properly concerned with
decency and chastity; and yet assuredly Christ made His laws common to
all. Thus, when He saith, "if any one look on a woman to lust after
her," He speaks not to the solitary, but to him also that hath a wife;
since in fact that mount was at that time filled with all kinds of
persons of that description. Form then in thy mind an image of that
amphitheatre, and hate thou this, which is the devil's. Neither do thou
condemn the severity of my speech. For I nether "forbid to marry,"(5)
nor hinder thy taking pleasure; but I would have this be done in
chastity, not with shame, and reproach, and imputations without end. I
do not make it a law that you are to occupy the mountains and the
deserts, but to be good and considerate and chaste, dwelling in the
midst of the city. For in fact all our laws are common to the monks
also, except marriage; yea rather, even with respect to this, Paul
commands us to put ourselves altogether on a level with them; saying,
"For the fashion of this world passeth away:" that "they that have
wives be as though they had none."(6)
"Wherefore" (so he speaks) "I do not bid you take
possession of the summits of the mountains; it is true I could wish it,
since the cities imitate the things that were done in Sodom;
nevertheless, I do not enforce this. Abide, having house and children
and wife; only do not insult thy wife, nor put thy children to shame,
neither bring into thine house the infection from the theatre." Hearest
thou not Paul saying, "The husband hath not power of his own body, but
the wife,"(7) and setting down laws common to both? But thou, if thy
wife be continually thrusting herself into a public assembly, art
severe in blaming her; but thyself, spending whole days on public
shows, thou dost not account worthy of blame. Yea, touching thy wife's
modesty thou art so strict as even to go beyond necessity or measure,
and not to allow her so much as indispensable absences; but to thyself
thou deemest all things lawful. Yet Paul allows thee not, who gives the
wife likewise the same authority, for thus he speaks: "Let the husband
render unto the wife due honor."(8) What sort of
50
honor then is this, when thou insultest her in the chiefest things, and
givest up her body to harlots (for thy body is hers); when thou
bringest tumults and wars into thine house, when thou doest in the
market place such things, as being related by thyself to thy wife at
home, overwhelm her with shame, and put to shame also thy daughter if
present, and more than them, surely, thyself? For thou must necessarily
either be silent, or behave thyself so unseemly, that it would be just
for thy very servants to be scourged for it. What plea then wilt thou
have, I pray thee, beholding, as thou dost, with great eagerness,
things which even to name is disgraceful; preferring to all sights
these, which even to recount is intolerable?
Now then for a season, in order not to be too
burdensome, I will here bring my discourse to an end. But if ye
continue in the same courses, I will make the knife sharper, and the
cut deeper; and I will not cease, till I have scattered the theatre of
the devil, and so purified the assembly of the Church For in this way
we shah both be delivered from the present disgrace, and shall reap the
fruit of the life to come, by the grace and love towards man of our
Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.
HOMILY VIII.
MATT. II. 2.
"And when they were come into the house, they saw the young Child with
Mary His mother."(1)
How then saith Luke, that He was lying in the
manger? Because at the birth indeed she presently laid Him there (for,
as was not unlikely, in that large assemblage for the taxing, they
could find no house; which Luke also signifies, by saying, "Because
there was no room, she laid Him" there); but afterwards she took Him
up, and held Him on her knees. For no sooner was she arrived at
Bethlehem than she brought her pangs to an end,(2) that thou mayest
thence also learn the whole dispensation, and that these things were
not done at random, or by chance, but that they all were in course of
accomplishment, according to some Divine foreknowledge, and prophetic
order.
But what was it that induced them to worship? For
neither was the Virgin conspicuous, nor the house distinguished, nor
was any other of the things which they saw apt to amaze or attract
them. Yet they not only worship, but also "open their treasures," and
"offer gifts;" and gifts, not as to a man, but as to God. For the
frankincense and the myrrh were a symbol of this. What then was their
inducement? That which wrought upon them to set out from home and to
come so long a journey; and this was both the star, and the
illumination wrought of God in their mind, guiding them by little and
little to the more perfect knowledge. For, surely, had it not been so,
all that was in sight being ordinary, they would not have shown so
great honor.(3) Therefore none of the outward circumstances was great
in that instance, but it was a manger, and a shed, and a mother in poor
estate; to set before thine eyes, naked and bare, those wise men's love
of wisdom,(3) and to prove to thee, that not as mere man they
approached Him, but as a God, and Benefactor. Wherefore neither were
they offended by ought of what they saw outwardly, but even worshipped,
and brought gifts; gifts not only free from Judaical grossness, in that
they sacrificed not sheep and calves, but also coming nigh to the
self-devotion of the Church, for it was knowledge and obedience and
love that they offered unto Him.
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"And being warned of God in a dream that they should
not return unto Herod, they departed into their own country another
way."(1)
See from this also their faith, how they were not
offended, but are docile, and considerate; neither are they troubled,
nor reason with themselves, saying, "And yet, if this Child be great,
and hath any might, what need of flight, and of a clandestine retreat?
and wherefore can it be, that when we have come openly and with
boldness, and have stood against so great a people, and against a
king's madness, the angel sends us out of the city as runaways and
fugitives?" But none of these things did they either say or think. For
this most especially belongs to faith, not to seek an account of what
is enjoined, but merely to obey the commandments laid upon US.
2. "And when they were departed, behold, an angel
appeareth to Joseph in a dream, saying, Arise, and take the young Child
and His mother, and flee into Egypt."(2)
There is something here worth inquiring into, both
touching the magi, and touching the Child; for if even they were not
troubled, but received all with faith, it is worthy of examination on
our part, why they and the young Child are not preserved, continuing
there, but they as fugitives go into Persia, He with His mother into
Egypt. But what? should He have fallen into the hands of Herod, and
having fallen, not have been cut off? Nay, He would not have been
thought to have taken flesh upon Him; the greatness of the Economy
would not have been believed.
For if, while these things are taking place, and
many circumstances are being ordered mysteriously after the manner of
men, some have dared to say that His assumption of our flesh(3) is a
fable; in what degree of impiety would they not have been wrecked. had
He done all in a manner becoming His Godhead, and according to HIs own
power?
As to the wise men, He sends them off quickly, at
once both commissioning them as teachers to the land of the Persians,
and at the same time intercepting the madness of the king, that he
might learn that he was attempting things impossible, and might quench
his wrath, and desist from this his vain labor. For not alone openly to
subdue His enemies, but also to deceive them with ease, is worthy of
His power. Thus, for example, He deceived the Egyptians also in the
case of the Jews, and having power to transfer their wench openly into
the hands of the Hebrews He bids them do this secret y and with craft;
and this surely, not less than the other miracles, made Him an object
of terror to His enemies. At least, they of Ascalon, and all the rest,
when they had taken the ark, and being smitten, did after that devise
their countrymen not to fight, nor to set themselves against Him, with
the other miracles brought this also forward, saying, "Wherefore harden
ye your hearts, as Egypt and Pharaoh hardened? when He had mocked them,
did He not after that send forth His people, and they departed?"(4) Now
this they said, as accounting this fresh one not inferior to those
other signs that had been done openly, towards the demonstration of His
power, and of His greatness. And the like ensued on this occasion too;
a thing sufficient to astonish the tyrant. For consider what it was
natural for Herod to feel, and how his very breath would be stopped,
deceived as he was by the wise men, and thus laughed to scorn. For
what, if he did not become better? It is not His fault, who mavellously
ordered all this, but it is the excess of Herod's madness, not yielding
even to those things which had virtue(5) to have persuaded him, and
deterred him from his wickedness, but going on still further, to
receive a yet sharper punishment for folly so great.
3. But wherefore, it may be said, is the young Child
sent into Egypt? In the first place, the evangelist himself hath
mentioned the cause, saying," That it might be fulfilled, Out of Egypt
have I called my Son." And at the same time beginnings of fair hopes
were thenceforth proclaimed before to the world. That is, since Babylon
and Egypt, most in the whole earth, were burnt up with the flame of
ungodliness, He, signifying from the first that He means to correct and
amend both, and inducing men hereby to expect His bounties in regard of
the whole world likewise, sent to the one the wise men, the other He
Himself visited with His mother.
And besides what I have said, there is another
lesson also, which we are hereby taught, tending not slightly to true
self-command in us. Of what kind then is it? To look from the beginning
for temptations and plots. See, for instance, how this was the case
even at once from His swaddling clothes. Thus you see at His birth,
first a tyrant raging, then flight ensuing, and departure beyond the
border; and for no crime His mother is exiled into the land of the
barbarians: that
52
thou, hearing these things (supposing thee thought worthy to minister
to any spiritual matter, and then to see thyself suffering incurable
ills, and enduring countless dangers), shouldest not be greatly
troubled, nor say, "What can this be? yet surely I ought to be crowned
and celebrated, and be glorious and illustrious for fulfilling the
Lord's commandment:" but that having this example, thou mightest bear
all things nobly, knowing that this especially is the order of all
things spiritual, to have everywhere temptations in the same lot with
them. See at least how this is the case not only with regard to the
mother of the young Child, but also of those barbarians; since they for
their part retire secretly in the condition of fugitives; and she
again, who had never passed over the threshold of her house, is
commanded to undergo so long a journey of affliction, on account of
this wonderful birth, and her spiritual travail.
And behold a wonder again. Palestine plots, and
Egypt receives and preserves Him that is the object of the plots. For,
as it appears, not only in the instance of the sons of the patriarch(1)
did types take place, but also in our Lord's own case. In many
instances, we are sure, His doings at that time were prophetic
declarations of what was to happen afterwards; as, for example, in the
matter of the ass and the colt.(2)
4. Now the angel having thus appeared, talks not
with Mary, but with Joseph; and what saith he? "Arise, and take the
young Child and His mother." Here, he saith not any more, "thy wife,"
but "His mother." For after that the birth had taken place, and the
suspicion was done away, and the husband appeased, thenceforth the
angel talks openly, calling neither child nor wife his, but "take the
young Child and His mother, and flee into Egypt;" and he mentions the
cause of the flight: "For Herod," saith he, "will seek the young
Child's life."
Joseph, when he had heard these things, was not
offended, nether did he say. "The thing is hard to understand: Didst
thou not say just now, that He should 'save His people?' and now He
saves not even Himself: but we must fly, and go far from home, and be a
long time away: the facts are contrary to the promise." Nay, none of
these things doth he say (for the man was faithful): neither is he
curious about the time of his return; and this though the angel had put
it indefinitely thus: "Be thou there until I tell thee." But
nevertheless, not even at this did he shudder, but submits and obeys,
undergoing all the trials with joy.
And this because God, who is full of love to man,
did with these hardships mingle things pleasant also; which indeed is
His way with regard to all the saints, making neither their dangers nor
their refreshment continual, but weaving the life of all righteous men,
out of both the one and the other. This very thing He did here also:
for consider, Joseph saw the Virgin with child; this cast him into
agitation and the utmost trouble, for he was suspecting the damsel of
adultery. But straightway the angel was at hand to do away his
suspicion, and remove his fears; and seeing the young child born, he
reaped the greatest joy. Again, this joy no trifling danger succeeds,
the city being troubled, and the king in his madness seeking after Him
that was born. But this trouble was again succeeded by another joy; the
star, and the adoration of the wise men. Again, after this pleasure,
fear and danger; "For Herod," saith he, "is seeking the young Child's
life," and He must needs fly and withdraw Himself as any mortal might:
the working of miracles not being seasonable as yet. For if from His
earliest infancy He had shown forth wonders, He would not have been
accounted a Man.
Because of this, let me add, neither is a temple
framed at once; but a regular conception takes place, and a time of
nine months, and pangs, and a delivery, and giving suck, and silence
for so long a space, and He awaits the age proper to manhood; that by
all means acceptance might be won for the mystery of His Economy.
"But wherefore then," one may say, "were even these
signs wrought at the beginning?" For His mother's sake; for the sake of
Joseph and of Simeon, who was presently to depart; for the sake of the
shepherds and of the wise men; for the sake of the Jews. Since they,
had they been willing to mind diligently what was taking place, would
from this event also have reaped no small advantage in regard of what
was to come.
But if the prophets do not mention what
53
relates to the wise men, be not troubled; for they neither foretold all
things, nor were they silent touching all. For as without any warning
to see those things coming to pass, would naturally occasion much
astonishment and trouble; so also to have been informed of all would
dispose the hearer to sleep, and would have left nothing for the
evangelists to add.
5. And if the Jews should raise a question touching
the prophecy, and say, that the words, "Out of Egypt have I called my
Son," were uttered concerning themselves; we would tell them, This is a
law of prophecy, that in many cases much that is spoken of one set of
persons is fulfilled in another; of which kind is that which is said
touching Simeon and Levi, "I will divide them," saith He, "in Jacob,
and scatter them in Israel"(1) And yet not in themselves did this come
to pass, but in their descendants; and Noah's saying again about
Canaan, came to pass in the Gibeonites, Canaan's descendants.(2) And
that concerning Jacob one may see to have so come to pass; for those
blessings which say, "Be lord over thy brother, and let thy father's
sons worship thee,"(3) had no accomplishment in himself (how could
they, he being in fear and trembling, and worshipping his brother over
and over again?(4)), but in his offspring they had The very same may be
said in this case also. For which may be called the truer son of God,
he that worships a calf, and is joined to Baalpeor(5) and sacrifices
his sons to devils? or He that is a Son by nature, and honors Him that
begat Him? So that, except this man had come, the prophecy would not
have received, its due fulfillment. It is worth observing, too, that
the evangelist intimates the same by the phrase, "that it might be
fulfilled;" implying that it would not have been fulfilled, unless He
had come.
And this makes the Virgin also in no common degree
glorious and distinguished; that the very thing which was the whole
people's sperm endowment in the way of praise, she also might
thenceforth have for her own. I mean, that whereas they were proud of
their coming up from Egypt, and used to boast of it (which indeed the
prophet also was hinting at, when he said, "Have I not brought up the
strangers from Cappadocia, and the Assyrians from the pit"(6)), He
makes this pre-eminence belong to the Virgin likewise.
Rather, however, both the people and the patriarch,
going down thither, and coming up thence, were together completing the
type of this His return. Thus, as they went down to avoid death by
famine, so He death by conspiracy. But whereas they on their arrival
were for the time delivered from the famine, this man, when He had gone
down, sanctified the whole land, by setting His foot thereon.
At least it is observable how, in the midst of His
humiliations, the tokens of His Godhead are disclosed. Thus, first of
all, the angel saying, "Flee into Egypt," did not promise to journey
with them, either in their descent or return; intimating that they have
a great fellow-traveller, the Child that had been born; such an one as
actually changed all things immediately on His appearing, and wrought
so that His enemies should minister in many ways to this Economy. Thus
magi and barbarians, leaving the superstition of their fathers, are
come to worship: thus Augustus ministers to the birth at Bethlehem by
the decree for the taxing; Egypt receives and preserves Him, driven
from His home, and plotted against, and obtains a sort of first impulse
towards her union unto Him; so that when in after-time she should hear
Him preached by the apostles, she might have this at least to glory of,
as having received Him first. And yet this privilege did belong unto
Palestine alone; but the second proved more fervent than the first.
6. And now, shouldest thou come unto the desert of
Egypt, thou wilt see this desert become better than any paradise, and
ten thousand choirs of angels in human forms, and nations of martyrs,
and companies of virgins, and all the devil's tyranny put down, while
Christ's kingdom shines forth in its brightness. And the mother of
poets, and wise men, and magicians,(7) the inventor of every kind of
sorcery, and propagator thereof among all others, her thou wilt see now
taking pride in the fishermen, and treating all those with contempt,
but carrying about everywhere the publican, and the tentmaker, and
protecting herself with the cross; and these good things not in the
cities only, but also in the deserts more than in the cities; since in
truth everywhere in that land may be seen the camp of Christ, and the
royal flock, and the polity of the powers above. And these rules one
may find in force, not among men only, but also in woman's nature. Yea,
they, not less than men, practise that search
54
of wisdom, not taking shield, and mounting horse, as the Grecians'
grave lawgivers and philosophers direct, but another and far severer
fight are they undertaking. For the war against the devil and his
powers is common to them and to the men, and in no respect doth the
delicacy of their nature become an impediment in such conflicts, for
not by bodily constitution, but by mental choice, are these struggles
decided. Wherefore women in many cases have actually been more forward
in the contest than men, and have set up more brilliant trophies.
Heaven is not so glorious with the varied choir of the stars, as the
wilderness of Egypt, exhibiting to us all around the tents of the monks.
Whoever knows that ancient Egypt, her that fought
against God in frenzy, her that was the slave of cats, that feared and
dreaded onions; this man will know well the power of Christ. Or rather,
we have no need of ancient histories; for even yet there remain relics
of that senseless race, for a specimen of their former madness.
Nevertheless, these who of old broke out all of them into so great
madness, now seek to be wise touching heaven, and the things above
heaven, and laugh to scorn the customs of their fathers, and
acknowledge the wretchedness of their ancestors, and hold the
philosophers in no estimation: having learnt by the real facts. that
all that was theirs(1) were but inventions of sottish old women, but
the real philosophy, and worthy of heaven, is this, which was declared
unto them by the fishermen. And for this very cause, together with
their so great exactness in doctrine, they exhibit also by their life
that extreme seriousness. For when they have stripped themselves of all
that they have, and are crucified to the whole world, they urge their
course on again yet farther, using the labor of their body for the
nourishment of them that be in need. For neither, because they fast and
watch, do they think it meet to be idle by day; but their nights they
spend in the holy hymns and in vigils, and their days in prayers, and
at the same time in laboring with their own hands imitating the zeal of
the apostle. For if he when the whole world was looking unto him for
the sake of nourishing them that were in need, both occupied a
workshop, and practised a craft, and being thus employed did not so
much as sleep by night; how much more, say they, is it meet that we,
who have taken up our abode in the wilderness, and have nothing to do
with the turmoils in the cities, should use the leisure of our quiet
for spiritual labors!
Let us then be ashamed all of us, both they that are
rich, and they that are poor, when those having nothing at all but a
body only and hands, force their way on and strive eagerly to find
thence a supply for the poor; while we, having endless stores within,
touch not even our superfluities for these objects. What kind of plea
shall we have then, I pray thee? and what sort of excuse?
Yet further consider, how of old these Egyptians
were both avaricious, and gluttonous, together with their other vices.
For there were the flesh-pots(3) which the Jews remember; there, the
great tyranny of the belly. Nevertheless, having a willing mind, they
changed: and having caught fire from Christ, they set off at once on
their voyage towards heaven; and though more ardent than the rest of
mankind, and more headstrong, both in anger, and in bodily pleasures,
they imitate the incorporeal powers in meekness, and in the rest of
that freedom from passions which pertains unto self-denial.
7. Now if any man hath been in the country, he knows
what I say. But if he have never entered those tabernacles, let him
call to mind him who even until now is in the mouths of all men,--him
whom, after the apostles, Egypt brought forth,--the blessed and great
Antony; and let him put it to himself, "This man, too, was born in the
same country with Pharaoh; nevertheless he was not thereby damaged, but
both had a divine vision vouchsafed him, and showed forth such a life
as the laws of Christ require." And this any man shall know perfectly,
when he hath read the book that contains the history of that man's
life;(4) in which also he will perceive much prophecy. I allude to his
prediction about those infected with the errors of Arius, and his
statement of the mischief that would arise from them; God even then
having shown them to him. and sketched out before his eyes all that was
coming A thing which most especially (among the rest) serves to
demonstrate the truth, that no person, belonging to the heresies
without, hath such a man to mention. But, not to depend on us for this
information, look earnestly into what is written in that book, and ye
will learn all exactly, and thence be instructed in much self-denial.
And this advice I give, that we not merely peruse
what is written there, but that we also
55
For if we will take heed to ourselves, none of these things shall be an
hindrance to us, since even Abraham had an ungodly father,(2) but he
inherited not his wickedness; and Hezekiah, Ahaz: yet nevertheless he
became dear to God. And Joseph too when in the midst of Egypt, adorned
himself with the crowns of temperance; and the Three Children no less
in the midst of Babylon, and of the palace, when a table like those at
Sybaris was set before them, showed the highest self-denial; and Moses
also in Egypt, and Paul in the whole world; but nothing was to any one
of these an hindrance in the race of virtue.
Let us then, bearing in mind all these things, put
out of the way these our superfluous pleas and excuses, and apply
ourselves to those toils which the cause of virtue requires. For thus
shall we both attract to ourselves more favor from God, and persuade
Him to assist us in our struggles, and we shall obtain the eternal
blessings; unto which God grant that we may all attain, by the grace
and love towards man of our Lord Jesus Christ, to whom be glory and
victory for ever and ever. Amen.
HOMILY IX.
MATT. II. 16.
"Then Herod, when he saw that he was mocked of the wise men, was
exceeding wroth."
Yet surely it was a case not for anger, but for fear
and awe: he ought to have perceived that he was attempting impossible
things. But he is not refrained. For when a soul is insensible and
incurable, it yields to none of the medicines given by God. See for
example this man following up his former efforts,(1) and adding many
murders to one, and hurried down the steep any whither. For driven wild
by this anger, and envy, as by some demon, he takes account of nothing,
but rages even against nature herself, and his anger against the wise
men who had mocked him he vents upon the children that had done no
wrong: venturing then in Palestine upon a deed akin to the things that
had been done in Egypt. For he "sent forth," it is said, "and slew all
the children that were in Bethlehem, and in alI the coasts thereof,
from two years old and under, according to the time which he had
diligently inquired of the wise men."
Here attend to me carefully. Because many things are
uttered by many very idly touching these children, and the course of
events is charged with injustice, and some of these express their
perplexity about it in a more moderate way, others with more of
audaciousness and frenzy. In order then that we may free these of their
madness and those of their perplexity, suffer us to discourse a little
upon this topic. Plainly, then, if this be their charge, that the
children were left to be slain, they should find fault likewise with
the slaughter of the soldiers that kept Peter.(2) For as here, when the
young Child had fled, other children are massacred in the place of Him
who was sought; even so then, too, Peter having been delivered from his
prison and chains by the angel, one of like name with this tyrant, and
like temper too, when he had sought him, and found him not, slew
instead of him the soldiers that kept him.
"But what is this? it may be said; "why this is not
a solution, but an enhancement of our difficulty." I know it too, and
for this intent I bring forward all such cases, that to all I may
adduce one and the same solution. What then is the solution of these
things? or what fair account of them can we give? That Christ was not
the cause of their slaughter, but the king's cruelty; as indeed neither
was Peter to those others, but the madness of Herod. For if he had seen
the wall broken through, or the doors overthrown, he might, perhaps,
have had ground to accuse the soldiers that kept the apostle, of
neglect; but now when all things continued in due form,(3) and the
doors were thrown wide open,
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and the chains fastened to the hands of them that kept him (for in fact
they were bound unto him), he might have inferred from these things
(that is, if he had been strictly doing a judge's office on the matters
before him), that the event was not of human power or craft, but of
some divine and wonder-working power; he might have adored the doer of
these things, instead of waging war with the sentinels. For God had so
done all that He did, that so far from exposing the keepers, He was by
their means leading the king unto the truth. But if he proved
senseless, what signifies to(1) the skillful Physician of Souls,
managing all things to do good, the insubordination of him that is
diseased?
And just this one may say in the present case
likewise. For, wherefore art thou wroth, O Herod, at bring mocked of
the wise men? didst thou not know that the birth was divine? didst thou
not summon the chief prices? didst thou not gather together the
scribes? did not they, bring called, bring the prophet also with them
into thy court of judgment, proclaiming these things beforehand from of
old? Didst thou not see how the old things agreed with the new? Didst
thou not hear that a star also ministered to these men? Didst thou not
reverence the zeal of the barbarians? Didst thou not marvel at their
boldness? Wast thou not horror-struck at the truth of the prophet?
Didst thou not from the former things perceive the very last also?
Wherefore didst thou not reason with thyself from all these things,
that this event was not of the craft of the wise men, but of a Divine
Power, duly dispensing all things? And even if thou wert deceived by
the wise men, what is that to(2) the young children, who have done no
wrong?
3. "Yea," saith one, "Herod thou hast full well
deprived of excuse, and proved him blood-thirsty; but thou hast not yet
solved the question about the injustice of what took place. For if he
did unjustly, wherefore did God permit it?" Now, what should we say to
this? That which I do not cease to say continually, in church, in the
market-place and everywhere; that which I also wish you carefully to
keep in mind, for it is a sort of rule for us, suited to every such
perplexity. What then is our rule, and what our saying? That although
there be many that injure, yet is there not so much as one that is
injured. And in order that the fiddle may not disturb you too much, I
add the solution too with all speed. I mean, that what we may suffer
unjustly from any one, it tells either to the doing away of our sins,
God so putting that wrong to our account; or unto the recompense of
rewards.
And that what I may say may be clearer, let us
conduct our argument in the way of illustration. As thus: suppose a
certain servant who owes much money to his master, and then that this
servant has been despitefully used by unjust men, and robbed of some of
his goods. If then the master, in whose power it was to stay the
plunderer and wrong doer, should not indeed restore that same property,
but should reckon what was taken away towards what was owed him by his
servant, is the servant then injured? By no means. But what if he
should repay him even more? Has he not then even gained more than he
has lost? Every one, I suppose, perceives it.
Now this same reckoning we are to make in regard of
our own sufferings. For as to the fact, that in consideration of what
we may suffer wrongfully, we either have sins done away, or receive
more glorious crowns, if the amount of our sins be not so great: hear
what Paul says concerning him that had committed fornication, "Deliver
ye such a one to Satan for the destruction of the flesh, that the
spirit may be saved."(3) "But what is this?" you may say, "for the
discourse was about them that were injured by others, not about them
that are corrected by their teachers." I might answer, that there is no
difference;(4) for the question was, whether to suffer evil be not an
indignity to the sufferer. But, to bring my argument nearer the very
point inquired of; remember David, how, when he saw Shimei at a certain
time assailing him, and trampling on his affliction, and pouring on him
revilings without end, his captains desiring to slay him, he utterly
forbade them, saying, "Let him curse, that the Lord may look upon mine
abasement, and that he may requite me good for this cursing this
day."(5) And in the Psalms too in his chanting, he said, "Consider mine
enemies, that they are multiplied, and they hate me with unjust
hatred," and "forgive all my sins."(6) And Lazarus again for the same
cause enjoyed remission, having in this life suffered innumerable
evils. They therefore who are wronged, are not wronged if they bear
nobly all that they suffer, yea, rather they gain even more abundantly,
whether they be smitten of God, or scourged by the devil.
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3. "But what kind of sin had these children," it may
be said, "that they should do it away? for touching those who are of
full age, and have been guilty of many negligences, one might with show
of reason speak thus: but they who so underwent premature death, what
sort of sins did they by their sufferings put away?" Didst thou not
hear me say, that though there were no sins, there is a recompense of
rewards hereafter for them that suffer ill here? Wherein then were the
young children hurt in being slain for such a cause, and borne away
speedily into that waveless harbor? "Because," sayest thou, "they would
in many instances have achieved, had they lived, many and great deeds
of goodness" Why, for this cause He lays up for them beforehand no
small reward, the ending their lives for such a cause. Besides, if the
children were to have been any great persons, He would not have
suffered them to be snatched away beforehand. For if they that
eventually will live in continual wickedness are endured by Him with so
great long-sufferings, much more would He not have suffered these to be
so taken off had He foreknown they would accomplish any great things.
And these are the reasons we have to give; yet these
are not all; but there are also others more mysterious than these,
which He knoweth perfectly, who Himself ordereth these things. Let us
then give up unto Him the more perfect understanding of this matter,
and apply ourselves to what follows, and in the calamities of others
let us learn to bear all things nobly. Yea, for it was no little scene
of woe, which then befall Bethlehem, the children were snatched from
their mother's breast, and dragged unto this unjust slaughter.
And if thou art yet faint-hearted, and not equal to
controlling thyself in these things, learn the end of him who dared all
this, and recover thyself a little. For very quickly was he overtaken
by punishment for these things; and he paid the due penalty of such an
abominable act, ending his life by a grievous death, and more pitiable
than that which he now dared inflict;(1) suffering also countless
additional ills, which ye may know of by perusing Josephus' account of
these events. But, lest we should make our discourse long, and
interrupt its continuity, we have not thought it necessary to insert
that account in what we are saying.
4. "Then was fulfilled that which was spoken by
Jeremy the prophet,(2) saying, In Rama was there a voice heard, Rachel
weeping for her children, and would not be comforted, because they are
not."(3)
Thus having filled the hearer with horror by
relating these things: the slaughter so violent and unjust, so
extremely cruel and lawless; he comforts him again, by saying, Not from
God's wanting power to prevent it did all this take place, nor from any
ignorance of His, but when He both knew it, and foretold it,(4) and
that loudly by His prophet. Be not troubled then, neither despond,
looking unto His unspeakable providence, which one may most dearly see,
alike by what He works, and by what He permits. And this He intimated
in another place also, when discoursing to His disciples. I mean where,
having forewarned them of the judgment seats, and executions, and of
the wars of the world, and of the battle that knows no truce, to uphold
their spirit and to comfort them He saith, "Are not two sparrows sold
for a farthing? and one of them shall not fall on the ground without
your Father which' is in Heaven."(5) These things He said, signifying
that nothing is done without His knowledge, but while He knows all, yet
not in all doth He act. "Be not then troubled," He saith, "neither be
disturbed." For if He know what ye suffer, and hath power to hinder it,
it is quite clear that it is in His providence and care for you that He
doth not hinder it. And this we ought to bear in mind in our own
temptations also, and great will be the consolation we shall thence
receive.
But what, it may be said, hath Rachel to do with
Bethlehem? For it saith, "Rachel weeping for her children." And what
hath Rama to do with Rachel? Rachel was the mother of Benjamin, and on
his death, they buried her in the horse-course that was near this
place.(6) The tomb then being near, and the portion pertaining unto
Benjamin her infant (for Rama was of the tribe of Benjamin), from the
head of the tribe first, and next from the place of her sepulture, He
naturally denominates her young children who were massacred.(7) Then to
show that the wound that befell her was incurable and cruel, He saith,
"she would not be comforted because they are not."
Hence again we are taught this, which I mentioned
before, never to be confounded when what is happening is contrary to
the promise of God. Behold, for instance, when
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He was come for the salvation of the people, or rather for the
salvation of the world, of what kind were His beginnings. His mother,
first, in flight; His birth-place is involved in irremediable
calamities, and a murder is perpetrated of all murders the bitterest,
and there is lamentation and great mourning, and willings everywhere.
But be not trouble for He is wont ever to accomplish His own
dispensations by their contraries, affording us from thence a very
great demonstration of His power.
Thus did He lead on His own disciples also, and
prepared them to do all their duty, bringing about things by their
contraries, that the marvel might be greater. They, at any rate, being
scourged and persecuted, and suffering terrors without end, did in this
way get the better of them that were beating and persecuting them.
5. "But when Herod was dead, behold, an angel of the
Lord appeareth in a dream to Joseph saying, Arise, and take the young
Child and His mother, and go into the land of Israel."(1)
He no more saith "fly," but "go." Seest thou again
after the temptation refreshment? then after the refreshment danger
again? in that he was freed indeed from his banishment, and came back
again to his own country; and beheld the murderer of the children
brought to the slaughter;(2) but when he hath set foot on his own
country, he finds again a remnant of the former perils, the son of the
tyrant living, and being king.
But how did Archelaus reign over Judaea, when
Pontius Pilate was governor? Herod's death had recently taken place,
and the kingdom had not yet been divided into many parts; but as he had
only just ended his life, the son for a while kept possession of the
kingdom "in the room of his father Herod;" his brother also beating
this name, which is the reason why the evangelist added, "in the room
of his father Herod."
It may be said, however, "if he was afraid to settle
in Judaea on account of Archelaus, he had cause to fear Galilee also on
account of Herod." I answer, By his changing the place, the whole
matter was thenceforward thrown into shade; for the whole assault was
upon "Bethlehem and the coasts thereof." Therefore now that the
slaughter had taken place, the youth Archelaus had no other thought,
but that the whole was come to an end, and that amongst the many, He
that was sought had been destroyed. And besides, his father having come
to such an end of his life before his eyes, he became for the future
more cautious about farther proceedings, and about urging on that
course of iniquity.
Joseph therefore comes to Nazareth, partly to avoid
the danger, partly also delighting to abide in his native place. To
give him the more courage, he receives also an oracle from the angel
touching this matter. Luke, however, doth not say that he came there by
Divine warning, but that when they had fulfilled all the purification,
they returned to Nazareth.(3) What then may one say? That Luke is
giving an account of the time before the going down to Egypt, when he
saith these things. For He would not have brought them down thither
before the purification, in order that nothing should be done contrary
to the law, but he waited for her to be purified, and to go to
Nazareth, and that then they should go down to Egypt. Then, after their
return, He bids them go to Nazareth. But before this they were not
warned of God to go thither, but yearning after their native place,
they did so of their own accord. For since they had gone up for no
other cause but on account of the taxing, and had not so much as a
place where to stay, when they had fulfilled that for which they had
come up, they went down to Nazareth.(4)
6. We see here the cause why the angel also, putting
them at ease for the future, restores them to their home. And not even
this simply, but he adds to it a prophecy, "That it might be
fulfilled," saith he, "which was spoken by the prophets, He shall be
called a Nazarene."(5)
And what manner of prophet said this? Be not
curious, nor overbusy. For many of the prophetic writings have been
lost; and this one may see from the history of the Chronicles.(6) For
being negligent, and continually falling into ungodliness, some they
suffered to perish, others they themselves burnt up(7) and cut to
pieces. The latter fact Jeremiah relates;(8) the former, he who
composed the fourth book of Kings, saying, that after(9) a long time
the book of Deuteronomy was hardly found, buried somewhere and lost.
But if, when there was no barbarian there, they so betrayed their
books, much
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more when the barbarians had overrun them. For as to the fact, that the
prophet had foretold it, the apostles themselves in many places call
Him a Nazarene.(1)
"Was not this then," one may say, "casting a shade
over the prophecy touching Bethlehem?" By no means: rather this very
fact was sure greatly to stir up men, and to awaken them to the search
of what was said of Him. Thus, for example, Nathanael too enters on the
inquiry concerning Him, saying, "Can there any good thing come out of
Nazareth?"(2) For the place was of little esteem; or rather not that
place only, but also the whole district of Galilee. Therefore the
Pharisees said, "Search and look, for out of Galilee ariseth no
prophet"(3) Nevertheless, He is not ashamed to be named even from
thence, signifying that He needs not ought of the things of men; and
His disciples also He choses out of Galilee; everywhere cutting off the
pretexts of them who are disposed to be remiss, and giving tokens that
we have no need of outward things, if we practise virtue. For this
cause He doth not choose for Himself so much as a house; for "the Son
of Man," saith He," hath not where to lay His head;"(4) and when Herod
is plotting against Him, He teeth, and at His birth is laid in a
manger, and abides in an inn, and takes a mother of low estate;
teaching us to think no such thing a disgrace, and from the first
outset trampling under foot the haughtiness of man, and bidding us give
ourselves up to virtue only.
7. For why dost thou pride thyself on thy country,
when I am commanding thee to be a stranger to the whole world? (so He
speaks); when thou hast leave to become such as that all the universe
shall not be worthy of thee? For these things are so utterly
contemptible, that they are not thought worthy of any consideration
even amongst the philosophers of the Greeks, but are called Externals,
and occupy the lowest place.
"But yet Paul" one may say, "allows them, saying on
this wise, 'As touching the election, they are beloved for the fathers'
sake.'"(5) But tell me, when, and of what things was he discoursing,
and to whom? Why, to those of Gentile origin, who were puffing
themselves up on their faith, and exalting themselves against the Jews,
and so breaking them off the more: to quell the swelling pride of the
one, and to win over the others, and thoroughly excite them to the same
emulation. For when he is speaking of those noble and great men, hear
how he saith, "They that say these things, show plainly that they seek
a country; and truly if they had been mindful of that from whence they
came out, they might have had opportunity to have returned: but now
they desire another, a better country."(6) And again, "These all died
in faith, not having obtained the promises, but having seen them afar
off, and embraced them."(7) And John too said unto those that were
coming to him, "Think not to say, We have Abraham to our father."(8)
And Paul again, "For they are not all Israel, which are of Israel;
neither they, which are the children of the flesh, are they the
children of God."(9) For what were the sons of Samuel advantaged, tell
me, by their father's nobleness, when they were not heirs of their
father's virtue? And what profit had Moses' sons, not having emulated
his perfection?(10) Therefore neither did they inherit the dominion;
but whilst they enrolled him as their father, the rule of the people
passed away to another, to him who had become his son in the way of
virtue. And what harm was it to Timothy, that he was of a Greek father?
Or what on the other hand again was Noah's son profiled by the virtue
of his father, when he became a slave instead of free? Seest thou, how
little the nobleness of a father avails his children in the way of
advocacy?(11) For the wickedness of Ham's disposition overcame the laws
of nature, and cast him not only out of the nobility which he had in
respect of his father, but also out of his free estate. And what of
Esau? Was he not son of Isaac, and had he not his father to stand his
friend? Yea, his father too endeavored and desired that he should
partake of the blessings, and he himself for the sake of this did all
that was commanded him. Nevertheless, because he was untoward,(12) none
of these things profited him; but although he was by birth fist, and
had his father on his side doing everything for this object, yet not
having God with him, he lost all.
But why do I speak of men? The Jews were sons of
God, and gained nothing by this their high birth. Now if a man, having
become a son of God, but filling to show forth an excellency meet for
this noble birth, is even punished the more abundantly; why
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dost thou bring me forward the nobleness of ancestors remote or near?
For not under the old covenant(1) only, but even under the new, one may
find this rule to have held. For "as many as received Him," it is said
"to them gave He power to become the sons of God."(2) And yet many of
these children Paul hath affirmed to be nothing profited by their
father; "For if ye be circumcised," saith he, "Christ shall profit you
nothing."(3) And if Christ be no help to those who will not take heed
to themselves, how shall a man stand up in their behalf?
8. Let us not therefore pride ourselves either on
high birth, or on wealth, but rather despise them who are so minded:
neither let us be dejected at poverty. But let us seek that wealth,
which consists in good works; let us flee that poverty, which causes
men to be in wickedness, by reason of which also that rich man was
poor;(4) wherefore he had not at his command so much as a drop of
water, and that, although he made much entreaty. Whereas, who can be so
poor amongst us,(5) as to want water enough even for comfort?
There is none such For even they that are pining with extreme hunger,
may have the comfort of a drop of water; and not of a drop only, but of
refreshment too far more abundant. Not so that rich man, but he was
poor even to this degree: and what was yet more grievous, he could not
so much as soothe his poverty from any source. Why then do we gape
after riches, since they bring us not into Heaven?
For tell me, if any king among those upon earth had
said, It is impossible for him that is rich to be distinguished at
court, or to enjoy any honor; would ye not have thrown away every one
his riches with contempt? So then, if they cast us out from such honor
as is in the palaces below, they shall be worthy of all contempt: but,
when the King of Heaven is day by day crying aloud and saying, "It is
hard with them, to set foot on that sacred threshold;" shall we not
give up all, and withdraw from our possessions, that with boldness we
may enter into the kingdom? And of what consideration are we worthy,
who are at great pains to encompass ourselves with the things that
obstruct our way thither; and to hide them not only in chests, but even
in the earth, when we might entrust them to the guard of the very
Heavens? Since now surely thou art doing the same, as if any
husbandman, having gotten wheat wherewith to sow a rich land, was to
leave the land alone, and bury all the wheat in a pit, so as neither to
enjoy it himself, nor for the wheat to come to ought, but decay and
waste. But what is their common plea, when we accuse them of these
things? It gives no little comfort, say they, to know that all is laid
up for us in safety at home. Nay, rather not to know of its being laid
up is a comfort. For even if thou art not afraid of famine, yet other
more grievous things, on account of this store, must needs be a terror
to thee: deaths, wars, plots laid against thee. And if a famine should
ever befall us, the people again, constrained by the belly, takes
weapon in hand against thy house. Or rather, in so doing, thou art
first of all bringing famine into our cities, and next thou art forming
for thine own house this gulf, more grievous than famine. For by stress
of famine I know not any who have come to a speedy end; there being in
fact many means in many quarters which may be devised to assuage that
evil: but for possessions and riches, and the pursuits connected with
them. I can show many to have come by their ruin, some in secret, some
openly. And with many such instances the highways abound, with many the
courts of law, and the market-places, But why speak I of the highways,
the courts of law and the market-places? Why, the very sea thou mayest
behold filled with their blood. For not over the land only, as it
seems, hath this tyranny prevailed, but over the ocean also hath walked
in festal procession with great excess. And one makes a voyage for
gold, another, again, is stabbed for the same; and the same tyrannical
power hath made one a merchant, the other a murderer.
What then can be less trustworthy than Mammon,
seeing that for his sake one travels, and ventures, and is slain? "But
who," it is said, "will pity a charmer that is bitten with a
serpent?"(6) For we ought, knowing its cruel tyranny, to flee that
slavery, and destroy that grievous longing. "But how," saith one, "is
this possible?" By introducing another longing, the longing for Heaven.
Since he that desires the kingdom will laugh covetousness to scorn; he
that is become Christ's slave is no slave of mammon, but rather his
lord; for him that flieth from him, he is wont to follow, and to fly
from him that pursues. He honors not so much his pursuer as his
despiser; no one doth he so laugh to scorn, as them that desire him; no
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doth he only laugh them to scorn, but wraps round them also innumerable
bonds.
Be it ours then, however late, to loose these
grievous chains. Why bring thy reasonable soul into bondage to brute
matter, to the mother of those untold evils? But, oh the absurdity!
that while we are warring against it in words, it makes war with us by
deeds, and leads and carries us everywhere about, insulting us as
purchased with money, and meet for the lash; and what can be more
disgraceful and dishonorable than this?
Again: if we do not get the better of senseless
forms of matter, how shall we have the advantage of the incorporeal
powers? If we despise not vile earth and abject stones, how shall we
bring into subjection the principalities and authorities? How shall we
practise temperance? I mean, if silver dazzle and overpower us, when
shall we be able to hurry by a fair face? For, in fact, some are so
sold under this tyranny, as be moved somehow even at the mere show of
the gold, and in playfulness to say, that the very eyes are the better
for a gold coin coming in sight. But make not such jests, whoever thou
art;(1) for nothing so injures the eyes, both those of the body and
those of the soul, as the lust of these things. For instance; it was
this grievous longing that put out the lamps of those virgins, and cast
them out of the bride chamber. This sight, which (as thou saidst)
"doath good to the eyes," suffered not the wretched Judas to hearken
unto the Lord's voice, but led him even to the halter, made him burst
asunder in the midst; and, after all that, conducted him on to hell.
What then can be more lawless than this? what more
horrible? I do not mean the substance of riches, but the unseasonable
and frantic desire of them? Why, it even drops human gore, and looks
murder, and is fiercer than any wild beast, tearing in pieces them that
fall in its way, and what is much worse, it suffers them not even to
have any sense of being so mangled. For reason would that those who are
so treated should stretch forth their hand to them that pass by, and
call them to their assistance, but these are even thankful for such
rendings of their flesh, than which what can be more wretched?
Let us then, bearing in mind all these things, flee
the incurable disease; let us heal the wounds it hath made, and
withdraw ourselves from such a pest: in order that both here we may
live a secure and untroubled life, and attain to the future treasure;
unto which God grant that we may all attain,(2) by the grace and love
towards man of our Lord Jesus Christ, with whom unto the Father
together with the Holy Ghost be glory, might, honor, now and ever, and
world without end. Amen.
HOMILY X.
MATT. III. 1, 2.
"In those days cometh John the Baptist, preaching in the wilderness of
Judaea, and saying, Repent ye: for the kingdom of Heaven is at hand."
How "in those days"? For not then, surely, when He
was a child, and came to Nazareth, but thirty years after, John cometh;
as Luke also testifies. How then is it said, "in those days"? The
Scripture is always wont to use this manner of speech, not only when it
is mentioning what occurs in the time immediately after, but also of
things which are to come to pass many years later. Thus also, for
example, when His disciples came unto Him as He sat on the Mount of
Olives, and sought to learn about His coming, and the taking of
Jerusalem:(1) and yet ye know how great is the interval between those
several periods. I mean, that having spoken of the subversion of the
mother city,
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and completed His discourse on that subject, and being about to pass to
that on the consummation, he inserted, "Then shall these things also
come to pass;"(1) not bringing together the times by the word then, but
indicating that time only in which these things were to happen. And
this sort of thing he doth now also, saying, "In those days." For this
is not put to signify the days that come immediately after, but those
in which these things were to take place, which he was preparing to
relate.
"But why was it after thirty years," it may be said,
"that Jesus came unto His baptism"? After this baptism He was
thenceforth to do away with the law: wherefore even until this age,
which admits of all sins, He continues fulfilling it all; that no one
might say, that because He Himself could not fulfill it, He did it
away. For neither do all passions assail us at all times; but while in
the first age of life there is much thoughtlessness and timidity, in
that which comes after it, pleasure is more vehement, and after this
again the desire of wealth. For this cause he awaits the fullness of
His adult age, and throughout it all fulfills the law, and so comes to
His baptism, adding it as something which follows upon the complete
keeping of all the other commandments.
To prove that this was to Him the last good work of
those enjoined by the law, hear His own words: "For thus it becometh us
to fulfill all righteousness."(2) Now what He saith is like this: "We
have performed all the duties of the law, we have not transgressed so
much as one commandment. Since therefore this only remains, this too
must be added, and so shall we "fulfill all righteousness." For He here
calls by the name of "righteousness" the full performance of all the
commandments.
2. Now that on this account Christ came to His
baptism, is from this evident. But wherefore was this baptism devised
for Him For that not of himself did the son of Zacharias proceed to
this, but of God who moved him,--this Luke also declares, when he
saith, "The word of the Lord came unto him,"(3) that is, His
commandment. And he himself too saith, "He that sent me to baptize with
water, the same said to me, upon whom thou shalt see the Spirit
descending like a dove, and remaining on Him, the same is He which
baptizeth with the Holy Ghost."(4) Wherefore then was he sent to
baptize? The Baptist again makes this also plain to us, saying, "I knew
Him not, but that He should be made manifest to Israel, therefore am I
come baptizing with water."(5)
And if this was the only cause, how saith Luke, that
"he came into the county about Jordan, preaching the baptism of
repentance for the remission of sins?"(6) And yet it had not remission,
but this gift pertained unto the baptism that was given afterwards; for
in this "we are buried with Him,"(7) and our old man was then crucified
with Him, and before the cross there doth not appear remission
anywhere; for everywhere this is imputed to His blood. And Paul too
saith, "But ye are washed, but ye are sanctified," not by the baptism
of John, but "in the name of our Lord Jesus Christ, and by the Spirit
of our God."(8) And elsewhere too he saith, "John verily preached a
baptism of repentance," (he saith not "of remission,") "that they
should believe on Him that should come after him."(9) For when the
sacrifice was not yet offered, nether had the spirit yet come down, nor
sin was put away, nor the enmity removed, nor the curse destroyed; how
was remission to take place?
What means then, "for the remission of sins?"
The Jews were senseless, and had never any feeling
of their own sins, but while they were justly accountable for the worst
evils, they were justifying themselves in every respect; and this more
than anything caused their destruction, and led them away from the
faith. This, for example, Paul himself was laying to their charge, when
he said, that "they being ignorant of God's righteousness, and going
about(10) to establish their own, had not submitted themselves unto the
righteousness of God."(11) And again: "What shall we say then? That the
Gentiles, which followed not after righteousness, have attained(12) to
righteousness; but Israel, which followed after the law of
righteousness, hath not attained(13) unto the law of righteousness.
Wherefore? Because they sought it not by faith, but as it were by
works."(14)
Since therefore this was the cause of their evils,
John cometh, doing nothing else but bringing them to a sense of their
own sins. This, among other things, his very garb declared, being that
of repentance and confession. This was indicated also by what he
preached, for nothing else did he say, but
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"bring forth fruits meet for repentance."(1) Forasmuch then as their
not condemning their own sins, as Paul also hath explained, made them
start off from Christ, while their coming to a sense thereof would set
them upon longing to seek after their Redeemer, and to desire
remission; this John came to bring about, and to persuade them to
repent, not in order that they might be punished, but that having
become by repentance more humble, and condemning themselves, they might
hasten to receive remission.
But let us see how exactly he hath expressed it;
how, having said, that he "came preaching the baptism of repentance in
the wilderness of Judaea," he adds, "for remission,"as though he said,
For this end he exhorted them to confess and repent of their sins; not
that they should be punished, but that they might more easily receive
the subsequent remission. For had they not condemned themselves, they
could not have sought after His grace; and not seeking, they could not
have obtained remission.
Thus that baptism led the way for this; wherefor
also he said, that "they should believe on Him which should come after
him;"(2) together with that which hath been mentioned setting forth
this other cause of His baptism. For neither would it have been as much
for him to have gone about to their houses, and to have led Christ
around, taking Him by the hand, and to have said, "Believe in This
Man;" as for that blessed voice to be uttered, and all those other
things performed in the presence and sight of all.
On account of this He cometh to the baptism. Since
in fact both the credit of him that was baptizing, and the purport of
the thing itself,(3) was attracting the whole city, and calling it unto
Jordan; and it became a great spectacle.(4)
Therefore he humbles them also when they are come,
and persuades them to have no high fancies about themselves; showing
them liable to the utmost evils, unless they would repent, and leaving
their forefathers, and all vaunting in them, would receive Him that was
coming.
Because in fact the things concerning Christ had
been up to that time veiled, and many thought He was dead, owing to the
massacre which took place at Bethlehem. For though at twelve years old
He discovered Himself, yet did He also quickly veil Himself again. And
for this cause there was need of that splendid exordium and of a
loftier beginning. Wherefore also then for the first time he with clear
voice proclaims things which the Jews had never heard, neither from
prophets, nor from any besides; making mention of Heaven, and of the
kingdom there, and no longer saying anything touching the earth.
But by the kingdom in this place he means His former
and His last advent.
3. "But what is this to the Jews?" one may say, "for
they know not even what thou sayest." "Why, for this cause," saith he,
"do I so speak, in order that being roused by the obscurity of my
words, they may proceed to seek Him, whom I preach." In point of fact,
he so excited them with good hopes when they came near, that even many
publicans and soldiers inquired whet they should do, and how they
should direct their own life; which was a sign of being thenceforth set
free from all worldly things, and of looking to other greater objects,
and of forebodings things to come. Yea, for all, both the sights and
the words of that time, led them unto lofty thoughts.
Conceive, for example, how great a thing it was to
see a man after thirty years coming down from the wilderness, being the
son of a chief priest, who had never known the common wants of men, and
was on every account venerable, and had Isaiah with him. For he too was
present proclaiming him, and saying, "This is he who I said should come
crying, and preaching throughout the whole wilderness with a clear
voice." For so great was the earnestness of the prophets touching these
things, that not their own Lord only, but him also who was to minister
unto Him, they proclaimed a long time beforehand, and they not only
mentioned him, but the place too in which he was to abide, and the
manner of the doctrine which he had to teach when he came, and the good
effect that was produced by him.
See, at least, how both the prophet and the Baptist
go upon the same ideas, although not upon the same words.
Thus the prophet saith that he shall come saying,
"Prepare ye the way of the Lord, make his paths straight."(6) And he
himself when he was come said, "Bring forth fruits meet for
repentance,"(7) which corresponds with, "Prepare ye the way of the
Lord." Seest thou that both by the words of the prophet, and by his own
preaching, this one thing is manifested alone; that he was come, making
a way and preparing beforehand, not bestowing the gift, which was the
remission, but ordering in good time the souls of such as should
receive the God of all?
64
But Luke expresses somewhat further: not repeating
the exordium, and so passing on, but setting down likewise all the
prophecy. "For every valley," saith he, "shall be filled; and every
mountain and hill shall be brought low; and the crooked shall be made
straight, and the rough ways smooth; and all flesh shall see the
salvation of God."(1) Dost thou perceive how the prophet hath
anticipated all by his words; the concourse of the people. Thus, when
he saith, "Every valley shall be filled, and every mountain and hill
shall be brought low, and the rough ways shall be made smooth;" he is
signifying the exaltation of the lowly, the humiliation of the
self-willed, the hardness of the law changed into easiness of faith.
For it is no longer toils and labors, saith he, but grace, and
forgiveness of sins, affording great facility of salvation. Next he
states the cause of these things, saying, "All flesh shall see the
salvation of God;" no longer Jews and proselytes only, but also all
earth and sea, and the whole race of men. Because by "the crooked
things" he signified our whole corrupt life, publicans, harlots,
robbers, magicians, as many as having been perverted before afterwards
walked in the right way: much as He Himself likewise said, "publicans
and harlots go into the kingdom of God before you,"(2) because they
believed. And in other words also again the prophet declared the
self-same thing, thus saying, "Then wolves and lambs shall feed
together"(3) For like as here by the hills and valleys, he meant that
incongruities of character(4) are blended into one and the same
evenness of self-restraint, so also there, by the characters of the
brute animals indicating the different dispositions of men, he again
spoke of their being linked in one and the same harmony of godliness.
Here also, as before, stating the cause. That cause is, "There shall be
He that riseth to reign over the Gentiles, in Him shall the Gentiles
trust:"(5) much the same as here too he said, "All flesh shall see the
salvation of God," everywhere declaring that the power and knowledge of
these our Gospels would be poured out to the ends of the world,
converting the human race, from a brutish disposition and a fierce
temper to something very gentle and mild.
4. "And the same John had his raiment of camel's
hair, and a leathern girdle about his loins."(6)
Observe, how the prophets foretold some things,
others they left to the evangelists. Wherefore also Matthew both sets
down the guided by what they then beheld, to the memory of that blessed
man; or rather, even to a greater astonishment. For the one indeed was
brought up in cities and in houses, the other dwelt entirely in the
wilderness from his very swaddling clothes. For it be away all the
ancient ills, the labor, for example, the curse, the sorrow, the sweat;
himself also to have certain tokens of such a gift, and to come at once
to be above that condemnation. Thus he neither ploughed land, nor
opened furrow, he ate not his bread by the sweat of his face, but his
table was hastily supplied, and his clothing more easily furnished than
his table, and his lodging yet less troublesome than his clothing. For
he needed neither roof, nor bed, nor table, nor any other of these
things, but a kind of angel's life in this our flesh did he exhibit.
For this cause his very garment was of hair, that by his dress he might
instruct men to separate themselves from all things human, and to have
nothing in common with the earth, but to hasten back to their earlier
nobleness, wherein Adam was before he wanted garments or robe. Thus
that garb bore tokens of nothing less than a kingdom, and of repentance.
And do not say to me, "Whence had he a garment of
hair and a girdle. dwelling as he did in the wilderness?" For if thou
art to make a difficulty of this, thou wilt also inquire into more
things besides; how in the winters, and how in the heats of summer, he
continued in the wilderness, and this with a delicate body, and at an
immature age? how the nature of his infant flesh endured such great
inconstancy of weather, and a diet so uncommon, and all the other
hardships arising from the wilderness?
Where now are the philosophers of the Greeks, who at
random and for nought emu-
65
lated the shamelessness of the Cynics (for what is the profit of being
shut up in a tub, and afterwards running into such wantonness)? they
who encompassed themselves with rings and cups, and men servants and
maid servants, and with much pomp besides, falling into either extreme.
But this man was not so; but he dwelt in the wilderness as in Heaven,
showing forth all strictness of self-restraint. And from thence, like
some angel from Heaven, he went down unto the cities, being a champion
of godliness, and a crowned victor over the world, and a philosopher of
that philosophy which is worthy of the heavens. And these things were,
when sin was not yet put away, when the law had not yet ceased, when
death was not yet bound, when the brazen gates were not yet broken up,
but while the ancient polity still was in force.
Such is the nature of a noble and thoroughly
vigilant soul, for it is everywhere springing forward, and passing
beyond the limits set to it; as Paul(1) also did with respect to the
new polity.
But why, it may be asked, did he use a girdle with
his raiment? This was customary with them of old time, before men
passed into this soft and loose kind of dress. Thus, for instance, both
Peter(2) appears to have been "girded," and Paul; for it saith, "the
man that owneth this girdle."(3) And Elijah(4) too was thus strayed,
and every one of the saints, because they were at work continually,
laboring, and busying themselves either in journeyings, or about some
other necessary matter; and not for this cause only, but also with a
view of trampling under foot all ornaments, and practising all
austerity. This very kind of thing accordingly Christ declares to be
the greatest praise of virtue, thus saying, "What went ye out for to
see? a man clothed in soft raiment? behold, they that wear soft
clothing are in king's houses."(5)
But if he, who was so pure, and more glorious than
the heaven, and above all prophets, than whom none greater was born,
and who had such great boldness of speech, thus exercised himself in
austerity, scorning so exceedingly all dissolute delicacy, and training
himself to this hard life; what excuse shall we have, who after so
great a benefit, and the unnumbered burdens of our sins, do not show
forth so much as the least part of his penance,(6) but are drinking and
surfeiting, and smelling of perfumes, and in no better trim than the
harlot women on the stage, and are by all means softening ourselves,
and making ourselves an easy prey to the devil?(7)
5." Then went out to him all Judea, and Jerusalem,
and all the region round about Jordan, and were baptized of him,
confessing their sins."(8)
Seest thou how great power was in the coming of the
prophet? how he stirred up all the people; how he led them to a
consideration of their own sins? For it was indeed worthy of wonder to
behold him in human form showing forth such things and using so great
freedom of speech, and rising up in condemnation of all as children,
and having his great grace beaming out from his countenance. And,
moreover, the appearance of a prophet after the great interval of time
contributed to their amazement, because the gift had failed them, and
returned to them after a long time. And the nature of his preaching too
was strange and unusual For they heard of none of those things to which
they were accustomed; such as wars and battles and victories below, and
famine and pestilence, and Babylonians and Persians, and the taking of
the city, and the other things with which they were familiar, but of
Heaven and of the kingdom there, and of the punishment in hell. And it
was for this cause, let me add, that although they that committed
revolt in the wilderness, those in the company of Judas, and of
Theudas,(9) had been all of them slain no great while before, yet they
were not the more backward to go out thither. For neither was it for
the same objects that he summoned them, as for dominion, or revolt, or
revolution; but in order to lead them by the hand to the kingdom on
high. Wherefore neither did he keep them in the wilderness. to take
them about with him, but baptizing them, and teaching them the rules
concerning self-denial, he dismissed them; by all means instructing
them to scorn whatever things are on earth, and to raise themselves up
to the things to come, and press on every day.
6. This man then let us also emulate, and forsaking
luxury and drunkenness let us go over unto the life of restraint. For
this surely is the time of confession both for the uninitiated and for
the baptized; for the one, that upon their repentance they may partake
of the sacred mysteries; for the others, that having washed away their
stain after baptism, they may approach the table with a clean
66
conscience. Let us then forsake this soft and effeminate way of living.
For it is not, it is not possible at once both to do penance(1) and to
live in luxury. And this let John teach you by his raiment, by his
food, by his abode. What then? dost thou require us, you may say, to
practise such self-restraint as this? I do not require it, but I advise
and recommend it. But if this be not possible to you, let us at least,
though in cities, show forth repentance, for the judgment is surely at
our doors. But even if it were further off, we ought not even so to be
emboldened, for the term of each man's life is the end of the world
visually to him that is summoned. But that it is even at the doors,
hear Paul saying, "The night is far spent, the day is at hand;"(2) and
again, "He that cometh will come, and will not tarry."(3)
For the signs too are now complete, which announce
that day. For "this Gospel of the Kingdoms" saith He, "shall be
preached in all the world for a witness unto all nations; and then shah
the end come."(4) Attend with care to what is said. He said not, "when
it hath been believed by all men," but "when it hath been preached
to(5) all." For this cause he also said, "for a witness to the
nations," to show, that He doth not wait for all men to believe, and
then for Him to come. Since the phrase, "for a witness," hath this
meaning, "for accusation," "for reproof," "for condemnation of them
that have not believed."
But we, while hearing these things and seeing them,
slumber, and see dreams, sunk in a lethargy, as in some very deepest
night.(6) For the things present are nothing better than dreams,
whether they be prosperous, or whether they be painful. Wherefore I
entreat you now at length to be awakened, and to look another way, unto
the Sun of Righteousness. For no man while sleeping can see the sun,
nor delight his eyes with the beauty of its beams; but whatever he may
see, he beholds all as in a dream. For this cause we need much penance,
and many tears; both as being in a state of insensibility while we err,
and because our sins are great, and beyond excuse. And that I lie not,
the more part of them that hear me are witnesses. Nevertheless,
although they be beyond excuse, let us repent, and we shall receive
crowns.
7. But by repentance I mean, not only to forsake our
former evil deeds, but also to show forth good deeds greater than
those. For, "bring forth," saith he, "fruits meet for repentance."(7)
But how shall we bring them forth? If we do the opposite things: as for
instance, hast thou seized by violence the goods of others? henceforth
give away even thine own. Hast thou been guilty of fornication for a
long time? abstain even from thy wife for certain appointed days;
exercise continence. Hast thou insulted and stricken such as were
passing by? Henceforth bless them that insult thee, and do good to them
that smite thee. For it sufficeth not for our health to have plucked
out the dart only, but we must also apply remedies to the wound. Hast
thou lived in self-indulgence, and been drunken in time past? Fast, and
take care to drink water, in order to destroy the mischief that hath so
grown up within thee. Hast thou beheld with unchaste eyes beauty that
belonged to another? Henceforth do not so much as look upon a woman at
all, that thou mayest stand in more safety. For it is said, "Depart
from evil, and do good;"(8) and again, "Make thy tongue to cease from
evil, and thy lips that they speak no guile."(9) "But tell me the good
too." "Seek peace, and pursue it:" I mean not peace with man only, but
also peace with God. And he hath well said, "pursue" her: for she is
driven away, and cast out; she hath left the earth, and is gone to
sojourn in Heaven. Yet shall we be able to bring her back again, if we
will put away pride and boasting, and whatsoever, things stand in her
away, and will follow this temperate and frugal life.(10) For nothing
is more grievous than wrath and fierce anger. This renders men both
puffed up and servile, by the former making them ridiculous, by the
other hateful; and bringing in opposite vices, pride and flattery, at
the same time. But if we will cut off the greediness of this passion,
we shall be both lowly with exactness, and exalted with safety. For in
our bodies too all distempers arise from excess; and when the elements
thereof leave their proper limits, and go on beyond moderation, then
all these countless diseases are generated, and grievous kinds of
death. Somewhat of the same kind one may see take place with respect to
the soul likewise
8. Let us therefore cut away excess, and drinking
the salutary medicine of moderation,
67
let us abide in our proper temperament, and give careful heed to our
prayers. Though we receive not, let us persevere that we may receive;
and if we do receive, then because we have received. For it is not at
all His wish to defer giving, but by such delay He is contriving for us
to persevere. With this intent He doth also lengthen out(1) our
supplication, and at times permits a temptation to come upon us, that
we may continually flee for refuge unto Him, and where we have fled for
refuge, may there abide. Thus also do affectionate fathers act, and
mothers that love their children; when they see their tittle children
forsake their society, and playing with those of their own age, they
cause their servants to enact many fearful things, that by such fear
they may be constrained to flee for refuge to their mother's bosom.
Even so doth God oftentimes hold out some kind of threat; not that He
may bring it upon us, but that He may draw us unto Himself. At any
rate, when we return, he doth away with our fear at once; since
assuredly, if we were alike in temptations and at ease, there would
have been no need o[ temptations.
But why do I speak of us? Since even to those saints
of old great was the lesson of that Thou hast humbled me."(2) And He
Himself likewise said to the apostles, "In the world ye shall have
tribulation."(3) And Paul signifies this self-same thing, when he
saith, "There was given to me a thorn in the Wherefore also when he
sough to me a thorn in the flesh, he messenger of Satan to buffet
me."(4) Wherefore also when he sought to be delivered from the
temptation, he obtained it not, by reason of the great benefit thence
ensuing. And if we should go over the whole life of David, we shall
find him more glorious in his dangers; both himself and all the others
that were like him. For so Job at that season shone forth the more
abundantly, and Joseph too in this way became the more approved, and
Jacob also, and his father likewise, and his father's father; and all
as many as ever put on crowns of peculiar glory, it was by tribulations
and temptations that they first won their crowns, then had their names
recited.
Being conscious of alI these things, according to
the wise saying, let us "not make haste in time of trouble"(5) but let
us teach ourselves one thing only, how to bear all nobly, and not to be
curious or inquisitive about any of the things that are coming to pass.
For to know when our tribulations should be done away, belongs to God
who permits them to befall us; but to bear them, brought upon us, with
all thankfulness, all that is the work of a good disposition on our
par; and if this be so, then all our blessings will follow. In order
therefore that these may follow, and that we may become better approved
here, and more glorious in that world, let us submit to all, whatever
may be brought upon us, for all thanking Him who knows(6) what is good
for us better than we do, and loves us more ardently than those who
gave us birth. And let both these considerations be a charm for us to
chant to ourselves in every terror that occurs, that so we may quell
our despondency, and in all things glorify Him, who on our behalf doeth
and ordereth all, even God.
For so we shall both easily repulse all hostile
devices, and attain unto the incorruptible crowns: by the grace and
love towards man of our Lord Jesus Christ, with whom be unto the Father
glory, might, and honor, together with the Holy Ghost, now, and always,
even for ever and ever. Amen.
HOMILY XI.
MATT. III. 7.
"But when he saw many of the Pharisees and Sadducees come to his
baptism, he said unto them, O generation of vipers, who hath warned you
to flee from the wrath to come?"
How then doth Christ say, that they did not believe John.(1)
Because this was not believing, to decline receiving Him whom he
preached. For so they thought they regarded their prophets and their
lawgiver, nevertheless He said they had not regarded them, forasmuch as
they received not Him, that was foretold by them. "For if ye had
68
believed Moses," saith He, "ye would have believed Me."(1) And after
this again, being asked by Christ, "The baptism of John, whence is
it?"(2) they said, "If we shall say, Of earth, we fear the people; if
we shall say, From heaven, He will say unto us, How then did ye not
believe him?"
So that from all these things it is manifest that
they came indeed and were baptized, yet they did not abide in the
belief of that which which was preached. For John also points out their
wickedness, by their sending(3) unto the Baptist, and saying, "Art thou
Elias? Art thou Christ?" wherefore he also added, "they which were sent
were of the Pharisees."(4)
"What then? were not the multitudes also of this
same mind"? one may say. Nay, the multitudes in simplicity of mind had
this suspicion, but the Pharisees, wishing to lay hold of Him. For
since it was acknowledged that Christ comes out of the village of
David, and this man was of the tribe of Levi, they laid a snare by the
question, in order that if he should say any such thing they might
quickly come upon him. This at any rate he hath declared by what
follows; for on his not acknowledging any of the things which they
expected, even so they take hold of him, saying, "Why baptizest thou
then, if thou be not the Christ?"(5)
And to convince thee that the Pharisees came with
one mind, and the people with another, hear how the evangelist hath
declared this too; saying of the people, "that they came and were
baptized of him, confessing their sins;"(6) but concerning the
Pharisees, no longer like that, but that "when he saw many of the
Pharisees and Sadducees coming, he said, O generation of vipers, who
hath warned you to flee from the wrath to come?" O greatness of mind!
How doth he discourse unto men ever thirsting after the blood of the
prophets, and in disposition no better than serpents! how doth he
disparage both themselves and their progenitors with all plainness!
2. "Yea," saith one; "he speaks plainly enough, but
the question is if there be any reason in this plainness. For be did
not see them sinning, but in the act of change; wherefore they did not
deserve blame, but rather praise and approbation, for having left city
and houses, and making haste to hear his preaching."
What then shall we say? That he had not things
present, and even now doing, in his view, but he knew the secrets of
their mind, God having revealed this. Since then they were priding
themselves on their forefathers, and this was like to prove the cause
of their destruction, and was casting them into a state of
carelessness, he cuts away the roots of their pride. For this cause
Isaiah also calls them, "rulers of Sodom," and "people of Gomorrah;"(7)
and another prophet saith, "Are ye not as children of the
Ethiopians;"(8) and all withdraw them from this way of thinking,
bringing down their pride, which had caused them unnumbered evils.
"But the prophets," you will say, "naturally did so;
for they saw them sinning: but in this case, with what view and for
what cause doeth he the same, seeing them obey him." To make them yet
more tender-hearted.
But if one accurately mark his words, he hath also
tempered his rebuke with commendation. For he spake these things, as
marveling at them, that they were become able. however late, to do what
seemed almost an impossibility for them. His rebuke, you see, is rather
that of one bringing them over, and working upon them to arouse
themselves. For in that he appears amazed, he implies both their former
wickedness to be great, and their conversion marvellous and beyond
expectation. Thus, "what hath come to pass," saith he, "that being
children of those men, and brought up so badly, they have repented?
Whence hath come so great a change? Who hath softened down the
harshness of their spirit?Who corrected that which was incurable?"
And see how straightway from the beginning he
alarmed them, by laying first, for a foundation, his words concerning
hell. For he spake not of the usual topics: "Who hath warned you to
flee from wars, from the inroads of the barbarians, from captivities,
from famines, from pestilences?" but concerning another sort of
punishment, never before made manifest to them, he was striking the
first preparatory note, saying thus, "Who hath warned you to flee from
the wrath to come?"
And full well did he likewise call them, "generation
of vipers." For that animal too is said to destroy the mother that is
in travail with her, and eating through her belly, thus to come forth
unto light; which kind of thing these men also did being "murderers of
fathers, and murderers of mothers,"(9) and destroying their instructors
with their own hands.
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3. However, he stops not at the rebuke, but
introduces advice also. For, "Bring forth," says he, "fruits meet for
repentance."(1)
For to flee from wickedness is not enough, but you
must show forth also great virtue. For let me not have that
contradictory yet ordinary(2) case, that(3) refraining yourselves for a
little while, ye return unto the same wickedness. For we are not come
for the same objects as the prophets before. Nay, the things that are
now are changed, and are more exalted, forasmuch as the Judge
henceforth is coming, His very self, the very Lord of the kingdom,
leading unto greater self-restraint, calling us to heaven, and drawing
us upward to those abodes. For this cause do I unfold the doctrine also
touching hell, because both the good things and the painful are for
ever. Do not therefore abide as ye are, neither bring forward the
accustomed pleas, Abraham, Isaac, Jacob, the noble race of your
ancestors."
And these things he said, not as forbidding them to
say that they were sprung from those holy men, but as forbidding them
to put confidence in this, while they were neglecting the virtue of the
soul; at once bringing forward publicly what was in their minds, and
foretelling things to come. Because after this they are found to say,
"We have Abraham to our father, and were never in bondage to any
man."(4) Since then it was this, which most of all lifted them up with
pride and ruined them, he first puts it down.
And see how with his honor paid to the patriarch he
combines his correction touching these things. Namely, having said,
"Think not to say, We have Abraham to our father," he said not, "for
the patriarch shall not be able to profit you anything," but somehow in
a more gentle and acceptable manner he intimated the self-same thing,
by saying,
"For God is able of these stones to raise up
children to Abraham."(5)
Now some say, that concerning the Gentiles he saith
these things, calling them stones, metaphorically; but I say, that the
expression hath also another meaning. But of what kind is this? Think
not, saith he, that if you should perish, you would make the patriarch
childness. his is not, this is not so. For with God it is possible,
both out of bring them to that relationship; since at the beginning
also it was so done. For it was like the birth of men out of stones,
when a child came forth from that hardened womb.
This accordingly the prophet also was intimating,
when he said, "Look unto the hard rock, whence ye are hewn, and to the
hole of the pit, whence ye are digged: look unto Abraham your father,
and unto Sarah that bare you." (6) Now of this prophecy, you see, he
reminds them, showing that if at the beginning he made him a father, as
marvellously as if he had made him so out of stones, it was possible
for this now also to come to pass. And see how he both alarms them, and
cuts them off: in that he said not, "He had already raised up," lest
they should despair of themselves, but that He "is able to raise up:"
and he said not, ' 'He is able out of stones to make men," but what was
a much greater thing, "kinsmen and children of Abraham."
Seest thou how for the time he drew them off from
their vain imagination about things of the body, and from their refuge
in their forefathers; in order that they might rest the hope of their
salvation in their own repentance and continence? Seest thou how by
casting out their carnal relationship, he is bringing in that which is
of faith?
4. Mark then how by what follows also he increases
their alarm, and adds intensity to their agonizing fear.
For having said that "God is able of these stones to
raise up children unto Abraham," he added, "And now also the axe is
laid unto the root of the trees," (7) by all means making his
speech alarming. For as he from his way of life had much freedom of
speech, so they needed his severe rebuke, having been left barren(8)
now for a long time. For "why do I say" (such are his words) "that ye
are on the point of falling away from your relationship to the
patriarch and of seeing other, even those that are of stones, brought
in to your preeminence? Nay, not to this point only will your penalty
reach, but your punishment will proceed further. "For now," saith he,
"the axe is laid unto the root of the trees." There is nothing more
terrible than this turn of his discourse. For it is no longer "a flying
sickle,"(9) nor "the taking down of a hedge," nor "the treading under
foot of the vineyard;"(10) but an axe exceeding sharp, and what is
worse, it is even at the doors. For inasmuch as they continually
disbelieved the prophets, and used to say, "Where is the day of the
Lord:"(11) and "let
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the counsel of the Holy One of Israel come, that we may know it,"(1) by
reason that it was many years before what they said came to pass; to
lead them off from this encouragement also, he sets the terrors close
to them And this he declared by saying "now," and by his putting
it to "the root." "For the space between is nothing now," saith he,
"but it is laid to the very root." And he said not, "to the branches,"
nor "to the fruits," but "to the rook" Signifying, that if they were
negligent, they would have incurable horrors to endure, and not have so
much as a hope of remedy. It being no servant who is now come, as those
before Him were, but the very Lord of all, bringing on them His fierce
and most effectual vengeance.
Yet, although he hath terrified them again, he
suffers them not to fall into despair; but as before he said not "He
hath raised up," but "He is able to raise up children to Abraham" (at
once both alarming and comforting them); even so here also he did not
say that "it hath touched the root," but "it is laid to the root, and
is now hard by it, and shows signs of no delay." However, even though
He hath brought it so near, He makes its cutting depend upon you. For
if ye change and become better men, this axe will depart without doing
anything; but if ye continue in the same ways, He will tear up the tree
by the roots. And therefore, observe, it is neither removed from the
root, nor applied as it is doth it cut at all: the one, that ye may not
grow supine, the other to let you know that it is possible even in a
short time to be changed and saved. Wherefore he doth also from all
topics heighten their fear, thoroughly awakening and pressing them on
to repentance. Thus first their falling away from their forefathers;
next, others being introduced instead; lastly, those terrors being at
their doors, the certainty of suffering incurable evils (both which he
declared by the root and the axe), was sufficient to rouse thoroughly
those even that were very supine, and to make them full of anxiety. I
may add, that Paul too was setting forth the same, when he said, "A
short word(2) will the Lord make upon the whole world."(3)
But be not afraid; or rather, be afraid, but despair
not. For thou hast yet a hope of change; the sentence is not quite
absolute,(4) neither did the axe come to cut (else what hindered it
from cutting, close as it was to the root?); but on purpose by this
fear to make thee a better man, and to prepare thee to bring forth
fruit. For this cause he added, "Therefore every tree, which bringeth
not forth good fruit, is hewn down, and cast into the fire."(5) Now by
the word "every," he rejects again the privilege which they had from
their noble descent; "Why, if thou be Abraham's own descendant," saith
he, "if thou have thousands of patriarchs to enumerate, thou wilt but
undergo a double punishment, abiding unfruitful."
By these words he alarmed even publicans, the
soldiers' mind was startled by him, not casting them into despair, yet
ridding them of all security. For along with the terror, there is also
much encouragement in what he saith; since by the expression, "which
bringeth not forth good fruit," he signified that what bears fruit is
delivered from all vengeance.
5. "And how," saith one, "shall we be able to bring
forth fruit, when the edge is being applied, and the time so strait,
and the appointed season cut short." "Thou wilt be able," saith he,
"for this fruit is not of the same kind as that of common trees,
waiting a long time, and in bondage to the necessities(6) of seasons,
and requiring much other management; but it is enough to be willing,
and the tree at once hath put forth its fruit. For not the nature of
the root only, but also the skill of the husbandman contributes the
most to that kind of fruit-bearing."
For (let me add) on account of this,--lest they
should say, "Thou art alarming and pressing, and constraining us,
applying an axe, and threatening us with being cut down, yet requiring
produce in time of punishment,"--he hath added, to signify the ease of
bearing that fruit, "I indeed baptize you with water, but He that
cometh after me is mightier than I, the latchet of whose shoe I am not
worthy to unloose; He shall baptize you with the Holy Ghost and with
fire:"(7) implying hereby that consideration(8) only is needed and
faith, not labors and toils; and as it is easy to be baptized, so is it
easy to be convened, and to become better men. So having stirred their
mind by the fear of God's judgment, and the expectation of His
punishment, and by the mention of the axe, and by the loss of their
ancestors, and by the bringing in of those other children, and by the
double vengeance of cutting off and burning, and having by all means
softened their hardness, and brought them to desire deliverance from so
great evils; then he brings in what
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he hath to say touching Christ; and not simply, but with a declaration
of His great superiority. Then in setting forth the difference between
himself and Him, lest he should seem to say this out of favor, he
establishes the fact by comparison of the gifts bestowed by each of
them. For he did not at once say, "I am not worthy to unloose the
lachet of His shoe;" but when he had first set forth the little value
of his own baptism, and had shown that it hath nothing more than to
lead them to repentance (for he did not say with water of remission,
but of repentance), he sets forth Christ's also, which is full of the
unspeakable gift. Thus he seems to say, "Lest, on being told that He
cometh after me, thou shouldest despise Him as having come later; learn
thou the virtue(1) of His gift, and thou wilt clearly know that I
uttered nothing worthy nor great, when I said, "I am not worthy to
unloose the latchet of His shoe." So too when thou art told, "He is
mightier than I," do not think I said this in the way of making a
comparison. For I am not worthy to be ranked so much as among His
servants, no, not even the lowest of His servants, nor to receive the
least honored portion of His ministry." Therefore He did not merely
say, "His shoes," but not even "the latchet," which kind of office was
attributing what he had said to humility, he adds also the proof from
the facts: "For He shall baptize you," saith he, "with the Holy Ghost
and with fire."
6. Seest thou how great is the wisdom of the
Baptist? how, when He Himself is preaching, He saith everything to
alarm, and fill them with anxiety; but when He is sending men to Him,
whatever was mild and apt to recover them: not bringing forward the
axe, nor the tree that is cut down and burnt, and cast into the fire,
nor the wrath to come, but remission of sins, and removing of
punishment, and righteousness, and sanctification, and redemption, and
adoption, and brotherhood, and a partaking of the inheritance, and an
abundant supply of the Holy Ghost. For all these things he obscurely
denoted, when he said, "He shall baptize you with the Holy Ghost;" at
once, by the very figure of speech, declaring the abundance of the
grace (for he said not, "He will give you the Holy Ghost," but "He will
baptize you with the Holy Ghost"); and by the specification of fire on
the other hand indicating the vehement and uncontrollable quality of
His grace.
Imagine only what sort of men it was meet for the
hearers to become, when they considered that they were at once to be
like the prophets, and like those great ones. For it was on this
account, you see, that he made mention at all of fire; that he might
lead them to reflect on the memory of those men. Because, of all the
visions that appeared unto them, I had almost said, the more part
appeared in fire; thus God discoursed with Moses in the bush, thus with
all the people in the mount Sinai, thus with Ezekiel on the cherubim.(2)
And mark again how he rouses the hearer, by putting
that first which was to take place after all. For the Lamb was to be
slain, and sin to be blotted out, and the enmity to be destroyed, and
the burial to take place, and the resurrection, and then the Spirit to
come. But none of these things cloth he mention as yet, but that first
which was last, and for the sake of which all the former were done, and
which was fittest to proclaim His dignity; so that when the hearer
should be told that he was to receive so great a Spirit he might search
with himself, how and in what manner this shall be, while sin so
prevails; that finding him full of thought and prepared for that
lesson, he might thereupon introduce what he had to say touching the
Passion, no man being any more offended, under the expectation of such
a gift.
Wherefore he again cried out, saying, "Behold the
Lamb of God, which beareth the sin of the world."(3) He did not say,
"which remitteth," but, that which implies a more guardian care," which
heareth it." For it is not all one, simply to remit, and to take it
upon Himself.(4) For the one was to be done without peril, the other
with death.
And again, he said, "He is Son of God."(5) But not
even this declared His rank openly to the hearers (for they did not so
much as know yet how to conceive of Him as a true Son): but by so great
a gift of the Spirit that also was established. Therefore the Father
also in sending John gave him, as you know, this as a first token of
the dignity of Him that was come, saying, "Upon whom thou shalt see the
Spirit descending and remaining, the same is He which baptizeth with
the Holy Ghost."(6) Wherefore himself too
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saith, "I saw and bare record that this is the Son of God;" as though
the one were to all time the clear evidence of the other.
7. Then, as having uttered the gentler part of his
message, and soothed and relaxed the hearer, he again binds him up,
that he may not become remiss. For such was the nature of the Jewish
nation; by all encouraging things they were easily puffed up, and
corrupted. Wherefore he again adduces his terrors, saying,
" Whose fan is in His hand."(1)
Thus, as before he had spoken of the punishment, so
here he points out the Judge likewise, and introduces the eternal
vengeance. For "He will burn the chaff," saith he, "with unquenchable
fire." Thou seest that He is Lord of all things, and that He is Himself
the Husbandman; albeit in another place He calls His Father the same.
For "My Father, "saith He, "is the Husbandman?(2) Thus, inasmuch as He
had spoken of an axe, lest thou shouldest suppose that the thing needed
labor, and the separation was hard to make; by another comparison he
suggest the easiness of it, implying that all the world is His; since
He could not punish those who were not His own. For the present, it is
true, all are mingled together (for though the wheat appears gleaming
through, yet it lies with the chaff, as on a threshing floor, not as in
a garner), but then, great will be the separation.
Where now are they by whom hell-fire(3) is
disbelieved? Since surely here are two points laid down, one, that He
will baptize with the Holy Ghost, the other, that He will burn up the
disobedient. If then that is credible, so is this too, assuredly. Yea,
this is why the two predictions are put by him in immediate connection,
that by that which hath taken place already, he might accredit the
other, as yet unaccomplished. For Christ too Himself in many places
doth so, often of the same things, and often of opposites, setting down
two prophecies; the one of which He performs here, the other He
promises in the future; that such as are too contentious may, from the
one which has already come to pass, believe the other also. which is
not yet accomplished. For instance, to them that strip themselves of
all that they have for His sake(4) He promised to give an hundred fold
in the present world, and life eternal in that which is to come; by the
things already given making the future also credible. Which, as we see,
John likewise hath done in this place; laying down two things, that He
shall both baptize with the Holy Ghost, and burn up with unquenchable
fire. Now then, if He had not baptized with the Spirit the apostles,
and all every day who are willing, thou mightest have doubts concerning
those other things too; but if that which seems to be greater and more
difficult, and which transcends all reason, hath been done, and is done
every day; how deniest thou that to be true, which is easy, and comes
to pass according to reason? Thus having said, "He shall baptize with
the Holy Ghost and with fire," and having thence promised great
blessings; lest thou, released wholly from the former things, grow
supine, he hath added the fan, and the judgment thereby declared. Thus,
"think not at all," saith he, "that your baptism suffices, if ye become
ordinary persons(5) hereafter:" for we need both virtue, and plenty of
that known self-restraint.(6) Therefore as by the axe he urges them
unto grace, and unto the font, so after grace he terrifies them by the
fan, and the unquenchable fire. And of the one sort, those yet
unbaptized, he makes no distinction, but saith in general "Every tree
that bringeth not forth good fruit is hewn down,"(7) punishing all the
unbelievers. Whereas after baptism He works of their faith.
Let no man then become chaff, let no one be tossed
to and fro, nor lie exposed to wicked desires, blown about by them
easily every way. For if thou continue wheat, though temptation be
brought on thee, thou wilt suffer nothing dreadful; nay, for in the
threshing floor, the wheels of the car, that are like saws,(8) do not
cut in pieces the wheat; but if thou fall away into the weakness of
chaff, thou wilt both here suffer incurable ills, being smitten of all
men, and there thou wilt undergo the eternal punishment. For all such
persons both before that furnace become food for the irrational
passions here, as chaff is for the brute animal: and there again they
are material and food for the flame.
Now to have said directly that He will judge
men's doings, would not so effectually procure acceptance for His
doctrine: but to blend with it the parable, and so establish it all,
was apter to persuade the hearer, and part so discourses with them;
threshing floor,
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and harvest, and vineyard, and wine-press, and field, and net, and
fishing, and all things familiar, and among which they were busied He
makes ingredients in His discourses This kind of thing then the Baptist
likewise did here, and offered an exceeding great demonstration of his
words, the giving of the Spirit. For "He who hath so great power, as
both to forgive sins, and to give the Spirit, much more will these
things also be within His power:" so he speaks.
Seest thou how now in due order the mystery(1) came
to be laid as a foundation, before the resurrection and judgment?(2)
"And wherefore," it may be said, "did he not mention
the signs and wonders which were straightway to be done by Him?"
Because this was greater than all, and for its sake all those were
done. Thus, in his mention of the chief thing, he comprehended all;
death dissolved, sins abolished, the curse blotted out, those long wars
done away; our entrance into paradise,(3) our ascent into heaven, our
citizenship with the angels, our partaking of the good things to come:
for in truth this is the earnest of them all. So that in mentioning
this, he hath mentioned also the resurrection of our bodies, and the
manifestation of His miracles here, and our partaking of His kingdom,
and the good things, which "eye hath not seen, nor ear heard, neither
have entered into the heart of main"(4) For all these things He
bestowed on us by that gift. It was therefore superfluous to speak of
the signs that were immediately to ensue, and which sight can judge of;
but those were meet to be discoursed on, whereof they doubted; as for
instance, that He is the Son of God; that He exceeds John beyond
comparison; that He "beareth(5) the sin of the world;" that He will
require an account of all that we do; that our interests are not
limited to the present, but elsewhere every one will undergo the due
penalty. For these things were not as yet proveable by sight.
8. Therefore, knowing these things, let us use great
diligence, while we are in the threshing floor; for it is possible
while we are here, to change even out of chaff into wheat, even as on
the other hand many from wheat have become chaff. Let us not then be
supine, nor be carried about with every wind; neither let us separate
ourselves from our brethren, though they seem to be small and mean;
forasmuch as the wheat also compared with the chaff is less in measure,
but better in nature. Look not therefore to the forms of outward pomp,
for they are prepared for the fire, but to this godly humility, so firm
and indissoluble, and which cannot be cut, neither is burnt by the
fire. It being for their sake that He bears long with the very chaff,
that by their intercourse with them they may become better. Therefore
judgment is not yet, that we may be all crowned together, that from
wickedness many may be convened unto virtue.
Let us tremble then at hearing this parable. For
indeed that fire is unquenchable. "And how," it may be said, "is it
unquenchable?" Seest thou not this sun ever burning, and never
quenched? didst thou not behold the bush burning, and not
consumed? If then thou also desirest to escape the flame, lay up
alms beforehand, and so thou wilt not even taste of that fire. For if,
while here, thou wilt believe what is told thee, thou shalt not so much
as see this furnace, after thy departure into that region; but if thou
disbelieve it now, thou shalt know it there full well by experience,
when no sort of escape is possible. Since in truth no entreaty shall
avert the punishment from them who have not shown forth an upright
life. For believing surely is not enough, since even the devils tremble
at God, but for all that they will be
9. Wherefore our care of our conduct hath son of our
continually assembling you here; not simply that ye should enter in,
but that ye should also reap some fruit from your continuance here. But
if ye come indeed constantly, but go away again reaping no fruit from
thence, ye will have no advantage from your entering in and attendance
in this place.
For if we, when sending children to teachers, should
we see them reaping no benefit thereby, begin to be severe in blaming
the teachers, and remove them often to others; what excuse shall we
have for not bestowing upon virtue even so much diligence as upon these
earthly things, but forever bringing our tablets home empty? And yet
our teachers here are more m number and greater. For no less than
prophets and apostles and patriarchs, and all righteous men, are by us
set over you as teachers in every Church. And not even so is there any
profit, but if you have joined in chanting two or three Psalms, and
making the accustomed prayers at random and anyhow, are so dismissed,
ye think this enough for your salvation. Have ye not heard the prophet,
saying (or rather God by the prophet), "This people honoreth me
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with their lips, but their heart is far from me?"(1)
Therefore, test this be our case too, wipe thou out
the letters, or rather the impressions, which the devil hath engraven
in thy soul; and bring me a heart set free from worldly tumults, that
without fear I may write on it what I will. Since now at least there is
nothing else to discern, except his letters;--rapines, covetings, envy,
jealousy. Wherefore of course, when I receive your tablets, I am not
able so much as to read them. For I find not the letters, which we
every Lord's day inscribe on you, and so let you go; but others,
instead of these, unintelligible and misshapen. Then, when we have
blotted them out, and have written those which are of the Spirit, ye
departing, and giving up your hearts to the works of the devil, give
Him again power to substitute his own characters in you. What then will
be the end of all this, even without any words of mine, each man's own
conscience knoweth. For I indeed will not cease to do my part, and to
write in you the right letters. But if ye mar our diligence, for our
part our reward is unaltered, but your danger is not small.
Now, though I would fain say nothing to disgust you,
yet I beseech again and entreat you,(2) imitate at least the little
children's diligence in these matters. For so they first learn the form
of the letters, after that they practise themselves in distinguishing
them put out of shape, and then at last in their reading they proceed
orderly by means of them. Just so let us also do; let us divide virtue,
and learn first not to swear, nor to forswear ourselves, nor to speak
evil; then proceeding to another row,(3) not to envy, not to lust, not
to be gluttonous, not to be drunken, not fierce, not slothful, so that
from these we may pass on again to the things of the Spirit, and
practise continence, and neglect of the belly, temperance,
righteousness, to be above glory, and gentle and contrite in mind; and
let us join these one with another, and write them upon our soul.
10. And all these let us practise at home. with our
own friends, with our wife, with our children. And, for the present,
let us begin with the things that come first, and are easier; as for
instance, with not sweating; and let us practise this one letter
continually at home. For, in truth, there are many at his wife annoying
and angering him, sometimes an indocile and disorderly child urgues him
on to threatening and swearing. If now at home, when thus continually
galled, thou shouldest attain not to be tempted into swearing, thou
wilt in the market-place also have power with ease to abide unconquered.
Yea, and in like sort, thou will attain to keep
thyself from insulting any, by not insulting thy wife, nor thy
servants, nor any one else among those in thy house. For a man's wife
too not seldom, praising this or that person, or bemoaning herself,
stirs him up to speak evil of that other. But do not thou let thyself
be constrained to speak evil of him that is praised, but bear it all
nobly. And if thou shouldest perceive thy servants praising other
masters, be not perturbed, but stand nobly. Let thy home be a sort of
lists, a place of exercise for virtue, that having trained thyself well
there, thou mayest with entire skill encounter all abroad.
Do this with respect to vainglory also. For if thou
train thyself not to be vainglorious in company of thy wife and thy
servants, thou wilt not ever afterwards be easily caught by this
passion with regard to any one else. For though this malady be in every
case grievous and tyrannical, yet is it so especially when a woman is
present. If we therefore in that instance put down its power, we shall
easily master it in the other cases also.
And with respect to the other passions too, let us
do this self-same thing, exercising ourselves against them at home, and
anointing ourselves every day.
And that our exercise may be easier, let us further
enact a penalty for ourselves, upon our transgressing any of our
purposes. And let the very penalty again be such as brings with it not
loss, but reward,--such as procures some very great gain. And this is
so, if we sentence ourselves to intenser fastings, and to sleeping
often on the bare ground, and to other like austerity. For in this way
will much profit come unto us from every quarter; we shall both live
the sweet life of virtue here, and we shall attain unto the good things
to come and be perpetually friends of God.
But in order that the same may not happen
again,--that ye may not, having here admired what is said, go your way,
and cast aside at random, wherever it may chance, the tablet of your
mind, and so allow the devil to blot out these things;--let each one,
on returning home, call his own wife, and tell her these things, and
take her to help him; and from this day let him enter into that noble
school of exercise, using for oil the supply of the
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Spirit. And though thou fall once, twice, many times in thy training,
despair not, but stand again, and wrestle; and do not give up until
thou hast bound on thee the glorious crown of triumph over the devil,
and hast for the time to come stored up the riches of virtue in an
inviolable treasure-house.
For if thou shouldest establish thyself in the
habits of this noble self-restraint, then, not even when remiss, wilt
thou be able to transgress any of the commandment, habit imitating the
solidity of nature, Yea, as to sleep is easy, and to eat, and to drink,
and to breathe, so also will the deeds of virtue be easy to us, and we
shall reap to ourselves that pure pleasure, resting in a harbor without
a wave, and enjoying continual calm, and with a great freight bringing
our vessel into haven, in that City, on that day; and we shall attain
unto the undecaying crowns, unto which may we all attain, by the grace
and love towards man of our Lord Jesus Christ, to whom be all glory and
might, now and always, and world without end. Amen.
HOMILY XII.
MATT. III. 13.
"Then cometh Jesus from Galilee to Jordan," etc.
WITH the servants the Lord, with the criminals the
Judge, cometh to be baptized. But be not thou troubled; for in these
humiliations His exaltation doth most shine forth. For He who
vouchsafed to be borne so long in a Virgin's womb, and to come forth
thence with our nature, and to be smitten with rods, and crucified, and
to suffer all the rest which He suffered;--why marvellest thou if He
vouchsafed also to be baptized, and to come with the rest to His
servant. For the amazement lay in that one thing, that being God, He
would be made Man; but the rest afar this all follows in course of
reason.
For this cause, let me add, John also by way of
anticipation said all that he had said before, that he "was not worthy
to unloose the latchet of His shoe;" and all the rest, as for instance,
that He is Judge. and rewards every man according to his desert, and
that He will bestow His Spirit abundantly on all; in order that when
thou shouldest see Him coming to the baptism, thou mightest not suspect
anything mean. Therefore he forbids Him, even when He was come, saying.
"I have need to be baptized of Thee, and comest Thou
to me."(1) For, because the baptism was "of repentance," and led men to
accuse themselves for their offenses, lest any one should suppose that
He too "cometh to Jordan" in this sort of mind, John sets it right
beforehand, by calling Him both Lamb, and Redeemer from all the sin
that is in the world. Since He that was able to take away the sins of
the whole race of men, much more was He Himself without sin. For this
cause then he said not, "Behold, He that is without sin," but what was
much more, He "that beareth the sin of the world," in order that
together with this truth thou mightest receive that other with all
assurance, and having receved it mightest perceive, that in the conduct
of some further economy He cometh to the baptism. Wherefore also he
said to Him when He came, "I have need to be baptized of Thee, and
comest Thou to me?"
And he said not, "And art Thou baptized of me?" nay,
for this he feared to say: but what? "And comest Thou to me?" What then
doth Christ? What He did afterwards with respect to Peter, this did He
then also. For so he too would have forbidden Him to wash his feet, but
when he had heard, "What I do thou knowest not now, but thou shalt know
hereafter, "and "thou hast no part with me,"(2) he speedily withdrew
from his determination, and went over to the contrary. And this man
again in like manner, when he had heard, "Suffer it to be so now, for
thus it becometh us to fulfill all righteousness,"(3) straightway
obeyed. For they were not unduly contentious, but they manifested
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both love and obedience, and made it their study to be ruled by their
Lord in all things.
And mark how He urges him on that very ground which
chiefly caused him to look doubtfully on what was taking place; in that
He did not say, "thus it is just," but "thus it becometh." For,
inasmuch as the point unworthy of Him was in his mind chiefly this, His
being baptized by His servant, He stated this rather than anything
else, which is directly opposed to that impression: as though He had
said, "Is it not as unbecoming that thou avoidest and forbiddest this?
nay, for this self-same cause I bid thee suffer it, that it is
becoming, and that in the highest degree."
And He did not merely say, "suffer," but He added,
"now." "For it will not be so forever," saith He, "but thou shalt see
me such as thou desirest; for the present, however, endure this." Next
He shows also how this "becometh" Him. How then doth it so? "In that we
fulfill the whole law;" and to express this He said, "all
righteousness." For righteousness is the fulfilling of the commandments
"Since then we have performed all the rest of the commandments," saith
He, "and this alone remains, it also must be added: because I am come
to do away the curse that is appointed for the transgression of the
law. I must therefore first fulfill it all, and having delivered you
from its condemnation, in this way bring it to an end. It becometh me
therefore to fulfill the whole law, by the same rule that it becometh
me to do away the curse that is written against you in the law: this
being the very purpose of my assuming flesh, and coming hither."
2. "Then he suffereth Him. And Jesus, when He was
baptized, went up straightway out of the water; and, lo, the heavens
were opened unto Him, and he saw the Spirit of God descending like a
dove, and lighting upon Him."(1)
For inasmuch as many supposed that John was greater
than He, because John had been brought up all his time in the
wilderness, and was son of a chief priest, and was clothed with such
raiment, and was calling all men unto his baptism, and had been born of
a barren mother; while Jesus, first of all, was of a damsel of ordinary
rank (for the virgin birth was not yet manifest to all); and besides,
He had been brought up in an house, and held converse with all men, and
wore this common raiment; they suspected Him to be less than John,
knowing as yet nothing of those secret things;--and it fell out
moreover that He was baptized of John, which thing added support to
this surmise, even if none of those mentioned before had existed; for
it would come into their mind that this man was one of the many (for
were He not one of the many, He would not have come with the many to
the baptism), but that John was greater than He and far more
admirable:--in order therefore that this opinion might not are opened,
when He is baptized, and the Spirit comes down, and a voice with the
Spirit, proclaiming the dignity of the Only Begotten. For since the
voice that said, "This is my beloved Son," would seem to the multitude
rather to belong to John, for It added not, "This that is baptized,"
but simply This, and every hearer would conceive it to be said
concerning the baptizer, rather than the baptized, partly on account of
the Baptist's own dignity, partly for all that hath been mentioned; the
Spirit came in form of a dove, drawing the voice towards Jesus, and
making it evident to all, that This was not spoken of John that
baptized, but of Jesus who was baptized.
And how was it, one may say, that they did not
believe, when these things came to pass? Because in the days of Moses
also many wonderful works were done, albeit not such as these; and
after all those, the voices, and the trumpets, and the lightnings, they
both forged a calf, and "were joined unto Baal-peor." And those very
persons too, who were present at the time, and saw Lazarus arise, so
far from believing in Him, who had wrought these things, repeatedly
attempted even to slay Him. Now if seeing before their eyes one rise
from the dead, they were so wicked, why marvel at their not receiving a
voice wafted from above? Since when a soul is uncandid and perverse,
and possessed by the disease of envy, it yields to none of these
things; even as when it is candid it receives all with faith, and hath
no great need of these.
Speak not therefore thus, "They believed not," but
rather inquire, "Did not all things take place which ought to have made
them believe?" For by the prophet also God frames this kind of defense
of His own ways in general. That is, the Jews being on the point of
ruin, and of being given over to extreme punishment; lest any from
their wickedness should calumniate His providence, He saith, "What
ought I to have done to this vineyard, that I have not done?"(2) Just so
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here likewise do thou reflect; "what ought to have been done, and was
not done?" And indeed whensoever arguments arise on God's Providence,
do thou make use of this kind of defense, against those who from the
wickedness of the many try to raise a prejudice against it. See, for
instance, what astonishing things are done, preludes of those which
were to come; for it is no more paradise, but Heaven that is opened.
But let our argument with the Jews stand over unto
some other time; for the present, God working with us, we would direct
our discourse to what is immediately before us.
3. "And Jesus, when He was baptized, went up
straightway out of the water; and lo! the heavens were opened unto
Him."(1)
Wherefore were the heavens opened? To inform thee
that at thy baptism also this is done, God calling thee to thy country
on high, and persuading thee to have nothing to do with earth. And if
thou see not, yet never doubt it. For so evermore at the beginnings of
all wonderful and spiritual transactions, sensible visions appear, and
such-like signs, for the sake of them that are somewhat dull in
disposition, and who have need of outward sight, and who cannot at all
conceive an incorporeal nature, but are excited only by the things that
are seen: that so, though afterward no such thing occur, what hath been
declared by them once for all at the first may be received by thy faith.
For in the case of the apostles too, there was a
"sound of a mighty wind,"(2) and visions of fiery tongues appeared, but
not for the apostles' sake, but because of the Jews who were then
present. Nevertheless, even though no sensible signs take place, we
receive the things that have been once manifested by them. Since the
dove itself at that time therefore appeared, that as in place of a
finger (so to say) it might point out to them that were present, and to
John, the Son of God. Not however merely on this account, but to teach
thee also, that upon thee no less at thy baptism the Spirit comes. But
since then we have no need of sensible vision, faith sufficing instead
of all. For signs are "not for them that believe, but for them that
believe not."(3)
But why in the fashion of a dove? Gentle is that
creature, and pure. Forasmuch then as the Spirit too is '"a Spirit of
meekness,"(4) He therefore appears in this sort. And besides, He is
reminding us of an ancient history. For so, when once a common
shipwreck had overtaken the whole world, and our race was in danger of
perishing, this creature appeared, and indicated the deliverance from
the tempest, and bearing an olive branch,(5) published the good tidings
of the common calm of the whole world; all which was a type of the
things to come. For in fact the condition of men was then much worse,
and they deserved a much sorer punishment. To prevent thy despairing,
therefore, He reminds thee of that history. Because then also, when
things were desperate, there was a sort of deliverance and reformation;
but then by punishment, now, on the contrary, by grace and an
unspeakable gift.(6) Therefore the dove also appears, not bearing an
olive branch, but pointing out to us our Deliverer from all evils, and
suggesting the gracious hopes. For not from out of an ark doth she lead
one man only, but the whole world she leads up into heaven at her
appearing, and instead of a branch of peace from an olive, she conveys
the adoption to all the world's offspring in common.
Reflect now on the greatness of the gift, and do not
account His dignity the less for His appearing in such a likeness. For
I actually hear some saying,(7) that "such as is the difference between
a man and a dove, so great is that between Christ and the Spirit: since
the one appeared in our nature, the other in the likeness of a dove."
What must we say then to these things? That the Son of God did indeed
take upon Him the nature of man, but the Spirit took not on Him the
nature of a dove. Therefore the evangelist also said not, "in the
nature of a dove," but "in the form of a dove." Accordingly, never
after did He so much as appear in this fashion, but at that moment
only. And if on this account thou affirmest His dignity to be less, the
cherubim too will be made out by this reasoning much His superior, even
as much so as an eagle is to a dove: because they too were figured into
that visible shape. And the angels too superior again, for they no less
have many times appeared in the fashion of men. But these things are
not so, indeed they are not. For the truth of an economy is one thing,
and the condescension of a temporary vision another.
Do not now, I pray thee, become unthankful towards
thy Benefactor nor with the very contraries(8) requite Him that hath
bestowed
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on thee the fountain of blessedness. For where adoption is vouchsafed,
there is also the removing of evils, and the giving of all good things.
4. On this very account the Jewish baptism ceases,
and ours takes its beginning. And what was done with regard to the
Pass-over, the same ensues in the baptism also. For as in that case
too, He acting with a view to both, brought the one to an end, but to
the other He gave a beginning: so here, having fulfilled the Jewish
baptism, He at the same time opens also the doors of that of the
Church; as on one table then, so in one river now, He had both sketched
out the shadow, and now adds the truth. For this baptism alone hath the
grace of the Spirit, but that of John was destitute of this gift. For
this very cause in the case of the others that were baptized no such
thing came to pass, but only in the instance of Him who was to hand
on(1) this; in order that, besides what we have said, thou mightest
learn this also, that not the purity of the baptizer, but the power of
the baptized, had this effect. Not until then, assuredly, were either
the heavens opened, nor did the Spirit make His approach.(2) Because
henceforth He leads us away from the old to the new polity, both
opening to us the gates on high, and sending down His Spirit from
thence to call us to our country there; and not merely to call us, but
also with the greatest mark of dignity. For He hath not made us angels
and archangels, but He hath caused us to become "sons of God," and
"beloved," and so He draws us on towards that portion of ours.
Having then all this in thy mind, do thou show forth
a life worthy of the love of Him who calls thee, and of thy citizenship
in that world, and of the honor that is given thee. Crucified as thou
art to the world, and having crucified it to thyself, show thyself with
all strictness a citizen of the city of the heavens And do not, because
thy body is not translated unto heaven, suppose that thou hast anything
to do with the each; for thou hast thy Head abiding above. Yea with
this very purpose the Lord, having first come here and having brought
His angels, did then, taking thee with Him, depart thither; that even
before thy going up to that place, thou mightest understand that it is
possible for thee to inhabit earth as it were heaven.
Let us then keep watch over that noble birth, which
we received from the beginning; and let us every day seek more and more
the palaces there, and account all that is here to be a shadow and a
dream. For so, had any king among those on each, finding thee poor and
a beggar, made thee suddenly his son, never wouldest thou have thought
upon thy cottage, and thy cottage's mean appointments. Yet surely in
that case the difference is not much. Do not then either in this case
take account of any of the former things, for thou art called unto much
greater. For both He who calls is the Lord of the angels, and the good
things that are given surpass all both word and thought. Since not from
earth to earth doth He remove thee, as the king doth, but from earth to
heaven, and from a mortal nature to an immortal, and to glory
unspeakable, then only possible to be properly manifested, when we
shall actually enjoy it.
Now then, having to partake of such blessings, do I
see thee minding money, and clinging to the pomp which is here? And
dost thou not esteem all that is seen to be more vile than beggars
rags? And how wilt thou appear worthy of this honor? And what excuse
wilt thou have to plead? or rather, what punishment wilt thou not have
to suffer, who after so great a gift art running to thy former vomit?
For no longer art thou punished merely as a man, but as a son of God
that hath sinned; and the greatness of thy honor becomes a mean of
bringing a sorer punishment on thee. Since we too punish not equally
slaves that do wrong, and sons committing the same offense; and most of
all when they have received some great kindness from us.
For if he who had paradise for his portion, for one
disobedience underwent such dreadful things after his honor; we, who
have received Heaven, and are become joint heirs with the Only
Begotten, what excuse shall we have, for running to the serpent after
the dove? For it will be no longer, "Dust thou art, and unto dust shalt
thou return,"(3) and thou "tillest the ground,"(4) and those former
words, that will be said to us;(5) but what is far more grievous than
these, the "outer darkness,"(6) the bonds that may not be burst, the
venomous worm, the "gnashing of teeth;" and this with great reason. For
he that is not made better even by so great a benefit, would justly
suffer the most extreme, and a yet more grievous punishment. Elias once
opened and shut Heaven, but
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that was to bring down rain, and restrain it whereas to thee the heaven
is not so opened, but in order for thee to ascend thither; and what is
yet more, not to ascend only, but to lead up others also, if thou wilt;
such great confidence and power hath He bestowed on thee in all that is
His.
5. Forasmuch then as our house is there, there let
us store up all, and leave nothing here, lest we lose it. For here,
though thou put a lock on it, and doors, and bars, and set thousands of
servants to watch it; though thou get the better of all the crafty
ones, though thou escape the eyes of the envious, the worms, the
wasting that comes of time;which is impossible;--death at any rate thou
writ never escape, but wilt be deprived of all those things in one
moment of time; and not deprived of them only, but wilt have to
transfer them into the hands often of thy very enemies. Whereas if thou
wouldest transfer them into that house, thou wilt be far above all. For
there is no need to apply either key, or doors, or bars; such is the
virtue(1) of that city, so inviolable is this place, and by nature
inaccessible to corruption and all wickedness.
How then is it not of the utmost folly, where
destruction and waste is the lot of all that is stored, there to heap
up all, but where things abide untouched and increase, there not to lay
up even the least portion; and this, when we are to live there forever?
For this cause the very heathens(2) disbelieve the things that we say,
since our doings, not our sayings, are the demonstration which they are
willing to receive from us; and when they see us building ourselves
fine houses, and laying out gardens and baths, and buying fields, they
are not willing to believe that we are preparing for another sort of
residence away from our city.
"For if this were so," say they, "they would turn to
money all they have here, and lay them up beforehand there;" and this
they divine from the things that are done in this world. For so we see
those who are very rich getting themselves houses and fields and all
the rest, chiefly in those cities in which they are to stay. But we do
the contrary; and with all earnest zeal we get possession of the earth,
which we are soon after to leave; giving up not money only, but even
our very blood for a few acres and tenements: while for the purchase of
Heaven we do not endure to give even what is beyond our wants, and this
though we are to purchase it at a small price, and to possess it
forever, provided we had once purchased it.
Therefore I say we shall suffer the utmost
punishment, departing thither naked and poor; or rather it will not be
for our own poverty that we shall undergo these irremediable
calamities, but also for our making others to be such as ourselves. For
when heathens see them that have partaken of so great mysteries earnest
about these matters, much more will they ring themselves to the things
heaping much fire upon our head. For when we, who ought to teach them
to despise all things that appear, do ourselves most of all urge them
to the lust of these things; when shall it be possible for us to be
saved, having to give account for the perdition of others? Hearest thou
not Christ say, that He left us to be for salt and for lights in this
world, in order that we may both brace up(3) those that are melting in
luxury, and enlighten them that are darkened by the care of wealth?
When therefore we even cast them into more thorough darkness, and make
them more dissolute, what hope shall we have of salvation? There is
none at all; but wailing and gnashing our teeth, and bound hand and
foot, we shall depart into the fire of hell, after being full well worn
down by the cares of riches.
Considering then all these things, let us loose the
bands of such deceit, that we may not at all fall into those things
which deliver us over to the unquenchable fire. For he that is a slave
to money, the chains both here and there will have him continually
liable to them; but he that is rid of this desire will attain to
freedom from both. Unto which that we also may attain, let us break in
pieces the grievous yoke of avarice, and make ourselves wings toward
Heaven; by the grace and love towards man of our Lord Jesus Christ, to
whom be glory and might forever and ever. Amen.
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HOMILY XIII.
MATT. IV. I.
"Then was Jesus led up of the Spirit into the
wilderness, to be tempted of the devil."
THEN. When? After the descent of the Spirit,
after the voice that was borne from above, and said, "This is My
Beloved Son, in whom I am well pleased." And what was marvellous, it
was of the Holy Spirit; for this, he here saith, led Him up. For since
with a view to our instruction He both did and underwent all things; He
endures also to be led up thither, and to wrestle against the devil: in
order that each of those who are baptized, if after his baptism he have
to endure greater temptations may not be troubled as if the result were
unexpected, but may continue to endure all nobly, as though it were
happening in the natural course of things.
Yea, for therefore thou didst take up arms, not to
be idle, but to fight. For this cause neither doth God hinder the
temptations as they come on, first to teach thee that thou art become
much stronger; next, that thou mayest continue modest neither be
exalted even by the greatness of thy gifts, the temptations having
power to repress thee; moreover, in order that that wicked demon, who
is for a while doubtful about thy desertion of him, by the touchstone
of temptations may be well assured that thou hast utterly forsaken and
fallen from him; fourthly, that thou mayest in this way be made
stronger, and better tempered than any steel; fifthly, that thou mayest
obtain a clear demonstration of the treasures entrusted to thee.
For the devil would not have assailed thee, unless
he had seen thee brought to greater honor. Hence, for example, from the
beginning, he attacked Adam, because he saw him in the enjoyment of
great dignity. For this reason he arrayed himself against Job, because
he saw him crowned and proclaimed by the God of all.
How then saith He, "Pray that ye enter not into
temptation."(1) For this cause he doth not show thee Jesus simply
going up, but "led up" according to the principle of the Economy;(2)
signifying obscurely by this, that we ought not of ourselves to leap
upon it, but being dragged thereto, to stand manfully.
And see whither the Spirit led Him up, when He had
taken Him; not into a city and forum, but into a wilderness. That is,
He being minded to attract the devil, gives him a handle not only by
His hunger, but also by the place. For then most especially doth the
devil assail, when he sees men left alone, and by themselves. Thus did
he also set upon the woman in the beginning, having caught her alone,
and found her apart from her husband. Just as when he sees us with
others and banded together, he is not equally confident, and makes no
attack. Wherefore we have the greatest need on this very account to be
flocking together continually, that we may not be open to the devil's
attacks.
2. Having then found Him in the wilderness, and in a
pathless wilderness (for that the wilderness was such, Mark hath
declared, saying, that He "was with the wild beasts"(3)), behold with
how much craft he draws near, and wickedness; and for what sort of
opportunity he watches. For not in his fast, but in his hunger he
approaches Him; to instruct thee how great a good fasting is, and how
it is a most powerful shield against the devil, and that after the
font,(4) men should give themselves up, not to luxury and drunkenness,
and a full table, but to fasting. For, for this cause even He fasted,
not as needing it Himself, but to instruct us. Thus, since our sins
before the font(4) were brought in by serving the belly: much as if any
one who had made a sick man whole were to forbid his doing those
things, from which the distemper arose; so we see here likewise that He
Himself after the font brought in fasting. For indeed both Adam by the
incontinence of the belly was cast out of paradise; and the flood in
Noah's time, this produced; and this brought down the thunders on
Sodom. For although there was also a charge of whoredom, nevertheless
from this grew the root of each of those punishments; which Ezekiel
also signified when he said, "But this was the iniquity of Sodom, that
she waxed wanton in pride and in fullness of bread, and in abundance of
luxury."(5) Thus the Jews also per-
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petrated the greatest wickedness, being driven upon transgression by
their drunkenness and delicacy.(1)
On this account then even He too fasts forty days,
pointing out to us the medicines of our salvation; yet proceeds no
further, lest on the other hand, through the exceeding greatness of the
miracle the truth of His Economy(2) should be discredited. For as it
is, this cannot be, seeing that both Moses and Elias, anticipating Him,
could advance to so great a length of time, strengthened by the power
of God. And if He had proceeded farther, from this among other things
His assumption of our flesh would have seemed incredible to many.
Having then fasted forty days and as many nights,
"He was afterwards an hungered;(3) "affording him a
point to lay hold of and approach, that by actual conflict He might
show how to prevail and be victorious. Just so do wrestlets also: when
teaching their pupils how to prevail and overcome, they voluntarily in
the lists engage with others, to afford these in the persons of their
antagonists the means of seeing and learning the mode of conquest.
Which same thing then also took place. For it being His will to draw
him on so far, He both made His hunger known to him, and awaited his
approach, and as He waited for him, so He dashed him to earth, once,
twice, and three times, with such ease as became Him.
3. But that we may not, by hurrying over these
victories, mar your profit, let us begin from the first assault, and
examine each with exact care.
Thus, after He was an hungered, it is said, "The
tempter came, and said unto Him, If Thou be Son of God, command that
these stones be made bread."(4)
For, because he had heard a voice borne from above,
and saying, "This is My beloved Son;" and had heard also John bearing
so large witness concerning Him, and after that saw Him an hungered; he
was thenceforth in perplexity, and neither could believe that He was a
mere man, because of the things spoken concerning Him; nor on the other
hand receive it that He was Son of God, seeing Him as he did in hunger.
Whence being m perplexity he utters ambiguous sounds. And much as when
coming to Adam at the beginning, he feigns things that are not, that he
may learn the things that are; even so here also, not knowing clearly
the unutterable mystery of the Economym and who He may be that is come,
he attempts to weave other nets, whereby he thought to know that which
was hidden and obscure. And what saith he? "If Thou be Son of God,
command that these stones be made bread." He said not, because thou art
an hungered, but, "if Thou be Son of God;" thinking to cheat Him with
his compliments. Wherefore also he was silent touching the hunger, that
he might not seem to be alleging it, and upbraiding Him. For not
knowing the greatness of the Economy which was going on, he supposed
this to be a reproach to Him. Wherefore flattering Him craftily, he
makes mention of His dignity only.
What then saith Christ? To put down his pride, and
to signify that there was nothing shameful in what had happened, nor
unbecoming His wisdom; that which the other had passed over in silence
to flatter Him, He brings forward and sets it forth, saying,
"Man shalI not live by bread alone."(5)
So that He begins with the necessity of the belly.
But mark, I pray thee, the craft of that wicked demon, and whence he
begins his wrestlings, and how he doth not forget his proper art. For
by what means he cast out also the first man, and encompassed him with
thousands of other evils, with the same means here likewise he weaves
his deceit; I mean, with incontinence of the belly. So too even now one
may hear many foolish ones say their bad words by thousands because of
the belly. But Christ, to show that the virtuous man is not compelled
even by this tyranny to do anything that is unseemly, first hungers,
then submits not to what is enjoined Him; teaching us to obey the devil
in nothing. Thus, because the first man did hereby both offend God, and
transgress the law, as much and more doth He teach thee:--though it be
no transgression which he commands, not even so to obey.
And why say I, "transgression"? "Why, even though
something expedient be suggested by the devils,(6) do not thou," saith
He, "even so give heed unto them." Thus, for instance, He stopped the
mouths of those deals(6) also, proclaiming Him Son of God. And Paul too
again(7) rebuked them, crying this self-same thing; and yet what they
said was profitable; but he more abundantly dishonoring them, and
obstructing their plot against us, drove them away even when doctrines
of salvation were preached by them,
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closing up their mouths, and bidding them be silent.
And therefore neither in this instance did He
consent to what was said. But what saith He? "Man shall not live by
bread alone." Now His meaning is like this: "God is able even by a word
to nourish the hungry man;" bringing him a testimony out of the ancient
Scripture, and teaching us, though we hunger, yea, whatever we suffer,
never to fall away from our Lord.
But if a man say, "still He should have displayed
Himself;" I would ask him, with what intent, and for what reason? For
not at all that he might believe did the other so speak, but that he
might, as he thought, over-argue(1) Him into unbelief. Since the first
of mankind were in this way beguiled and over-argued by him, not
putting earnest faith in God. For the contrary of what God had said he
promised them, and puffed them up with vain hopes, and brought them to
unbelief, and so east them out of the blessings they actually
possessed. But Christ signifies Himself not to have consented, either
to him then or afterwards to the Jews his partisans, in their demand of
signs: invariably instructing us, whatever we may have power to do, yet
to do nothing vainly and at random; nor even when want urges to obey
the devil.
4. What then doth this accursed one? Overcome, and
unable to persuade Him to do his bidding, and that when pressed by such
violent hunger, he proceeds to another thing, saying,
"If Thou be Son of God, cast Thyself down; for it is
written, He shall give His angels charge concerning Thee, and in their
hands they shall bear Thee up."(2)
What can the reason be, that at each temptation He
adds this, "If Thou be Son of God?" Much the same as he did in that
former case, he doth also at this time. That is, as he then slandered
God, saying, "In the day ye eat, your eyes shall be opened;"(3) thereby
intending to signify, that they were beguiled and overreached, and had
received no benefit; even so in this case also he insinuates this same
thing, saying, "in vain God hath called Thee Son, and hath beguiled
Thee by His gift; for, if this be not so, afford us some dear proof
that Thou art of that power." Then, because Christ had reasoned with
him from Scripture, he also brings in a testimony of the prophet.
How then doth Christ? He is not indignant, nor
provoked, but with that extreme gentleness He reasons with him again
from the Scriptures, saying, "Thou shalt not tempt the Lord thy
God:"(4) teaching us that we must overcome the devil, not by micracles,
but by forbearance and long-suffering, and that we should do nothing at
all for display and vainglory.
But mark thou his folly, even by the very testimony
which he produced. For while the testimonies cited by the Lord were
both of them spoken with exceeding fitness: his, on the other hand,
were chance and random sayings, neither did he bring forward on his par
that which applied to the matter in hand. For that it is written, "He
shall give His angels charge concerning Thee," this surely is not
advice to dash and toss one's self down headlong; and moreover, this
was not so much as spoken concerning the Lord. However, this for the
time He did not expose, although there was both insult in his manner of
speech, and great inconsistency. For of God's Son no man requires these
things: but to cast one's self down is the part of the devil, and of
demons. Whereas God's part is to raise up even them that are down. And
if He ought to have displayed His own power, it would not have been by
casting and tossing Himself down at random, but by saving others. But
to cast ourselves down precipices, and into pits, pertains properly to
his troop. Thus, for example, the juggler among them doth everywhere.
But Christ, even when these things are said, doth
not yet reveal Himself, but as man for a while discourses with him. For
the sayings, "Man shall not live by bread alone;" and, "Thou shalt not
tempt the Lord thy God," suited one not greatly revealing Himself, but
representing Himself as one of the many.
But marvel thou not, if he in reasoning with Christ
oftentimes turn himself about. For as pugilists, when they have
received deadly blows, reel about, drenched in much blood, and blinded;
even so he too, darkened by the first and the second blow, speaks at
random what comes uppermost: and proceeds to his third assault.
5. "And he leadeth Him up into a high mountain, and
showeth Him all the Kingdoms, and saith, All these things will I give
Thee, if Thou wilt fall down and worship me. Then saith He, Get thee
behind me, Satan, for it is written, Thou shalt worship the Lord thy
God, and Him only shalt thou serve."(5)
For since he was now come to sinning against the
Father, saying, that all that is the Fathers was his, and was
endeavoring to
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make himself out to be God, as artificer of the universe; He then
rebuked him: but not even then with vehemence, but simply, "Get thee
hence, Satan;" which itself had in it something of command rather than
of rebuke. For as soon as He had said to him, "Get thee hence," He
caused him to take to flight; since he brought not against Him any
other temptations.
And how saith Luke, that "he ended all
temptation."(1) To me it seems that in mentioning the chief of the
temptations, he had spoken of all, as though the rest too were included
in these. For the things that form the substance of innumerable evils
are these: to be a slave to the belly, to do anything for vainglory, to
be in subjection to the madness of riches Which accordingly that
accursed one considering, set last the most powerful of all, I mean the
desire of more: and though originally, and from the beginning, he was
travailing to come to this, yet he kept it for the last, as being of
more force than the rest. For in fact this is the manner of his
wrestling, to apply those things last, which seem more likely to
overthrow. And this sort of thing he did with respect to Job likewise.
Wherefore in this instance too, having begun with the motives which
seem to be viller and weaker, he goes on to the more prevailing.
How then are we to get the better of him? In the way
which Christ that taught us, by fleeing to God for refuge; and neither
to be depressed in famine, as believing in God who is able to feed even
with a word; nor amidst whatever good things we may receive to tempt
Him who gave them, but to be content with the glory which is from
above, making no account of that which is of men, and on every occasion
to despise what is beyond our need. For nothing doth so make us fall
under the power of the devil, as longing for more, and loving
covetousness. And this we may see even by what is done now. For now
also there are those who say, "All these things will we give thee, if
thou wilt fall down and worship;" who are indeed men by nature, but
have become his instruments. Since at that time too he approached Him,
not by himself only, but also by others. Which Luke also was declaring,
when he said, that "he departed from Him for a season;"(2) showing that
hereafter he approached Him by his proper instruments.
"And, behold, angels came and ministered unto
Him."(3) For when the assault was going on, He suffered them not to
appear, that He might not thereby drive away the prey; but after He had
convicted him in all points, and caused him to take to flight, then
they appear: that thou also mayest learn, that after thy victories
which are copied from His, angels will receive thee also applauding
thee, and waiting as guards on thee in all things. Thus, for example,
angels take Lazarus(4) away with them, after the furnace of poverty and
of famine and of all distress. For as I have already said, Christ on
this occasion exhibits many things, which we ourselves are to enjoy.
6. Forasmuch then as all these things have been done
for thee, do thou emulate and imitate His victory. And should any one
approach thee of those who are that evil spirit's servants, and savor
the things that be of him, upbraiding thee and saying, "If thou art
marvellous and great, remove the mountain;" be not troubled, nor
confounded, but answer with meekness, and say some such thing as thou
hast heard thy Lord say: "Thou shalt not tempt the Lord thy God."
Or should he, offering glory and dominion, and an
endless amount of wealth, enjoin thee to worship him, do thou stand
again manfully. For neither did the devil deal so with the common Lord
of us all only, but every day also he brings these his machinations to
bear on each of His servants, not in mountains only and in
wildernesses, nor by himself: but in cities likewise, in market-places,
and in courts of justice, and by means of our own kindred, even men.
What then must we do? Disbelieve him altogether, and stop our ears
against him, and hate him when he flatters, and when he proffers more,
then so much the more shun him. Because in Eve's case also, when he was
most lifting her up with hopes, then he cast her down, and did her the
greatest evils. Yea, for he is an implacable enemy, and hath taken up
against us such war as excludes all treaty. And we are not so earnest
for our own salvation, as he is for our ruin. Let us then shun him, not
with words only, but also with works; not in mind only, but.also in
deed; and let us do none of the things which he approves, for so shall
we do all those which God approves. Yea, for he makes also many
promises, not that he may give, but that he may take. He promises by
rapine, that he may deprive us of the kingdom, and of righteousness;
and sets treasures in the earth as a kind of gins or
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traps, that he may deprive us both of these and of the treasures in
Heaven, and he would have us be rich here, that we may not be rich
there.
And if he should not be able by wealth to cast us
out of our portion there, he comes another way, the way of poverty; as
he did with respect to Job. That is, when he saw that wealth did him no
harm, he weaves his toils by poverty, expecting on that side to get the
better of him. But what could be more foolish than this? Since he that
hath been able to bear wealth with moderation, much more will he bear
poverty with manliness; and he who desires not riches when present,
neither will he seek them when absent; even as that blessed man did
not, but by his poverty, on the other hand, he became still more
glorious. For of his possesions that wicked demon had power indeed to
deprive him, but his love toward God he not only could not take away,
but made it even stronger, and when he had stripped him of all, he
caused him to abound with more blessings; wherefore also he was in
perplexity. For the more plagues he brought upon him, the more mighty
he then saw him become. And therefore, as you know, when he had gone
through all, and had thoroughly tried his metal,(1) because he made no
way, he ran to his old weapon, the woman, and assumes a mask of
concern, and makes a tragical picture of his calamities in most
pitiable tone, and feigns that for removal of his evil he is
introducing that deadly counsel.(2) But neither so did he prevail; nay,
for his bait was perceived by that wondrous man, who with much wisdom
stopped the mouth of the woman speaking at his instigation.
Just so we likewise must act: though it be a
brother, a tried friend, a wife, whom you will of those nearest to us,
whom he hath entered into, and so utters something not convenient,(3)
we must not receive the counsel for the person of him who so speaks,
but for the deadly counsel turn away from the speaker. Since in fact
now also he doth many such things, and puts before him a mask of
sympathy, and while he seems to be friendly, he is instilling his
pernicious words, more grievous than poisons. Thus, as to flatter for
evil is his part, so to chastise for our good, is God's.
7. Let us not then be deceived, neither let us by
every mean seek after the life of ease. For "whom the Lord loveth," it
is said, "He chasteneth."(4) Wherefore when we enjoy prosperity, living
in wickedness, then most of all should we grieve. For we ought ever to
be afraid while we sin, but especially when we suffer no ill. For when
God exacts our penalties by little and little, he makes our payment for
these things easy to us; but when he is long-suffering for each of our
negligences, He is storing us up, if we continue in such things, unto a
great punishment. Since, if for the well-doers affliction be a
necessary thing, much more for them that sin.
See for instance how much long-suffering Pharaoh met
with, and afterwards underwent for all most extreme punishment: in how
many things Nebuchadnezzar offended, yet at the end expiated all; and
the rich man, because he had suffered no great ill here, for this very
cause chiefly became miserable, for that having lived in luxury in the
present life, he departed to pay the penalty of all these things there,
where he could not obtain anything at all to soothe his calamity.
Yet for all this some are so cold and senseless, as
to be always seeking only the things that are here, and uttering those
absurd sayings, "Let me enjoy all things present for a time, and then I
will consider about things out of sight: I will gratify my belly, I
will be a slave to pleasures, I will make full use of the present life;
give me to-day, and take tomorrow." Oh excess of folly! Why, wherein do
they who talk so differ from goats and swine? For if the prophet(5)
permits not them to be accounted men, that "neigh after their neighbors
wife," who shall blame us for esteeming these to be goats and swine,
and more insensible than assess, by whom those things are held
uncertain, which are more evident than what we see? Why, if thou
believest nothing else, attend to the devils in their scourging, to
them who had our hurt for their object in all their practice, both in
word and deed. For thou wilt not, I am sure, contradict this, that they
do all to increase our security, and to do away with the fear of hell,
and to breed disbelief of the tribunals in that world. Nevertheless,
they that are so minded, by cryings and wailings do oftentimes proclaim
the torments that are there.(6) Whence is it then that they so speak,
and utter things contrary to their own will? From no other cause, but
because they are under the pressure of stronger compulsion. For they
would have not been minded of their own accord to confess either that
they
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are tormented by dead men, or that they at all suffer anything dreadful.
Wherefore now have I said this? Because evil demons
confess hell, who would fain have hell disbelieved; but thou who
enjoyest honor so great, and hast been a partaker in unutterable
mysteries, dost not so much as imitate them, but art become more
hardened even than they.
8. "But who," one will say, "hath come from those in
hell, and hath declared these things?" Why, who hath arrived here from
heaven, and told us that there is a God who created all things? And
whence is it Gear that we have a soul? For plainly, if thou art to
believe the things only that are in sight, both God and angels, and
mind and soul, will be matter of doubting to thee, and in this way thou
wilt find all the doctrines of the truth gone.
Yet surely, if thou art willing to believe what is
evident, the things invisible ought to be believed by thee, rather than
those which are seen. Even though what I say be a paradox, nevertheless
it is true, and among men of understanding is fully acknowledged. For
whereas the eyes are often deceived, not in the things unseen only (for
of those they do not so much as take cognizance), but even in those
which men think they actually see, distance and atmosphere, and absence
of mind, and anger, and care, and ten thousand other things impeding
their accuracy; the reasoning power of the soul on the other hand, if
it receive the light of the divine Scriptures, will prove a more
accurate, an unerring standard of realities.
Let us not then vainly deceive ourselves, neither in
addition to the carelessness of our life, which is the offspring of
such doctrines as these, heap up to ourselves, for the very doctrines
themselves, a more grievous fire. For if there be no judgment, and we
are not to give account of our deeds, neither shall we receive rewards
for our labors. Observe which way your blasphemies tend, when ye say,
that God, who is righteous, and loving, and mild, overlooks so great
labors and toils. And how can this be reasonable? Why, if by nothing
else, at any rate by the circumstances of thine own house, I bid thee
weigh these things, and then thou wilt see the savage and inhuman
beyond measure, and wilder than the very wild beasts, thou wouldest not
choose at thy death to leave unhonored the servant that had been
affectionate to thee, but requitest him both with freedom, and with a
gift of money; and forasmuch as in thine own person hereafter, having
departed, thou wilt be able to do him no good, thou givest charge
concerning him to the future inheritors of thy substance, beseeching,
exhorting, doing everything, so that he may not remain unrewarded.
So then thou, who art evil, art so kind and loving
towards thy servant; and will the Infinite Goodness, that is, God, the
Unspeakable Love to man, the kindness so vast: will He overlook and
leave uncrowned His own servants, Peter and Paul, and James, and John,
those who every day for His sake suffered hunger, were bound, were
scourged, were drowned in the sea, were given up to wild beasts, were
dying, were suffering so great things as we cannot o much a reckon up?
And whereas the Olympic judge proclaims and crowns the victor, and the
master rewards the servant, and the king the soldier, and each in
general him that hath done him service, with what good things he can;
shall God alone, after those so great toils and labors, repay them with
no good thing great or small? shall those just and pious men, who have
walked in every virtue, lie in the same state with adulterers, and
parricides, and manslayers, and violators of tombs? And in what way can
this be reasonable? Since, if there be nothing after our departure
hence, and our interests reach no further than things present, those
are in the same the same. For what though hereafter, as thou sayest,
they fare alike? yet here, the whole of their time, the wicked have
been at ease, the righteous in chastisement. And this what sort of
tyrant, what savage and relentless man did ever so devise, touching his
own servants and subjects?
Didst thou mark the exceeding greatness of the
absurdity, and in what this argument issues? Therefore if thou wilt not
any other way, yet by these reasonings be instructed to rid thyself of
this wicked thought, and to flee from vice, and cleave to the toils
which end in virtue: and then shalt thou know certainly that our
concerns are not bounded by the present life. And if any one ask thee,
"Who hath come from thence and brought word what is there?" say unto
him, "of men not one; for surely he would have been often disbelieved,
as vaunting, and exaggerating the thing; but the Lord of the angels
hath brought word with exactness of all those things. What need then
have we of any man, seeing He, that will demand account of us, crieth
aloud every day, that He hath both made ready a hell, and prepared a
kingdom; and affords us Gear demonstrations of these things? For if He
were not hereafter to
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judge, neither would he have exacted any penalty here.
9. "Well, but as to this very point how can it be
reasonable? that of the wicked some should be punished, others not? I
mean, if God be no respecter of persons, as surely He is not why can it
be that of one He exacts a penalty, but another He suffers to go away
unpunished? Why, this is again more inexplicable than the former."
Yet if you are willing to hear what we say with
candor, we will solve this difficulty also.
What then is the solution? He neither exacts penalty
of all here, lest thou shouldest despair of the resurrection, and lose
all expectation of the judgment, as though all were to give account
here; nor doth He suffer all to go away unpunished, lest on the other
hand thou shouldest account all to be without His providence; but He
both punishes and abstains from punshing: by those whom He punishes,
signifying that in that world also He will exact a penalty of such as
are unpunished here; and by those whom He doth not punish, working upon
thee to believe that there is some fearful trial after our departure
hence.
But if He were altogether indifferent about our
former deeds, He neither would have punished any here, nor have
conferred benefits. But now thou seest Him for thy sake stretching out
the heaven, kindling the sun, founding the each, pouting forth the sea,
expanding the air, and appointing for the moon her courses, setting
unchangeable laws for the seasons of the years, and all other things
too performing their own courses exactly at a sign from Him. For both
our nature, and that of creatures irrational, of them that creep, that
walk, that fly, that swim, in marshes, in springs, in rivers, in
mountains, in forests, in houses, in the air, in plains; plants also,
and seeds, and trees, both wild and cultivated, both fruitful and
unfruitful; and all things in general, moved by that unwearied Hand,
make provision for our life, affording to us of themselves their
ministry, not for our need only, but also for our feeling of high
station.(1)
Seeing therefore order so great and fair (and yet we
have not mentioned so much as the least portion thereof), darest thou
say, that He who for thy sake hath wrought things so many and great
will overlook thee in the most critical points, and suffer thee when
dead to lie with the asses and swine: and that having honored thee with
so great a gift, that of godliness, whereby He hath even equaled thee
with the angels, He will overlook thee after thy countless labors and
toils?
And how can this be reasonable? Why, these things,
if we be silent "the stones will immediately cry out;"(2) so plain are
they, and manifest, and more lurid than the sunbeam itself.
Having then considered all these things, and having
convinced our own soul, that after our departure hence, we shall both
stand at the fearful judgment-seat, and give account of all that we
have done, and shall bear our penalty, and submit to our sentence, if
we continue in our negligences; and shall receive crowns and
unutterable blessings, if we are willing to give a little heed to
ourselves; let us both stop the mouths of them who gainsay these
things, and ourselves choose the way of virtue; that with due
confidence departing to that tribunal, we may attain unto the good
things that are promised us, by the grace and love towards man of our
Lord Jesus Christ, to whom be glory and dominion, now and ever, world
without end. Amen.
HOMILY XIV.
MATT. IV. 12.
"Now when Jesus had heard that John was delivered up, He departed into
Galilee.'
1. WHEREFORE doth He depart? Again instructing us
not to go to meet temptations,(1) but to give place and withdraw
ourselves, For it is no reproach, the not casting one's self into
danger, but the falling to stand manfully when fallen into it. To teach
us this accordingly, and to soothe the envy of the Jews, He retires to
Capernaum; at once fulfilling the prophecy,(2) and making haste to
catch the teachers of the world: for they, as
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you know, were abiding there, following their craft.
But mark, I pray thee, how in every case when He is
about to depart unto the Gentiles, He hath the occasion given Him by
Jews. For so in this instance, by plotting against His forerunner, and
casting him into prison, they thrust out Christ into the Galilee of the
Gentiles. For to show that He neither speaks of the jewish nation by a
part of it, nor signifies obscurely all the tribes; mark how the
Prophet distinguishes that place, saying "The land of Nephthalim, by
the way of the sea,(1) beyond Jordan, Galilee of the Gentiles, the
people which sat in darkness, saw great light:"(2) by darkness here not
meaning that which is sensible, but men's errors and ungodliness.
Wherefore he also added, "They which sat in the region and shadow of
death, to them light is sprung up." For that thou mightest learn that
neither the light nor the darkness which he speaks of are sensible, in
discoursing of the light, he called it not merely light, but "a great
light" which elsewhere he expresses by the word, True:(3) and in
describing the darkness, he termed it, "a shadow of death."
Then implying that they did not of themselves seek
and find, but that God showed Himself to them from above, he saith to
them, "Light is sprung up;" that is, the light of itself sprang up and
shone forth: it was not that they first ran to the light. For in truth
the condition of men was at the worst before Christ's coming. Since
they more than "walked in darkness;" they" sat in darkness;" a kind of
sign that they did not even hope to be delivered. For as persons not
even knowing where to put a step forward, so they sat, overtaken by the
darkness, not being able so much as to stand any more.
2. "From that time Jesus began to preach and to say,
Repent; for the kingdom of heaven is at hand."
"From that time:" what time? After John was cast
into prison. And wherefore did He not preach to them from the
beginning? Indeed what occasion for John at all, when the witness of
His works was proclaiming Him?
That hence also thou mightest learn His dignity;
namely, that as the Fathers, so He too hath prophets; to which purpose
Zacharias Mso spake; " And thou, child, shalt be Jews; which motive He
himself alleged, saying, "John came neither eating nor drinking, and
they say, he hath a devil. The Son of Man came eating and drinking, and
they say, Behold a man gluttonous and a winebibber, a friend of
publicans and sinners. But wisdom is justified of her children."(5)
And moreover it was necessary that what concerned
Him should be spoken by another first and not by Himself. For if even
after both testimonies and demonstrations so many and so great, they
sad, ''Thou bearest record of Thyself, Thy record is not true:"(6) had
He, without John's saying anything, come into the midst, and first
borne record Himself; what would they not have said? For this cause,
neither did He preach before John, nor did He work miracles, until John
was cast into prison; lest in this way the multitude should be divided.
Therefore also John did no miracle at all; that by this means also
might give over the multitude to Jesus, His miracles drawing them unto
Him.
Again, if even after so many divine precautions,(7)
John's disciples, both before and after his imprisonment, were jealousy
disposed towards Him, and the people too suspected not Him but John to
be the Christ; what would not the result have been, had none of these
things taken place? For this cause both Matthew distinctly notes, that
"from that time He began to preach;" and when He began His preaching.
He Himself also taught this same doctrine, which the other used to
preach; and no word as yet concerning Himself cloth the doctrine which
he preached say. Because it was for the time a great thing even for
this to be received, forasmuch as they had not as yet the proper
opinion about Him. Therefore also at the beginning He puts nothing
severe or grievous, as the other did, mentioning an axe, and a tree cut
down; a fan, and a threshing-floor, and unquenchable fire; but His
preludes are gracious: the Heavens and the kingdom there are the good
tidings which he declares to His hearers.
3. "And walking by the sea of Galilee, He saw two
brethren, Simon that was surnamed Peter, and Andrew his brother,
casting a net into the sea; for they were fishers. And He saith unto
them, Come ye after me, and I will make you fishers of men. And they
left their nets, and followed Him."(8) And yet John saith that they
were called
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in another manner. Whence it is evident that this was a second call;
and from many things one may perceive this. For there it is said, that
they came to Him when "John was not yet cast into prison;" but here,
after he was in confinement. And there Andrew calls Peter, but here
Jesus calls both. And John saith, Jesus seeing Simon coming, saith,
"Thou an Simon, the Son of Jona, thou shalt be called Cephas, which is
by interpretation, a stone."(1) But Matthew saith that he was already
called by that name; for his words are, "Seeing Simon that was called
Peter" And from the place whence they were called, and from many other
things, one may perceive this; and from their ready obedience, and
abandonment of all. For now they were well instructed beforehand. Thus,
in the other case, Andrew is seen coming into His house, and hearing
many things; but here, having heard one bare word, they followed
immediately. Since nether was it unnatural(2) for them to follow Him at
the beginning, and then leave Him again and return anew to their own
craft, when they saw both John thrown into prison, and Himself
departing. Accordingly you see that He finds them actually fishing. But
He neither forbad them at the first when minded to withdraw, nor having
withdrawn themselves, did He let them go altogether; but He gave way
when they started aside from Him, and comes again to win them back;
which kind of thing is the great point in fishing.(3)
But mark both their faith, and their obedience. For
though they were in the midst of their work (and ye know how greedy a
thing fishing is), when they heard His command. they delayed not, they
procrastinated not, they said not, "let us return home, and converse
with our kinsfolk," but "they forsook all and followed," even as Elisha
did to Elijah"(4) Because such is the obedience which Christ seeks of
us, as that we delay not even a moment of time, though something
absolutely most needful should vehemently press on us. Wherefore also
when some other had come unto Him, and was asking leave to bury his own
father,(5) not even this did He permit him to do: to signify that
before all we ought to esteem the following of Himself.
But if thou should say, "the promise is very great;"
even for this do I most admire them, for that when they had not as yet
seen any sign, they believed in so great a reach of promise, and
accounted all but second to that attendance. And this, because they
believed that by what words they were caught, by the same they would be
able to catch others also.
To these, then, such was His promise: but to James
and John He sixth no such thing. For the obedience of those that had
gone before had by this time paved the way for these. And besides they
had also heard many things before concerning Him.
And see how he doth with exact care intimate unto us
their poverty also: in that He found them sewing up their nets. So
exceeding great was their poverty, that they were mending what was worn
out, not being able to buy others. And this too was for the time no
small proof of virtue, their beating poverty with ease, their
supporting themselves by honest labor, their being bound one to another
by the power of love, their having their father with them, and
attending upon them.
4. When therefore He had caught them, then He begins
in their presence to work miracles, by His deeds confirming the words
of John concerning Him. And He was continually frequenting their
synagogues, even by this instructing them that He was not a sort of
adversary of God and deceiver, but that He was come in accordance with
the Father.
And while frequenting them, He did not preach only,
but also showed forth miracles. And this, because on every occasion,
whensoever anything is done strange and surprising, and any polity is
introduced, God is wont to work miracles as pledges of his power, which
He affords to them that are to receive His laws. Thus, for instance,
when He was about to make man, He created a whole world, and then gave
him that law which he had in Paradise. And when He was to give laws to
Noah, He showed forth anew great miracles, in that He reduced again the
whole creation to its elements,(6) that fearful sea to prevail for a
full year; and in that, amid so great a tempest, He preserved that
righteous man. And in the time of Abraham too He vouchsafed many signs;
as his victory in the war, the plague upon Pharaoh, his deliverance
from dangers. And when about to legislate for the Jews, He showed forth
those marvellous and great prodigies, and then gave the law. Just so in
this case also, being to introduce a certain high polity, and to tell
them what they had never heard, by the display of the miracles He
confirms what He saith.
Thus because the kingdom He was preach-
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ing appeared not, by the things that appear, He makes it, though
invisible, manifest.
And mark the evangelist's care to avoid superfluity
of words;(1) how he tells us not of every one of them that are healed,
but in a few words speeds over showers of miracles.(2)
For "they brought unto Him," saith he, "all that
were sick with divers diseases, and torments, and those which were
possessed with devils, and those which were lunatic, and those that had
the palsy, and He healed them."
But our inquiry is this; why it can have been that
He demanded faith of none of them? For He said not, what we find Him
saying after this, "Believe ye that I am able to do this?"(3) because
He had not as yet given proof of His power. And besides, the very act
of approaching Him, and of bringing others to Him, exhibited no common
faith. For they brought them even from far; whereas they would never
have brought them, unless they had persuaded themselves of great things
concerning Him.
Now then, let us too follow Him; for we also have
many diseases of our soul, and these especially He would fain heal.
Since with this intent He corrects that other sort, that He may banish
these out of our soul.
5. Let us therefore come unto Him, and let us ask
nothing pertaining to this life, but rather remission of sins. For
indeed He gives it even now, if we be in earnest. Since as then "His
fame went out into Syria," so now into the whole world. And they indeed
ran together on hearing that He healed persons possessed: and thou,
after having much more and greater experience of His power, dost thou
not rouse thyself and run?
But whereas they left both country, and friends, and
kinsfolk; endurest thou not so much as to leave thy house for the sake
of drawing near, and obtaining far greater things? Or rather we do not
require of thee so much as this, but leave thy evil habits only, and
thou canst easily be made whole, remaining at home with thy friends.
But as it is, if we have any bodily ailment, we do
and contrive everything to be rid of what pains us; but when our soul
is indisposed, we delay, and draw back. For which cause neither from
the other sort are we delivered: since the things that are
indispensable are becoming to us secondary, and the secondary
indispensable; and letting alone the fountain of our ills, we would
fain cleanse out the streams.
For that our bodily ills are caused by the
wickedness of the soul, is shown both by him that had the palsy thirty
and eight years, and by him that was let down through the roof, and by
Cain also before these; and from many other things likewise one may
perceive this. Let us do away then with the well-spring of our evils,
and all the channels of our diseases will be stayed. For the disease is
not palsy only, but also our sin; and this more than that, by how much
a soul is better than a body.
Let us therefore now also draw nigh unto Him; let us
entreat Him that He would brace our paralyzed soul, and leaving all
things that pertain to this life, let us take account of the things
spiritual only. Or if thou cleave unto these also, yet think of them
after the other.
Neither must thou think lightly of it, because thou
hast no pain in sinning; rather on this very account most of all do
thou lament, that thou feelest not the anguish of thine offenses. For
not because sin bites not, doth this come to pass, but because the
offending soul is insensible. Regard with this view them that have a
feeling of their own sins, how they wail more bitterly than such as are
being cut, or burned; how many things they do, how many suffer, how
greatly they mourn and lament, in order to be delivered from their evil
conscience. They would not do any such thing, unless they were
exceedingly pained in soul.
The best thing then is, to avoid sin in the first
instance: the next to it, is to feel that we sin, and thoroughly amend
ourselves. But if we have not this, how shall we pray to God, and ask
forgiveness of our sins, we who take no account of these matters? For
when thou thyself who hast offended art unwilling to know so much as
this very fact, that thou hast sinned; for what manner of offenses will
thou entreat God for pardon? For what thou knowest not? And how wilt
thou know the greatness of the benefit? Tell therefore thine offenses
in particular, that thou mayest learn for what thou receivest
forgiveness, that so thou mayest become grateful towards thy Benefactor.
But thou, when it is a man whom thou hast provoked,
entreatest friends, neighbors, and door-keepers, and spendest money,
and consumest many days in visiting and petitioning, and though he that
is provoked utterly reject thee once, twice, ten thousand times over,
thou despondest not, but becoming more earnest thou makest the more
entreaty; but when the God of all is provoked, we gape, and throw
ourselves back, and live in luxury and in drunkenness, and do
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all things as usual. And when shall we be able to propitiate Him? and
how shall we by this very thing fail to provoke Him so much the more?
For not so much sinning, as signing without even pain, causes in Him
indignation and wrath. Wherefore it were meet after all this to sink
into the very earth, and not so much as to behold this sun, nor to
breathe at all, for that having so platable a Master, we provoke Him
first, and then have no remorse for provoking Him. And yet He
assuredly, even when He is wroth, doeth not so as hating and turning
away from us, but in order that in this way at least He may win us over
to Himself. For if He continued after insult befriending thee, thou
wouldest the more despise Him. Therefore in order that this may not be,
He turns away for a little while, to have thee ever with Himself.
6. Let us now, I pray you, take courage at His love
to man, and let us show forth an anxious repentance, before the day
come on, which permits us not to profit thereby. For as yet all depends
on us, but then He that judges hath alone control over the sentence.
"Let us therefore come before His face with confession;"(1) let us
bewail, let us mourn@ For if we should be able to prevail upon the
Judge before the appointed day to forgive us our sins, then we need not
so much as enter into the court; as on the other hand, if this be not
done, He will hear us publicly in the presence of the world, and we
shall no longer have any hope of pardon. For no one of those who have
not done away with their sins here, when he hath departed thither shall
be able to escape his account for them; but as they who are taken out
of these earthly prisons are brought in their chains to the place
of judgment, even so all souls, when they have gone away hence bound
with the manifold chains of their sins, are led to the awful
judgment-seat. For in truth our present life is nothing better than a
prison. But as when we have entered into that apartment, we see all
bound with chains; so now if we withdraw ourselves from outward show,
and enter into each man's life, into each man's soul, we shall see it
bound with chains more grievous than iron: and this most especially if
thou enter into the souls of them that are rich. For the more men have
about them, so much the more are they bound. As therefore with regard
to the prisoner, when thou seest him with irons on his back, on his
hands, and often on his feet too, thou dost therefore most of all
account him miserable; so also as to the rich man, when thou seest him
encompassed with innumerable affairs, let him not be therefore rich,
but rather for these very things wretched, in thine account. For
together with these bonds, he hath a cruel jailor too, the wicked love
of riches; which-suffers him not to pass out of this prison, but
provides for him thousands of fetters, and guards, and doors, and
bolts; and when he hath east him into the inner prison, persuades him
even to feel pleasure in these bonds; that he may not find so much as
any hope of deliverance from the evils which press on him.
And if in thought thou weft to lay open that man's
soul, thou wouldest see it not bound only, but squalid, and filthy, and
teeming with vermin. For no better than vermin are the pleasures of
luxury, but even more abominable, and destroy the body more, together
with the soul also; and upon the one and upon the other they bring ten
thousand scourges of sickness.
On account then of all these things let us entreat
the Redeemer of our souls, that He would both burst asunder our bands,
and remove this our cruel jailor, and having set us free from the
burden of those iron chains, He would make our spirits lighter than any
wing. And as we entreat Him, so let us contribute our own part,
earnestness, and consideration, and an excellent zeal. For thus
we shall be able both in a short time to be freed from the evils which
now oppress us, and to learn in what condition we were before, and to
lay hold on the liberty which belongs to us; unto which God grant we
may all attain, by the grace and love towards man of our Lord Jesus
Christ, to whom be glory and power forever and ever. Amen.
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HOMILY XV.
MATT. V. 1, 2.
"And Jesus seeing the multitudes went up into the mountain, and when He
was set, His disciples came unto Him. And He opened His mouth, and
taught them saying, Blessed," etc.
SEE how unambitious He was, and void of boasting: in
that He did not lead people about with Him, but whereas, when healing.
was required, He had Himself gone about everywhere, visiting both towns
and country places; now when the multitude is become very great, He
sits in one spot: and that not in the midst of any city or forum, but
on a mountain and in a wilderness; instructing us to do nothing for
display, and to separate ourselves from the tumults of ordinary
life,(1) and this most especially, when we are to study wisdom, and to
discourse of things needful to be done.
But when He had gone up into the mount, and "was set
down, His disciples came unto Him." Seest thou their growth in virtue?
and how in a moment(2) they became better men? Since the multitude were
but gazers on the miracles, but these from that hour desired also to
hear some great and high thing. And indeed this it was set Him on His
teaching, and made Him begin this discourse.
For it was not men's bodies only that He was
healing, but He was also amending their souls; and again from the care
of these He would pass to attendance on the other. Thus He at once
varied the succor that He gave, and likewise mingled with the
instruction afforded by His words, the manifestation of His glory from
His works; and besides, He stopped the shameless mouths of the
heretics, signifying by this His care of both parts of our being, that
He Himself is the Maker of the whole creation. Therefore also on each
nature He bestowed abundant providence, now amending the one, now the
other.
And in this way He was then employed. For it is
said, that "He opened His mouth, and taught them." And wherefore is the
clause added, "He opened His mouth"? To inform thee that in His very
silence He gave instruction, and not when He spoke only: but at one
time by "opening His mouth," at another uttering His voice by the works
which He did.
But when thou hearest that He taught them, do not
think of Him as discoursing with His disciples only, but rather with
all through them.
For since the multitude was such as a multitude ever
is,(3) and consisted moreover of such as creep on the ground,(4) He
withdraws the choir of His disciples, and makes His discourse unto
them: in His conversation with them providing that the rest also, who
were yet very far from the level of His sayings, might find His lesson
of self-denial no longer grievous unto them. Of which indeed both Luke
gave intimation, when he said, that. He directed His words unto
them:(5) and Matthew too, clearly declaring the same, wrote, "His
disciples came unto Him, and He taught them." For thus the others also
were sure to be more eagerly attentive to Him, than they would have
been, had He addressed Himself unto all.
2. Whence then doth He begin? and what kind of
foundations of His new polity doth He lay for us?
Let us hearken with strict attention unto what is
said. For though it was spoken unto them, it was written for the sake
also of all men afterwards. And accordingly on this account, though He
had His disciples in His mind in His public preaching, yet unto them He
limits not His sayings, but applies all His words of blessing without
restriction. Thus He said not, "Blessed are ye, if ye become poor," but
"Blessed are the poor." And I may add that even if He had spoken of
them, the advice would still be common to all. For so, when He saith,
"Lo! I am with you always, even unto the end of the world,"(6) He is
discoursing not with them only, but also, through them, with all the
world. And in pronouncing them blessed, who are persecuted, and chased,
and suffer
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all intolerable things; not for them only, but also for all who arrive
at the same excellency, He weaves His crown.
However, that this may be yet plainer, and to inform
thee that thou hast great interest in His sayings, and so indeed hath
all mankind, if any choose to give heed; hear how He begins these
wondrous words.
"Blessed are the poor in spirit; for theirs is the
kingdom of Heaven."(1)
What is meant by "the poor in spirit?" The humble
and contrite in mind. For by "spirit" He hath here designated the soul,
and the faculty of choice. That is, since many are humble not
willingly, but compelled by stress of circumstances; letting these pass
(for this were no matter of praise), He blesses them first, who by
choice humble and contract themselves.
But why said he not, "the humble," but rather "the
poor?" Because this is more than that. For He means here them who are
awestruck, and tremble at the commandments of God. Whom also by His
prophet Isaiah God earnestly accepting said, "To whom will I look, but
to him who is meek(2) and quiet, and trembleth at My words?"(3) For
indeed there are many kinds of humility: one is humble in his own
measure, another with all excess of lowliness. It is this last
lowliness of mind which that blessed prophet commends, picturing to us
the temper that is not merely subdued, but utterly broken, when he
saith, "The sacrifice for God is a contrite spirit, a contrite and an
humble heart God will not despise."(4) And the Three Children also
offer this unto God as a great sacrifice, saying, "Nevertheless, in a
contrite soul, and in a spirit of lowliness, may we be accepted."(5)
This Christ also now blesses.
3. For whereas the greatest of evils, and those
which make havoc of the whole world, had their entering in from
pride:--for both the devil, not being such before, did thus become a
devil; as indeed Paul plainly declared, saying, "Lest being lifted up
with pride, he fall into the condemnation of the devil:"(6)--and the
first man, too, puffed up by the devil with these hopes, was made an
example of,(7) and became mortal (for expecting to become a god, he
lost even what he had; and God also upbraiding him with this, and
mocking his folly, said, "Behold, Adam is become as one of us"(8); and
each one of those that came after did hereby wreck himself in impiety,
fancying some equality with God:--since, I say, this was the stronghold
of our evils, and the root and fountain of all wickedness, He,
preparing a remedy suitable to the disease, laid this law first as a
strong and safe foundation. For this being fixed as a base, the builder
in security lays on it all the rest. But if this be taken away, though
a man reach to the Heavens in his course of life,(9) it is all easily
undermined, and issues in a grievous end. Though fasting, prayer,
almsgiving, temperance, any other good thing whatever, be gathered
together in thee; without humility all fall away and perish.
It was this very thing that took place in the
instance of the Pharisee. For even after he had arrived at the very
summit, he "went down"(10) with the loss of all, because he had not the
mother of virtues: for as pride is the fountain of all wickedness, so
is humility the principle of all self-command. Wherefore also He begins
with this, pulling up boasting by the very root out of the soul of His
hearers.
"And what," one may ask, "is this to His disciples,
who were on every account humble? For in truth they had nothing to be
proud of, being fishermen, poor, ignoble, and illiterate." Even though
these things concerned not His disciples, yet surely they concerned
such as were then present, and such as were hereafter to receive the
disciples, lest they should on this account despise them. But it were
truer to say that they did also concern His disciples. For even if not
then, yet by and by they were sure to require this help, after their
signs and wonders, and their honor from the world, and their confidence
towards God. For neither wealth, nor power, nor royalty itself, had so
much power to exalt men, as the things which they possessed in all
fullness. And besides, it was natural that even before the signs they
might be lifted up, at that very time when they saw the multitude, and
all that audience surrounding their Master; they might feel some human
weakness. Wherefore He at once represses their pride.
And He doth not introduce what He saith by way of
advice or of commandments, but by way of blessing, so making His word
less burthensome, and opening to all the course of His discipline. For
He said not, "This or that person," but "they who do so, are all of
them blessed." So that though thou be a slave, a beggar, in poverty, a
stranger, unlearned,(11) there is nothing to hinder thee from being
blessed, if thou emulate this virtue.
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4. Now having begun, as you see, where most need
was, He proceeds to another commandment, one which seems to be opposed
to the judgment of the whole world. For whereas all think that they who
rejoice are enviable, those in dejection, poverty, and mourning,
wretched, He calls these blessed rather than those; saying thus,
"Blessed are they that mourn."(1)
Yet surely all men call them miserable. For
therefore He wrought the miracles beforehand, that in such enactments
as these He might be entitled to credit.
And here too again he designated not simply all that
mourn, but all that do so for sins: since surely that other kind
of mourning is forbidden, and that earnestly, which relates to anything
of this life. This Paul also clearly declared, when he said, "The
sorrow of the world worketh death, but godly sorrow worketh repentance
unto salvation, not to be repented of."(2)
These then He too Himself calls blessed, whose
sorrow is of that kind; yet not simply them that sorrow did He
designate, but them that sorrow intensely. Therefore He did not say,
"they that sorrow," but "they that mourn." For this commandment again
is fitted to teach us entire self-control. For if those who grieve for
children, or wife, or any other relation gone from them, have no
fondness for gain or pleasure during that period of their sorrow; if
they aim not at glory, are not provoked by insults, nor led captive by
envy, nor beset by any other passion, their grief alone wholly
possessing them; much more will they who mourn for their own sins, as
they ought to mourn, show forth a self-denial greater than this.
Next, what is the reward for these? "For they shall
be comforted," saith He.
Where shall they be comforted! tell me. Both here
and there. For since the thing enjoined was exceeding burthensome and
galling, He promised to give that, which most of all made it light.
Wherefore, if thou wilt be comforted, mourn: and think not this a dark
saying. For when God doth comfort, though sorrows come upon thee by
thousands like snow-flakes, thou wilt be above them all. Since in
truth, as the returns which God gives are always far greater than our
labors; so He hath wrought in this case, declaring them that mourn to
be blessed, not after the value of what they do, but after His own love
towards man For they that mourn, mourn for misdoings, and to such it is
enough to enjoy forgiveness, and obtain wherewith to answer for
themselves. But forasmuch as He is full of love towards man, He doth
not limit His recompense either to the removal of our punishments, or
to the deliverance from our sins, but He makes them even blessed, and
imparts to them abundant consolation.
But He bids us mourn, not only for our own, but also
for other men's misdoings. And of this temper were the souls of the
saints: such was that of Moses, of Paul, of David; yea, all these many
times mourned for evils not their own.
5. "Blessed are the meek, for they shall inherit the
earth."(3) Tell me, what kind of earth? Some(4) say a figurative earth,
but it is not this, for nowhere in Scripture do we find any mention of
an earth that is merely figurative.(5) But what can the saying mean? He
holds out a sensible prize; even as Paul also doth, in that when he had
said, "Honor thy father and thy mother,"(6) he added, "For so shalt
thou live long upon the earth." And He Himself unto the thief again,
"Today shalt thou be with me in Paradise."(7)
Thus He doth not incite us by means of the future
blessings only, but of the present also, for the sake of the grosset
sort of His hearers, and such as before the future seek those others.
Thus, for example, further on also He said, "Agree
with thine adversary."(8) Then He appoints the reward of such
self-command, and saith, "Lest at any time the adversary deliver thee
to the judge, and the judge to the officer."(9) Seest thou whereby He
alarmed us? By the things of sense, by what happens before our eyes.
And again, "Whosoever shall say to his brother, Rata, shall be in
danger of the council."(10)
And Paul too sets forth sensible rewards at great
length, and uses things present in his exhortations; as when he is
discoursing about virginity. For having said nothing about the heavens
there, for the time he urges it by things present, saying, "Because of
the present distress," and, "But I spare you," and, "I would have you
without carefulness,"(11)
Thus accordingly Christ also with the things
spiritual hath mingled the sensible. For whereas the meek man is
thought to lose all his own, He promises the contrary, saying,
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"Nay, but this is he who possesses his goods in safety, namely, he who
is not rash, nor boastful: while that sort of man shall often lose his
patrimony, and his very life."
And besides, since in the Old Testament the prophet
used to say continually, "The meek shall inherit the earth;"(1) He thus
weaves into His discourse the words to which they were accustomed, so
as not everywhere to speak a strange language.
And this He saith, not as limiting the rewards to
things present, but as joining with these the other sort of gifts also.
For neither in speaking of any spiritual thing doth He exclude such as
are in the present life; nor again in promising such as are in our
life, doth He limit his promise to that kind. For He saith, "Seek ye
the kingdom of God, and all these things shall be added unto you."(2)
And again: "Whosoever hath left houses or brethren, shall receive an
hundred fold in this world, and in the future shall inherit everlasting
life."(3)
6. "Blessed are they which do hunger and thirst
after righteousness."(4)
What sort of righteousness? He means either the
whole of virtue, or that particular virtue which is opposed to
covetousness.(5) For since He is about to give commandment concerning
mercy, to show how we must show mercy, as, for instance, not of rapine
or covetousness, He blesses them that lay hold of righteousness.
And see with what exceeding force He puts it. For He
said not, "Blessed are they which keep fast by righteousness," but,
"Blessed are they which do hunger and thirst after righteousness:" that
not merely anyhow, but with all desire we may pursue it. For since this
is the most peculiar property of covetousness, and we are not so
enamored of meat and drink, as of gaining, and compassing ourselves
with more and more, He bade us to transfer this desire to a new object,
freedom from covetousness.
Then He appoints the prize, again from things
sensible; saying, "for they shall be filled." Thus, because it is
thought that the rich are commonly made such by covetousness, "Nay,"
saith He, "it is just contrary: for it is righteousness that doeth
this. Wherefore, so long as thou doest righteously, fear not poverty,
nor tremble at hunger. For the extortioners, they are the very persons
who lose all, even as he certainly who is in love with righteousness,
possesses himself the goods of all men in safety."
But if they who covet not other men's goods enjoy so
great abundance,(6) much more they who give up their own.
"Blessed are the merciful."(7)
Here He seems to me to speak not of those only who
show mercy in giving of money, but those likewise who are merciful in
their actions. For the way of showing mercy is manifold, and this
commandment is broad. What then is the reward thereof? "For they shall
obtain mercy."
And it seems indeed to be a sort of equal
recompence, but it is a far greater thing than the act of goodness. For
whereas they themselves show mercy as men, they obtain mercy from the
God of all; and it is not the same thing, man's mercy, and God's; but
as wide as is the interval between wickedness and goodness, so far is
the one of these removed from the other.
"Blessed are the pure in heart, for they shall see
God."(8)
Behold again the reward is spiritual. Now He here
calls "pure," either those who have attained unto all virtue, and are
not conscious to themselves of any evil; or those who live in
temperance. For there is nothing which we need so much in order to see
God, as this last virtue. Wherefore Paul also said, "Follow peace with
all men, and holiness, without which no man shall see the Lord."(9) He
is here speaking of such sight as it is possible for man to have.
For because there are many who show mercy, and who
commit no rapine, nor are covetous, who yet are guilty of fornication
and uncleanness; to signify that the former alone suffices not, He hath
added this, much in the same sense as Paul, writing to the Corinthians,
bore witness of the Macedonians, that they were rich not only in
almsgiving, but also in all other virtue. For having spoken of the
noble spirit(10) they had shown in regard of their goods, he saith,
"They gave also their own selves to the Lord, and to us."(11)
7. "Blessed are the peace-makers."(12) Here He not
only takes away altogether our own strife and hatred amongst ourselves,
but He requires besides this something more, namely, that we should set
at one again others, who are at strife.
And again, the reward which He annexes is spiritual.
Of what kind then is it.
"For they shall be called the children of God."
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Yea, for this became the work of the Only Begotten,
to unite the divided, and to reconcile the alienated.
Then, lest thou shouldest imagine peace in all cases
a blessing, He hath added,
"Blessed are they which are persecuted for
righteousness' sake."(1)
That is, for virtue's sake, for succor(2) given to
others, and for godliness: it being ever His wont to call by the name
of "righteousness" the whole practical wisdom of the soul.
"Blessed are ye, when men shall revile you and
persecute you, and say all manner of evil against you falsely, for my
sake. Rejoice, and be exceeding glad."(3)
As if He said, "Though they should call you
sorcerers, deceivers, pestilent persons, or whatever else, blessed are
ye": so He speaks. What could be newer than these injunctions? wherein
the very things which all others avoid, these He declares to be
desirable; I mean, being poor, mourning, persecution, evil report. But
yet He both affirmed this, and convinced not two, nor ten, nor twenty,
nor an hundred, nor a thousand men, but the whole world. And hearing
things so grievous and galling, so contrary to the accustomed ways of
men, the multitudes "were astonished." So great was the power of Him
who spake.
However, lest thou shouldest think that the mere
fact of being evil spoken of makes men blessed, He hath set two
limitations; when it is for His sake, and when the things that are said
are false: for without these, he who is evil spoken of, so far from
being blessed, is miserable.
Then see the prize again: "Because your reward is
great in heaven." But thou, though thou hear not of a kingdom given in
each one of the blessings, be not discouraged. For although He give
different names to the rewards, yet He brings all into His kingdom.
Thus, both when He saith, "they that mourn shall be comforted;" and,
"they that show mercy shall obtain mercy;" and, "the pure in heart
shall see God;" and, the peacemakers "shall be called the children of
God;" nothing else but the Kingdom doth He shadow out by all these
sayings. For such as enjoy these, shall surely attain unto that. Think
not therefore that this reward is for the poor in spirit only, but for
those also who hunger after righteousness, for the meek, and for all
the rest without exception.
Since on this account He hath set His blessing on
them all, that thou mightest not look for anything sensible: for that
man cannot be blessed, who is crowned with such things as come to an
end with this present life, and hurry by quicker than a shadow.
8. But when He had said, "your reward is great," he
added also another consolation, saying, "For so persecuted they the
prophets which were before you."
Thus, since that first, the promise of the Kingdom,
was yet to come, and all in expectation, He affords them comfort from
this world; from their fellowship with those who before them had been
ill-treated.
For "think not," saith He, "that for something
inconsistent in your sayings and enactments ye suffer these things: or,
as being teachers of evil doctrines, ye are to be persecuted by them;
the plots and dangers proceed not of any wickedness in your sayings,
but of the malice of those who hear you. Wherefore neither are they any
blame to you who suffer wrong, but to them who do the wrong. And to the
truth of these things all preceding time bears witness. For against the
prophets they did not even bring any charge of transgressing the law,
and of sentiments of impiety, that they stoned some, chased away
others, encompassed others with innumerable afflictions. Wherefore let
not this trouble you, for of the very same mind they do all that is
done now." Seest thou how He raised up their spirits, by placing them
near to the company of Moses and Elias?
Thus also Paul writing to the Thessalonians, saith,
"For ye became followers of the Churches of God, which are in Judea;
for ye also have suffered the same things of your own
fellow-countrymen, even as they have of the Jews: who both killed the
Lord Jesus, and their own prophets, and have driven us out; and they
please not God, and are contrary to all men."(4) Which same point here
also Christ hath established.
And whereas in the other beatitudes, He said,
"Blessed are the poor," and "the merciful;" here He hath not put it
generally, but addresses His speech unto themselves, saying, "Blessed
are ye, when they shall revile you, and persecute you, and say every
evil word:" signifying that this is an especial privilege of theirs;
and that beyond all others, teachers have this for their own.
At the same time He here also covertly signifies His
own dignity, and His equality in honor with Him who begat Him. For "as
they on the Father's account," saith He, "so shall ye also for me
suffer these things." But when He saith, "the prophets which
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were before you," He implies that they were also by this time become
prophets.
Next, declaring that this above all profits them,
and makes them glorious, He did not say, "they will calumniate and
persecute you, but I will prevent it." For not in their escaping evil
report, but in their noble endurance thereof, and in refuting them by
their actions, He will have their safety stand: this being a much
greater thing than the other; even as to be struck and not hurt, is
much greater than escaping the blow.
9. Now in this place He saith, "Your reward is great
in heaven." But Luke(1) reports Him to have spoken this, both
earnestly, and with more entire consolation; for He not only, as you
know, pronounces them blessed, who are evil spoken of for God's sake,
but declares them likewise wretched, who are well spoken of by all men.
For, "Woe unto you," saith He, "when all men shall speak well of you."
And yet the apostles were well spoken of, but not by all men. Wherefore
He said not, "Woe unto you, when men shall speak well of you," but,
"when all men" shall do so: for it is not even possible that those who
live in the practice of virtue should be well spoken of by all men.
And again He saith, "When they shall east out your
name as evil, rejoice ye, and leap for joy."(2) For not only of the
dangers they underwent, but of the calumny also, He appoints the
recompence to be great. Wherefore He said not, "When they shall
persecute, and kill you," but, "When they shall revile you, and say all
manner of evil." For most assuredly, men's evil reports have a sharper
bite than their very deeds. For whereas, in our dangers, there are many
things that lighten the toil, as to be cheered(3) by all, to have many
to applaud, to crown, to proclaim our praise; here in our reproach even
this consolation is destroyed. Because we seem not to have achieved
anything great; and this galls the combatant more than all his dangers:
at least many have gone on even to hang themselves, not bearing evil
report. And why marvellest thou at the others? since that traitor, that
shameless and accursed one he who had ceased to blush for anything
whatever, was wrought upon by this chiefly to hurry to the halter. And
Job again, all adamant as he was, and firmer than a rock; when he had
been robbed of all his possessions, and was suffering those incurable
ills, and had become on a sudden childless, and when he saw his body
pouring out worms like a fountain, and his wife attacking him, he
repelled it all with ease; but when he saw his friends reproaching and
trampling upon him, and entertaining an evil opinion of him, and
saying that he suffered those things for some sins, and was paying the
penalty of wickedness: then was there trouble, then commotion, even in
that great and noble-hearted man.(4)
And David also, letting pass all that he had
suffered, sought of God a retribution for the calumny alone. For, "Let
him curse," saith he, "for the Lord bath bidden him: that the Lord may
see my humiliation, and requite me for this cursing of his on this
day."(5)
And Paul too proclaims the triumph not of those only
who incur danger, or are deprived of their goods, but of these also,
thus saying, "Call to remembrance the former days, in which after ye
were illuminated ye endured a great fight of afflictions; partly whilst
ye were. made a gazing stock by reproaches, and afflictions."(6) On
this account then Christ hath appointed the reward also to be great.
After this, lest any one should say, "Here thou
givest no redress, nor stoppest men's mouths; and dost thou assign a
reward there?" He hath put before us the prophets, to show that neither
in their case did God give redress. And if, where the rewards were at
hand, He cheered them with things to come; much more now, when this
hope is become clearer, and self-denial is increased.
And observe too, after how many commandments He hath
put this, for surely He did it not without reason, but to show that it
is not possible for one unprovided, and unarmed with all those other
virtues, to go forth unto these conflicts. Therefore, you see, in each
instance, by the former precept making way for the following one,
He hath woven a sort of golden chain for us. Thus, first, he that is
"humble," will surely also "mourn" for his own sins: he that so
"mourns," will be both "meek," and "righteous," and "merciful;" he that
is "merciful," and "righteous," and "con trite "will of course be
also" pure in heart:" and such a one will be "a peacemaker" too: and he
that hath attained unto all these, will be moreover arrayed against
dangers, and will not be troubled when evil is spoken of him, and he is
enduring grievous trials innumerable.
10. Now then, after giving them due exhortation, He
refreshes them again with
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praises. As thus: the injunctions being high, and far surpassing
those in the Old Testament; lest they should be disturbed and
confounded, and say, "How shall we be able to achieve these things?"
hear what He saith:
"Ye are the salt of the earth." (1) Implying, that of absolute
necessity He enjoins all this. For "not for your own life apart," saith
He, "but for the whole world, shall your account be. For not to two
cities, nor to ten or twenty, nor to a single nation am I sending you,
as I sent the prophets; but to earth, and sea, and the whole world; and
that in evil case." For by saying, "Ye are the salt of the earth," He
signified all human nature to have "lost its savor,"(2) and to be
decayed by our sins. For which cause, you see, He requires of them such
virtues, as are most necessary and useful for the superintendence of
the common sort. For first, the meek, and yielding, and merciful, and
righteous, shuts not up his good deeds unto himself only, but also
provides that these good fountains should run over for the benefit of
others. And he again who is pure in heart, and a peacemaker, and is
persecuted for the truth's sake; he again orders his way of life for
the common good. "Think not then," He saith, "that ye are drawn on to
ordinary conflicts, or that for some small matters you are to give
account." "Ye are the salt of the earth."
What then? did they restore the decayed? By no
means; for neither is it possible to do any good to that which is
already spoilt, by sprinkling it with salt. This therefore they did
not. But rather, what things had been before restored, and committed to
their charge, and freed from that ill savor, these they then salted,
maintaining and preserving them in that freshness,(3) which they had
received of the Lord. For that men should be set free from the
rottenness of their sins was the good work of Christ; but their not
returning to it again any more was the object of these men's diligence
and travail.
Seest thou how by degrees He indicates their
superiority to the very prophets? in that He saith they are teachers,
not of Palestine, but of the whole world; and not simply teachers, but
awful ones too. For this is the marvellous thing, that not by
flattering, nor soothing, but by sharply bracing(4) them, as salt, even
so they became dear to all men.
"Now marvel not," saith He, "if leaving
all others, I discourse to you, and draw you on to so great dangers.
For consider over how many cities, tribes, and nations, I am to send
you to preside. Wherefore I would have you not only be prudent
yourselves, but that you should also make others the same. And such
persons have great need to be intelligent, in whom the salvation of the
rest is at stake: they ought so much to abound in virtue, as to impart
of the profit to others also. For if ye do not become such as this, ye
will not suffice even for your own selves.
"Be not then impatient, as though my sayings were
too burdensome. For while it is possible for others who have lost their
savor to return by your means, you, if you should come to this, will
with yourselves destroy others also. So that in proportion as the
matters are great, which ye have put into your hands, you need so much
the greater diligence." Therefore He saith,
"But if the salt have lost its savor, wherewith
shall it be salted? it is thenceforth good for nothing, but to be cast
out, and to be trodden under foot of men."(5)
For other men, though they fall never so often, may
possibly obtain indulgence: but the teacher, should this happen to him,
is deprived of all excuse, and will suffer the most extreme vengeance.
Thus, lest at the words, "When they shall revile you, and persecute
you, and say all manner of evil against you," they should be too timid
to go forth: He tells them, "unless ye are prepared to combat with all
this, ye have been chosen in vain." For it is not evil report that ye
should fear, but lest ye should prove partners in dissimulation.(6) For
then, "Ye will lose your savor, and be trodden under foot:" but if ye
continue sharply to brace them up, and then are evil spoken of,
rejoice; for this is the very use of salt, to sting the corrupt,(7) and
make them smart And so their censure follows of course, in no way
harming you, but rather testifying your firmness. But if through fear
of it you give up the earnestness that becomes you, ye will have to
suffer much more grievously, being both evil spoken of, and despised by
all. For this is the meaning of "trodden under foot."
11. After this He leads on to another, a higher
image.
"Ye are the light of the world."(8)
"Of the world" again; not of one nation, nor of
twenty states,(9) but of the whole inhabited earth. And "a light" to
the mind, far better than this sunbeam: like as they were also a
spiritual salt. And before they are salt, and now light: to reach thee
how great
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is the gain of these strict(1) precepts, and the profit of that grave
discipline: how it binds, and permits not to become dissolute; and
causes clear sight, leading men on to virtue.
"A city that is set on a hill cannot be hid, neither
do men light a candle, and put it under the bushel."(2)
Again, by these words He trains them to strictness
of life, teaching them to be earnest in their endeavors, as set before
the eyes of all men, and contending in the midst of the amphitheatre of
the world. For, "look not to this," He saith, "that we are now sitting
here, that we are in a small portion of one corner. For ye shall be as
conspicuous to all as a city set on the ridge of a hill, as a candle in
a house on the candlestick, giving light."(3)
Where now are they who persevere in disbelieving the
power of Christ? Let them hear these things, and let them adore His
might, amazed at the power of the prophecy. For consider how great
things he promised to them, who were not known even in their own
country: that earth and sea should know them, and that they should by
their fame reach to the limits of the inhabited world; or rather, not
by their fame, but by the working of the good they wrought. For it was
not fame that bearing them everywhere made them conspicuous, but also
the actual demonstration by their works. Since, as though they had
wings, more vehemently than the sunbeam did they overrun the whole
earth, sowing the light of godliness.(4)
But here He seems to me to be also training them to
boldness of speech. For to say, "A city set on a hill cannot be hid,"
is to speak as declaring His own powers.(5) For as that city can by no
means be hidden, so it was impossible that what they preached should
sink into silence and obscurity. Thus, since He had spoken of
persecutions and calumnies, of plots and wars, for fear they might
think that these would have power to stop their mouths; to encourage
them, He saith, that so far from being hid, it should over-shine the
whole world; and that on this very account they should be illustrious
and renowned.
By this then He declares His own power. In what
follows, He requires that boldness of speech which was due on their
part; thus saying,
"Neither do men light a candle and put it under the
bushel, but on the candlestick, and it giveth light unto all that are
in the house. Let your light so shine before men, that they may see
your good works, and glorify your Father which is in Heaven."(6)
"For I," saith He, "it is true, have kindled the
light, but its continuing to burn, let that come of your diligence: not
for your own sakes alone, but also for their sake, who are to profit by
these rays, and to be guided unto the truth. Since the calumnies surely
shall not be able to obscure your brightness, if you be still living a
strict life, and as becomes those who are to convert the whole world.
Show forth therefore a life worthy of His grace; that even as it is
everywhere preached, so this light may everywhere accompany the same.
Next He sets before them another sort of gain,
besides the salvation of mankind, enough to make them strive earnestly,
and to lead them unto all diligence. As thus, "Ye shall not only,"
saith He, "amend the world, if ye live aright, but ye will also give
occasion that God shall be glorified; even as if ye do the contrary, ye
will both destroy men, and make God's name to be blasphemed."
And how, it may be asked, shall God be glorified
through us, if at least men are to speak evil of us? Nay, not all men,
and even they themselves who in envy do this, will in their conscience
admire and approve you; even as the outward flatterers of such as live
in wickedness do in mind accuse them.
What then? Dost thou command us to live for display
and vain glory? Far from it; I say not this; for I did not say, "Give
ye diligence to bring forward your own good deeds," neither did I say,
"Show them;" but "Let your light shine." That is, "Let your virtue be
great, and the fire abundant, and the light unspeakable." For when
virtue is so great, it cannot lie hid, though its pursuer shade it over
ten thousand fold. Present unto them an irreprehensible life, and let
them have no true occasion of evil speaking; and then, though there be
thousands of evil-speakers, no man shall be able to cast any shade upon
you. And well did He say, "your light," for nothing makes a man so
illustrious, how manifold soever his will to be concealed, as the
manifestation of virtue. For as if he were clad with the very sunbeam,
so he shines, yet brighter than it; not spending his rays on earth, but
surmounting also Heaven itself.
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Hence also He comforts them more abundantly. For,
"What though the slander pain you," saith He; "yet shall ye have many
to honor God on your account. And in both ways your recompence is
gathering, as well because God is glorified through you, as because ye
are defamed for God's sake. Thus, lest we should on purpose seek to be
reproached, on hearing that there is a reward for it: first, He hath
not expressed that sentiment simply, but with two limitations, namely,
when what is said is false, and when it is for God's sake:--and next He
signifies how not that only, but also good report, hath its great
profit, the glory of it passing on to God. And He holds out to them
those gracious hopes. "For," saith He, "the calumny of the wicked
avails not so much as to put all others in the dark, in respect of
seeing your light. For then only when you have "lost your savor" shall
they tread you under foot; but not when you are falsely accused, doing
right. Yea, rather then shall there be many admiring, not you only, but
for your sake your Father also." And He said not "God," but "your
Father;" already sowing beforehand the seeds of that noble birth, which
was about to be bestowed upon them. Moreover, indicating His parity in
honor, as He said above. "Grieve not when ye are evil spoken of, for it
is enough for you that for my sake you are thus spoken of;" so here He
mentions the Father: every where manifesting His equality.
12. Since then we know the gain that arises from
this earnestness, and the danger of indolence (for if our Lord be
blasphemed because of us, that were far worse than our perdition), let
us "give none offense, neither to the Jews, nor to the Gentiles, nor to
the Church of God."(1) And while the life which we present before them
is brighter than the sun, yet if any one will speak evil of us, let us
not grieve at being defamed, but only if we be defamed with justice.
For, on the one hand, if we live in wickedness,
though there be none to speak ill of us, we shall be the most wretched
of all men: on the other hand, if we apply ourselves to virtue, though
the whole world speak evil of us, at that very time we shall be more
enviable than any. And we shall draw on to follow us all who choose to
be saved, for not the calumny of the wicked, but our good life, will
draw their attention. For indeed no trumpet is so clear as the proof
that is given by our actions: neither is the light itself so
transparent as a pure life, though our calumniators be beyond number.
I say, if all the above-mentioned qualities be ours;
if we be meek and lowly and merciful; if we be pure, and peacemakers;
if hearing reproach, we revile not again, but rather rejoice; then
shall we attract all that observe us no less than the miracles do. And
all will be kindly disposed towards us, though one be a wild beast, a
demon, or what you will.
Or if there should even be some who speak evil of
thee, be not thou at all troubled thereat, nor because they revile thee
in public, regard it; but search into their conscience, and thou shalt
see them applauding and admiring thee, and numbering up ten thousand
praises.
See, for instance, how Nebuchadnezzar praises the
children in the furnace; yet surely he was an adversary and an enemy.
But upon seeing them stand nobly, he proclaims their triumph, and
crowns them: and that for nought else, but because they disobeyed him,
and hearkened unto the law of God. For the devil, when he sees himself
effecting nothing, from that time departs, fearing lest he should be
the cause of our winning more crowns. And when he is gone, even one who
is abominable and depraved will recognize virtue, that mist being
withdrawn. Or if men still argue perversely, thou shalt have from God
the greater praise and admiration.
Grieve not now, I pray thee, neither despond; since
the very apostles were to some a "savor of death;"(2) to others, a
"savor of life." And if there be nothing to lay hold of in thyself,
thou art rid of all their charges; or rather, thou art become the more
blessed. Shine out therefore in thy life, and take no account of them
who speak evil of thee. For it cannot, it cannot be, that one careful
of virtue, should not have many enemies. However, this is nothing to
the virtuous man. For by such means his brightness will increase the
more abundantly.
Let us then, bearing these things in mind, look to
one object only; how to order our own life with strictness. For thus we
shall also guide to the life that is there, such as are now sitting in
darkness. For such is the virtue of that light, as not only to shine
here, but also to conduct its followers thither. For when men see us
despising all things present, and preparing ourselves for that which is
to come, our actions will persuade them sooner than any discourse. For
who is there so senseless, that at sight of one, who within a day or
two was living in luxury and wealth, now stripping himself of
all, and putting on wings, and arrayed to meet both hunger and poverty,
and all hardship, and dangers, and
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blood, and slaughter, and everything that is counted dreadful; will not
from this sight derive a clear demonstration of the things which are to
come?
But if we entangle ourselves in things present, and
plunge ourselves in them more and more, how will it be possible for
them to be persuaded that we are hastening to another sojourn?(1)
And what excuse after this shall we have, if the
fear of God avail not so much with us, I as human glory availed with
the Greek philosophers? For some of them did really both lay aside
wealth, and despised death, that they might make a show before men;
wherefore also their hopes became vain. What plea then shall deliver
us, when with so great things set before us, and with so high a rule of
self-denial laid open to us, we are not able even to do as they did,
but ruin both ourselves and others besides? For neither is the harm so
great when a heathen commits transgression, as when a Christian doeth
the same. Of course not; for their character is already lost, but ours,
by reason of the grace of God, is even among the ungodly venerable and
glorious. Therefore when they would most revile us, and aggravate their
evil speech, they add some such taunt as, "Thou Christian:" a taunt
which they would not utter, did they not secretly entertain a great
opinion of our doctrine.
Hast thou not heard how many, and how great precepts
Christ enjoined? Now when wilt thou be able to fulfill one of those
commandments, while thou leavest all, and goest about gathering
interest, tacking together usuries, setting on foot transactions of
business, buying herds of slaves, procuring silver vessels, purchasing
houses, fields, goods without end? And I would this were all. But when
to these unseasonable pursuits, thou addest even injustice, removing
landmarks,(2) taking away houses by violence, aggravating poverty,
increasing hunger, when wilt thou be able to set thy foot on these
thresholds?
13. But sometimes thou showest mercy to the poor. I
know it as well as thou. But even in this again great is the mischief.
For thou doest this either in pride or in vainglory, so as not to
profit even by thy good deeds. What can be more wretched than this, to
be making thy shipwreck in the very harbor? To prevent this, when thou
hast done any good action, seek not thanks from me, that thou mayest
have God thy debtor. For, "Lend," saith He, "unto them from whom ye do
not expect to receive."(3)
Thou hast thy Debtor; why leave Him, and require it
of me, a poor and wretched mortal? What? is that Debtor displeased,
when the debt is required of Him? What? is He poor? Is He unwilling to
pay? Seest thou not His unspeakable treasures? Seest thou not His
indescribable munificence? Lay hold then on Him, and make thy demand;
for He is pleased when one thus demands the debt of Him. Because, if He
see another required to pay for what He Himself owes, He will feel as
though He were insulted, and repay thee no more; nay, He justly finds
fault, saying, "Why, of what ingratitude hast thou convicted me? what
poverty dost thou know to be in me, that thou hastenest by me, and
resortest unto others? Hast thou lent to One, and dost thou demand the
debt of another?"
For although man received it, it was God that
commanded thee to bestow; and His will is to be Himself, and in the
original sense,(4) debtor, and surety, affording thee ten thousand
occasion to demand the debt of Him from every quarter. Do not thou then
let go so great facility and abundance, and seek to receive of me who
have nothing. Why, to what end dost thou display to me thy mercy shown
to the poor. What! was it I that said to thee, Give? was it from me
that thou didst hear this; that thou shouldest demand it back of me? He
Himself hath said, "He that hath pity upon the poor lendeth to God."(5)
Thou hast lent to God:(6) put it to His account.
"But He doth not repay the whole now." Well, this
too He doth for thy good. For such a debtor is He: not as many, who are
anxious simply to repay that which is lent; whereas He manages and
doeth all things, with a view of investing likewise in security that
which hath been given unto Him. Therefore some, you see, He repays
here: some He assigns(7) in the other place.
14. Knowing therefore as we do these things, let us
make our mercifulness abundant, let us give proof of much love to man,
both by the use of our money, and by our actions. And if we see any one
ill-treated and beaten in the market-place, whether we can pay down
money, let us do it: or whether by words we may separate them, let us
not be backward. For even a word has its re-
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ward, and still more have sighs. And this the blessed Job said; "But I
wept for every helpless one, and I sighed when I saw a man in
distress."(1) But if there be a reward for tears and sighs; when words
also, and an anxious endeavor, and many things besides are added,
consider how great the recompence becomes. Yea, for we too were enemies
to God, and the Only-begotten reconciled us, casting himself between,
and for us receiving stripes, and for us enduring death.
Let us then likewise do our diligence to deliver
from countless evils such as are incurring them; and not as we now do,
when we see any beating and tearing one another: we are apt to stand
by, finding pleasure in the disgrace of others, and forming a
devilish amphitheatre around: than which what can be more
cruel? Thou seest men reviled, tearing each other to pieces, rending
their clothes, smiting each other's faces, and dost thou endure to
stand by quietly?
What! is it a bear that is fighting? a wild beast? a
serpent? It is a man, one who hath in every respect fellowship with
thee: a brother, a member.(2) Look not on, but separate them. Take no
pleasure, but amend the evil. Stir not up others to the shameful sight,
but rather drive off and separate those who are assembled. It is for
shameless persons, and born slaves,(3) to take pleasure in' such
calamities; for those that are mere refuse, for asses without reason.
Thou seest a man behaving himself unseemly, and dost
thou not account the unseemliness thine own? Dost thou not interpose,
and scatter the devil's troop, and put an end to men's miseries?
"That I may receive blows myself," saith one; "is
this also thy bidding?" Thou wilt not have to suffer even this;
but if thou shouldest, the thing would be to thee a sort of
martyrdom; for thou didst suffer on God's behalf. And if
thou art slow to receive blows, consider that thy Lord was not slow to
endure the cross for thee.
Since they for their part are drunken in
darkness; wrath being their tyrant and commander; and they need some
one who is sound to help them, both the wrong-doer, and he who is
injured; the one that he may be delivered from suffering evil, the
other that he may cease to do it. Draw nigh, therefore, and stretch
forth the hand, thou that art sober to him that is drunken. For there
is a drunkenness of wrath too, and that more grievous than the
drunkenness of wine.
Seest thou not the seamen, how, when they see any
meeting with shipwreck, they spread their sails, and set out with all
haste, to rescue those of the same craft out of the waves? Now, if
partakers in an art show so much care one for another, how much more
ought they who are partakers of the same nature to do all these things!
Because in truth here too is a shipwreck, a more grievous one than
that; for either a man under provocation blasphemes, and so throws all
away: or he forswears himself under the sway of his wrath, and that way
falls into hell: or he strikes a blow and commits murder, and thus
again suffers the very same shipwreck. Go thou then, and put a stop to
the evil; pull out them that are drowning, though thou descend into the
very depth of the surge; and having broken up the theatre of the devil,
take each one of them apart, and admonish him to quell the flame, and
to lull the waves.
But if the burning pile wax greater, and the furnace
more grievous, be not thou terrified; for thou hast many to help thee,
and stretch forth the hand, if thou furnish but a beginning; and above
all thou surely hast with thee the God of peace. And if thou wilt first
turn aside the flames, many others also will follow, and of what they
do well, thou wilt thyself receive the reward.
Hear what precept Christ gave to the Jews, creeping
as they did upon the earth: "If thou see," saith He, "thine enemy's
beast of burden falling down, do not hasten by, but raise it."(4) And
thou must see that to separate and reconcile men that are fighting is a
much lighter thing than to lift up the fallen beast. And if we ought to
help in raising our enemies' ass, much more our friends' souls: and
most when the fall is more grievous; for not into mire do these fall,
but into the fire of hell, not bearing the burden of their wrath. And
thou, when thou seest thy brother lying under the load, and the devil
standing by, and kindling the pile, thou runnest by, cruelly and
unmercifully; a kind of thing not safe to do, even where brutes are
concerned.
And whereas the Samaritan, seeing a wounded man,
unknown, and not at all appertaining to him, both staid, and set him on
a beast, and brought him home to the inn, and hired a physician, and
gave some money, and promised more: thou, seeing one fallen not among
thieves, but amongst a band of demons, and beset by anger; and this not
in a wilderness, but in the midst of the forum;
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not having to lay out money, nor to hire a beast, nor to bring him on a
long way, but only to say some words:--art thou slow to do it? and
boldest back, and hurriest by cruelly and unmercifully? And how
thinkest thou, calling upon God, ever to find Him propitious?
15. But let me speak also to you, who publicly
disgrace yourselves: to him who is acting despitefully, and doing
wrong. Art thou inflicting blows? tell me; and kicking, and biting? art
thou become a wild boar, and a wild ass? and art thou not ashamed? dost
thou not blush at thus being changed into a wild beast, and betraying
thine own nobleness? For though thou be poor, thou art free; though
thou be a working man, thou art a Christian.
Nay, for this very reason, that thou art poor, thou
shouldest be quiet. For fightings belong to the rich, not to the poor;
to the rich, who have many causes to force them to war. But thou, not
having the pleasure of wealth, goest about gathering to thyself the
evils of wealth, enmities, and strifes, and fightings; and takest thy
brother by the throat, and goest about to strangle him, and throwest
him down publicly in the sight of all men: and dost thou not think that
thou art thyself rather disgraced, imitating the violent passions of
the brutes; nay rather, becoming even worse than they? For they have
all things in common; they herd one with another, and go about
together: but we have nothing in common, but all in confusion:
fightings, strifes, revilings, and enmities, and insults. And we
neither reverence the heaven, unto which we are called all of us in
common; nor the earth, which He hath left free to us all in common; nor
our very nature; but wrath and the love of money sweeps all away.
Hast thou not seen him who owed the ten thousand
talents, and then, after he was forgiven that debt, took his
fellow-servant by the throat for an hundred pence, what great evils he
underwent, and how he was delivered over to an endless punishment? Hast
thou not trembled at the example? Hast thou no fear, lest thou too
incur the same? For we likewise owe to our. Lord many and great debts:
nevertheless, He forbears, and suffers long, and neither urges us, as
we do our fellow-servants, nor chokes and takes us by the throat; yet
surely had he been minded to exact of us but the least part thereof, we
had long ago perished.
16. Let us then, beloved, bearing these things in mind, be humbled, and
feel thankful to those who are in debt to us. For they become to us, if
we command ourselves, an occasion of obtaining most abundant pardon;
and giving a little, we shall receive much. Why then exact with
violence, it being meet, though the other were minded to pay, for thee
of thine accord to excuse him, that thou mayest receive the whole of
God? But now thou doest all things, and art violent, and
contentious,(1) to have none of thy debts forgiven thee; and whilst
thou art thinking to do despite unto thy neighbor, thou art thrusting
the sword into thyself, so increasing thy punishment in hell: whereas
if thou wilt show a little self-command here, thou makest thine own
accounts easy. For indeed God therefore wills us to take the lead in
that kind of bounty, that He may take occasion to repay us with
increase.
As many therefore as stand indebted to thee, either
for money, or for trespasses, let them all go free, and require of God
the recompense of such thy magnanimity. For so long as they continue
indebted to thee, thou canst not have God thy debtor. But if thou let
them go free, thou wilt be able to detain thy God, and to require of
Him the recompense of so great self-restraint in bountiful measure. For
suppose a man had come up and seeing thee arresting thy debtor, had
called upon thee to let him go free, and transfer to himself thy
account with the other: he would not choose to be unfair(2) after such
remission, seeing he had passed the whole demand to himself: how then
shall God fail to repay us manifold, yea, ten thousand fold, when for
His commandment's sake, if any be indebted to us, we urge no complaint
against them, great or small, but let them go exempt from all
liability? Let us not then think of the temporary pleasure that springs
up in us by exacting of our debtors, but of the loss, rather, how
great! which we shall thereby sustain hereafter, grievously injuring
ourselves in the things which are eternal. Rising accordingly above
all, let us forgive those who must give account to us, both their debts
and their offenses; that we may make our own accounts prove indulgent,
and that what we could not reach by all virtue besides, this we may
obtain by not bearing malice against our neighbors; and thus enjoy the
eternal blessings, by the grace and love towards man of our Lord Jesus
Christ, to whom be glory and might now and always, even forever and
ever. Amen.
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HOMILY XVI.
MATT. V. 17.
"Think not that I am come to destroy the Law
or the Prophets."
WHY, who suspected this? or who accused Him, that He
should make a defense against this charge? Since surely from what had
gone before(1) no such suspicion was generated. For to command men to
be meek, and gentle, and merciful, and pure in heart, and to strive for
righteousness, indicated no such design, but rather altogether the
contrary.
Wherefore then can He have said this? Not at random,
nor vainly: but inasmuch as He was proceeding to ordain commandments
greater than those of old, saying, "It was said to them of old time,
Thou shalt not kill;(2) but I say unto you, Be not even angry;" and to
mark out a way for a kind of divine and heavenly conversation;(3) in
order that the strangeness thereof might not disturb the souls of the
hearers, nor dispose them quite to mutiny against what He said He used
this means of setting them right beforehand.
For although they fulfilled not the law, yet
nevertheless they were possessed with much conscientious regard to it;
and whilst they were annulling it every day by their deeds, the letters
thereof they would have remain unmoved, and that no one should add
anything more to them. Or rather, they bore with their rulers adding
thereto, not however for the better, but for the worse. For so they
used to set aside the honor due to our parents by additions of their
own, and very many others also of the matters enjoined them, they would
free themselves of(4) by these unseasonable additions.
Therefore, since Christ in the first place was not
of the sacredotal tribe, and next, the things which He was about to
introduce were a sort of addition, not however lessening, but enhancing
virtue; He knowing beforehand that both these circumstances would
trouble them, before He wrote in their mind those wondrous laws, casts
out that which was sure to be harboring there. And what was it that was
harboring there, and making an obstacle?
2. They thought that He, thus speaking, did so with
a view to the abrogation of the ancient institutions. This suspicion
therefore He heals; nor here only doth He so, but elsewhere also again.
Thus, since they accounted Him no less than an adversary of God, from
this sort of reason, namely, His not keeping the sabbath; He, to heal
such their suspicion, there also again sets forth His pleas, of which
some indeed were proper to Himself; as when He saith, "My Father
worketh, and I work;"(5) but some had in them much condescension, as
when He brings forward the sheep lost on the sabbath day,(6) and points
out that the law is disturbed for its preservation, and makes mention
again of circumcision, as having this same effect.(7)
Wherefore we see also that He often speaks words
somewhat beneath Him, to remove the semblance of His being an adversary
of God.
For this cause He who had raised thousands of the
dead with a word only, when He was calling Lazarus, added also a
prayer; and then, lest this should make Him appear less than Him that
begat Him, He, to correct this suspicion, added, "I said these things,
because of the people which standeth by, that they may believe that
thou hast sent me."(8) And neither doth He work all things as one who
acted by His own power, that He might thoroughly correct their
weakness; nor doth He all things with prayer, lest He should leave
matter of evil suspicion to them that should follow, as though He were
without strength or power: but He mingles the latter with the former,
and those again with these. Neither doth He this indiscriminately, but
with His own proper wisdom. For while He doeth the greater works
authoritatively, in the less He looks up unto Heaven. Thus, when
absolving sins, and revealing His secrets, and opening Paradise, and
driving away devils, and cleansing lepers, and bridling death, and
raising the dead by thousands, He did all by way of command: but when,
what was much less than these, He
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was causing many loaves to spring forth out of few, then tie looked up
to Heaven: signifying that not through weakness He doth this. For He
who could do the greater with authority, how in the lesser could He
need prayer? But as I was saying, He doeth this to silence their
shamelessness. The same reckoning, then, I bid thee make of His words
also, when thou hearest Him speak lowly things. For many in truth
are the causes both for words and for actions of that cast: as, for
instance, that He might not be supposed alien from God; His instructing
and waiting on all men; His teaching humility; His being encompassed
with flesh; the Jews' inability to hear all at once; His teaching us to
utter no high word of ourselves. For this cause many times, having in
His own person said much that is lowly of Himself, the great things He
leaves to be said by others. Thus He Himself indeed, reasoning with the
Jews, said, "Before Abraham was, I AM:"(1) but His disciple not thus,
but, "In the beginning was the Word, and the Word was with God, and the
Word was God."(2)
Again, that He Himself made Heaven, and earth, and
sea, and all things visible and invisible, in His own person He nowhere
expressly said: but His disciple, speaking plainly out, and suppressing
nothing, affirms this once, twice, yea often: writing that "all things
were made by Him;" and, "without Him was not one thing made;" and, He
was in the world, and the world was made by Him."(3)
And why marvel, if others have said greater things
of Him than He of Himself; since (what is more) in many cases, what He
showed forth by His deeds, by His words He uttered not openly? Thus
that it was Himself who made mankind He showed clearly even by that
blind man; but when He was speaking of our formation at the beginning,
He said not, "I made," but "He who made them, made them male and
female."(4) Again, that He created the world and all things therein, He
demonstrated by the fishes, by the wine, by the loaves, by the calm in
the sea, by the sunbeam which He averted on the Cross; and by very many
things besides: but in words He hath nowhere said this plainly, though
His disciples are continually declaring it, both John, and Paul, and
Peter.
For if they who night and day hear Him discourse,
and see Him work marvels; to whom He explained many things in private,
and gave so great power as even to raise the dead; whom He made so
perfect, as to forsake all things for Him: if even they, after so great
virtue and self-denial, had not strength to bear it all, before the
supply of the Spirit; how could the people of the Jews, being both void
of understanding, and far behind such excellency, and only by hazard
present when He did or said anything, how could they have been
persuaded but that He was alien from the God of all, unless he had
practised such great condescension throughout?
For on this account we see that even when He was
abrogating the sabbath, He did not as of set purpose bring in such His
legislation, but He puts together many and various pleas of defense.
Now if, when He was about to cause one commandment to cease, He used so
much reserve in His language,(5) that He might not startle the hearers;
much more, when adding to the law, entire as it was, another entire
code of laws, did He require much management and attention, not to
alarm those who were then hearing Him.
For this same cause, neither do we find Him teaching
everywhere clearly concerning His own Godhead. For if His adding to the
law was sure to perplex them so greatly, much more His declaring
Himself God.
3. Wherefore many things are uttered by Him, far
below His proper dignity, and here when He is about to proceed upon His
addition to the law, He hath used abundance for correction beforehand.
For neither was it once only that He said, "I do not abrogate the law,"
but He both repeated it again, and added another and a greater thing;
in that, to the words, "Think not that I am come to destroy," He
subjoined, "I am not come to destroy, but to fulfill."
Now this not only obstructs the obstinacy of the
Jews, but stops also the mouths of those heretics,(6) who say that the
old covenant is of the devil. For if Christ came to destroy his
tyranny, how is this covenant not only not destroyed, but even
fulfilled by Him? For He said not only, "I do not destroy it;" though
this had been enough; but "I even fulfill it:" which are the words of
one so far from opposing himself, as to be even establishing it.
And how, one may ask, did He not destroy it? in what
way did He rather fulfill either the law or the prophets? The prophets
He fulfilled, inasmuch as He confirmed by His actions all that had been
said concerning Him; wherefore also the evangelist used to say in each
case, "That it might be
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fulfilled which was spoken by the prophet." Both when He was born,(1)
and when the children sung that wondrous hymn to Him, and when He sat
on the ass,(2) and in very many more instances He worked this same
fulfillment: all which things must have been unfulfilled, if He had not
come.
But the law He fulfilled, not in one way only, but
in a second and third also. In one way, by transgressing none of the
precepts of the law. For that He did fulfill it all, hear what He saith
to John, "For thus it becometh us to fulfill all righteousness."(3) And
to the Jews also He said, "Which of you convinceth me of sin."(4) And
to His disciples again, "The prince of this world cometh, and
findeth nothing in me."(5) And the prophet too from the first had said
that "He did no sin."(6)
This then was one sense in which He fulfilled it.
Another, that He did the same through us also; for this is the marvel,
that He not only Himself fulfilled it, but He granted this to us
likewise. Which thing Paul also declaring said, "Christ is the end of
the law for righteousness to every one that believeth."(7) And he said
also, that "He judged sin in the flesh, that the righteousness of the
law might be fulfilled in us who walk not after the flesh."(8) And
again, "Do we then make void the law through faith? God forbid! yea, we
establish the law."(9) For since the law was laboring at this, to make
man righteous, but had not power, He came and brought in the way of
righteousness by faith, and so established that which the law desired:
and what the law could not by letters, this He accomplished by faith.
On this account He saith, "I am not come to destroy the law."
4. But if any one will inquire accurately, he will
find also another, a third sense, in which this hath been done. Of what
sort is it then? In the sense of that future code of laws, which He was
about to deliver to them.
For His sayings were no repeal of the former, but a
drawing out, and filling up of them. Thus, "not to kill," is not
annulled by the saying, Be not angry, but rather is filled up and put
in greater security: and so of all the others.
Wherefore, you see, as He had before unsuspectedly
cast the seeds of this teaching; so at the time when from His
comparison of the old and new commandments, He would be more distinctly
suspected of placing them in opposition, He used His corrective
beforehand. For in a covert way He had indeed already scattered those
seeds, by what He had said. Thus, "Blessed are the poor," is the same
as that we are not to be angry; and, "Blessed are the pure in heart,"
as not to "look upon a woman for lust;" and the "not laying up
treasures on earth," harmonizes with, "Blessed are the merciful;" and
"to mourn" also, "to be persecuted" and "reviled,"' coincide with
"entering in at the strait gate;" and, "to hunger and thirst after
righteousness," is nothing else than that which He saith afterwards,
"Whatsoever ye would that men should do to you, do ye also to them."
And having declared "the peace-maker blessed," He again almost said the
same, when He gave command "to leave the gift," and hasten to
reconciliation with him that was grieved, and about "agreeing with our
adversary."
But there He set down the rewards of them that do
right, here rather the punishments of them who neglect practice.(10)
Wherefore as in that place He said, "The meek shall inherit earth;" so
here, "He who calleth his brother fool, shall be in danger of
hell-fire;" and there, "The pure in heart shall see God;" here, he is a
complete adulterer who looks unchastely. And having there called "the
peace-makers, sons of God;" here He alarms us from another quarter,
saying, "Lest at any time the adversary deliver thee to the judge."
Thus also, whereas in the former part He blesses them that mourn, and
them that are persecuted; in the following, establishing the very same
point, He threatens destruction to them that go not that way; for,
"They that walk 'in the broad way,' saith He, 'make their end there.'"
And, "Ye cannot serve God and mammon," seems to me the same with,
"Blessed are the merciful," and, "those that hunger after
righteousness."
But as I said, since He is going to say these things
more clearly, and not only more clearly, but also to add again more
than had been already said (for He no longer merely seeks a merciful
man, but bids us give up even our coat; not simply a meek person, but
to turn also the other cheek to him that would smite us): therefore He
first takes away the apparent contradiction.
On this account, then, as I have already stated, He
said this not once only, but once and again; in that to the words,
"Think not that I am come to destroy," He added, "I am not come to
destroy, but to fulfill."
"For verily I say unto you, Till Heaven
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and earth pass, one jot or one tittle shall in no wise pass from the
law, till all come to pass."(1)
Now what He saith is like this: it cannot be that it
should remain unaccomplished, but the very least thing therein must
needs be fulfilled. Which thing He Himself performed, in that He
completed(2) it with all exactness.
And here He signifies to us obscurely that the
fashion of the whole world is also being changed. Nor did He set it
down without purpose, but in order to arouse the hearer, and indicate,
that He was with just cause introducing another discipline; if at least
the very works of the creation are all to be transformed, and mankind
is to be called to another country, and to a higher way of practising
how to live.(3)
5. "Whosoever therefore shall break one of these
least commandments, and shall teach men so, he shall be called least in
the kingdom of Heaven."(4)
Thus, having rid Himself of the evil suspicion, and
having stopped the mouths of them who would fain gainsay, then at
length He proceeds to alarm, and sets down a heavy, denunciation in
support of the enactments He was entering on.
For as to His having said this in behalf not of the
ancient laws, but of those which He was proceeding to enact, listen to
what follows, "For I say unto you," saith he, "Except your
righteousness shall exceed the righteousness of the Scribes and
Pharisees, ye shall in no case enter into the kingdom of Heaven."(5)
For if He were threatening with regard to the
ancient laws, how said He, "except it shall exceed?" since they who did
just the same as those ancients, could not exceed them on the score of
righteousness.
But of what kind was the required excess? Not to be
angry, not even to look upon a woman unchastely.
For what cause then doth He call these commandments
"least," though they were so great and high? Because He Himself was
about to introduce the enactment of them; for as He humbled Himself,
and speaks of Himself frequently with measure, so likewise of His own
enactments, hereby again teaching us to be modest in everything. And
besides, since there seemed to be some suspicion of novelty, He ordered
His discourse for a while with reserve.(6)
But when thou hearest, "least in the kingdom of
Heaven," surmise thou nothing but hell and torments. For He was used to
mean by "the kingdom," not merely the enjoyment thereof, but also the
time of the resurrection, and that awful coming. And how could it be
reasonable, that while he who called his brother fool, and trangressed
but one commandment, falls into hell; the breaker of them all, and
instigator of others to the same, should be within the kingdom. This
therefore is not what He means, but that such a one will be at that
time least, that is, cast out, last. And he that is last will surely
then fall into hell. For, being God, He foreknew the laxity of the
many, He foreknew that some would think these sayings were merely
hyperbolical, and would argue about the laws, and say, What, if any one
call another a fool, is he punished? If one merely look on a woman,
doth he become an adulterer? For this very cause He, destroying such
insolence beforehand, hath set down the strongest denunciation against
either sort, as well them who transgress, as them who lead on others so
to do.
Knowing then His threat as we do, let us neither
ourselves transgress, nor discourage such as are disposed to keep these
things.
"But whosoever shall do and teach," saith He, "shall
be called great."
For not to ourselves alone, should we be profitable,
but to others also; since neither is the reward as great for him who
guides himself aright, as for one who with himself adds also another.
For as teaching without doing condemns the teacher (for "thou which
teachest another," it is said, "teachest thou not thyself"(7)?) so
doing but not guiding others, lessens our reward. One ought therefore
to be chief in either work, and having first set one's self right, thus
to proceed also to the care of the rest. For on this account He Himself
hath set the doing before the teaching; to intimate that so most of all
may one be able to teach, but in no other way. For one will be told,
"Physician, heal thyself."(8) Since he who cannot teach himself, yet
attempts to set others right, will have many to ridicule him. Or rather
such a one will have no power to teach at all, his actions uttering
their voice against him. But if he be complete in both respects, "he
shall be called great in the kingdom of Heaven."
6. "For I say unto you, Except your righteousness
shall exceed the righteousness
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of the Scribes and Pharisees, ye shall in no case enter into the
kingdom of Heaven."(1)
Here by righteousness He means the whole of virtue;
even as also discoursing of Job, He said, "He was a blameless man,
righteous."(2) According to the same signification of the word, Paul
also called that man "righteous" for whom, as he said, no law is even
set. "For," saith he, "a law is not made for a righteous man."(3) And
in many other places too one might find this name standing for virtue
in general.
But observe, I pray thee, the increase of grace; in
that He will have His newly-come disciples better than the teachers in
the old covenant. For by "Scribes and Pharisees" here, He meant not
merely the lawless, but the well-doers. For, were they not doing well,
He would not have said they have a righteousness; neither would He have
compared the unreal to the real.
And observe also here, how He commends the old law,
by making a comparison between it and the other; which kind of thing
implies it to be of the same tribe and kindred. For more and less, is
in the same kind. He cloth not, you see, find fault with the old law,
but will have it made stricter. Whereas, had it been evil,(4) He would
not have required more of it; He would not have made it more perfect,
but would have cast it out.
And how one may say, if it be such, doth it not
bring us into the Kingdom? It doth not now bring in them who live after
the coming of Christ, favored as they are with more strength, and bound
to strive for greater things: since as to its own foster-children, them
it doth bring in one and all. Yea, for "many shall come," saith He,
"from east and west, and shall lie down in the bosoms of Abraham,
Isaac, and Jacob."(5) And Lazarus also receiving the great prize, is
shown dwelling in Abraham's bosom. And all, as many as have shone forth
with excellency in the old dispensation. shone by it, every one of
them. And Christ Himself, had it been in anything evil or alien from
Him, would not have fulfilled it all when He came. For if only to
attract the Jews He was doing this, and not in order to Drove it akin
to the new law, and concurrent therewith; wherefore did He not also
fulfill the laws and customs of the Gentiles, that He might attract the
Gentiles also?
So that from all considerations it is clear,
that not from any badness in itself doth it fail to bring us in, but
because it is now the season of higher precepts.
And if it be more imperfect than the new, neither
cloth this imply it to be evil: since upon this principle the new law
itself will be in the very same case. Because in truth our knowledge of
this, when compared with that which is to come, is a sort of partial
and imperfect thing, and is done away on the coming of that other. "For
when," saith He, "that which is perfect is come, then that which is in
part shall be done away:"(6) even as it befell the old law through the
new. Yet we are not to blame the new law for this, though that also
gives place on our attaining unto the Kingdom: for "then," saith He,
"that which is in part shall be done away:" but for all this we call it
great.
Since then both the rewards thereof are greater, and
the power given by the Spirit more abundant, in reason it requires our
graces to be greater also. For it is no longer "a land that floweth
with milk and honey," nor a comfortable(7) old age, nor many children,
nor corn and wine, and flocks and herds: but Heaven, and the good
things in the Heavens, and adoption and brotherhood with the
Only-Begotten, and to partake of the inheritance and to be glorified
and to reign with Him, and those unnumbered rewards. And as to our
having received more abundant help, hear thou Paul, when he saith,"
There is therefore no condemnation now to them which are in Christ
Jesus, who walk not after the flesh, but after the Spirit:(8) for the
law of the Spirit of life hath made me free from the law of sin and
death."(9)
7. And now after threatening the transgressors, and
setting great rewards for them that do right, and signifying that He
justly requires of us something beyond the former measures; He from
this point begins to legislate, not simply. but by way of comparison
with the ancient ordinances, desiring to intimate these two things:
first, that not as contending with the former, but rather in great
harmony with them, He is making these enactments; next, that it was
meet and very seasonable for Him to add thereto these second precepts.
And that this may be made yet clearer, let
us hearken to the words of the Legislator. What then doth He Himself
say?
"Ye have heard that it was said to them of old time,
Thou shall not kill."(10)
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And yet it was Himself who gave those laws also, but
so far He states them impersonally. For if on the one hand He had said,
"Ye have heard that I said to them of old," the saying would have been
hard to receive, and would have stood in the way of all the hearers. If
again, on the other hand, after having said, "Ye have heard that it was
said to them of old by my Father," He had added, "But I say," He would
have seemed to be taking yet more on Himself.
Wherefore He hath simply stated it, making out
thereby one point only; the proof that in fitting season He had come
saying these things. For by the words, "It was said to them of old," He
pointed out the length of the time, since they received this
commandment. And this He did to shame the hearer, shrinking from the
advance to the higher class of His commandments; as though a teacher
should say to a child that was indolent, "Knowest thou not how long a
time thou hast consumed in learning syllables?" This then He also
covertly intimates by the expression, "them of old time," and thus for
the future summons them on to the higher order of His instructions: as
if He had said, "Ye are learning these lessons long enough, and you
must henceforth press on to such as are higher than these."
And it is well that He doth not disturb the order of
the commandments, but begins first with that which comes earlier, with
which the law also began. Yea, for this too suits with one showing the
harmony between them.
"But I say unto you, that whosoever is angry with
his brother without a cause, shall be in danger of the judgment."(1)
Seest thou authority in perfection? Seest thou a
bearing suited to a legislator? Why, which among prophets ever spake on
this wise? which among righteous men? which among patriarchs? None;
but, "Thus saith the Lord." But the Son not so. Because they were
publishing their Master's commands, He His Father's. And when I say,
"His Father's," I mean His own. "For mine," saith He, "are thine, and
thine are mine."(2) And they had their fellow-servants to legislate
for, He His own servants.
Let us now ask those who reject the law, "is, 'Be
not angry' contrary to 'Do no murder'? or is not the one commandment
the completion and the development of the other?" Clearly the one is
the fulfilling of the other, and that is greater on this very account.
Since he who is not stirred up to anger, will much more refrain from
murder; and he who bridles wrath will much more keep his hands to
himself. For wrath is the root of murder. And you see that He who cuts
up the root will much more remove the branches; or rather, will not
permit them so much as to shoot out at all. Not therefore to abolish
the law did He make these enactments, but for the more complete
observation of it. For with what design did the law enjoin these
things? Was it not, that no one might slay his neighbor? It follows,
that he who was opposing the law would have to enjoin murder. For to
murder, were the contrary to doing no murder. But if He doth not suffer
one even to be angry, the mind of the law is established by Him more
completely. For he that studies to avoid murder will not refrain from
it equally with him that hath put away even anger; this latter being
further removed from the crime.
8. But that we may convict them in another way also,
let us bring forward all their allegations. What then do they affirm?
They assert that the God who made the world, who "makes His sun to rise
on the evil and on the good, who sends the rain on the just and on the
unjust," is in some sense an evil being.(3) But the more moderate
(forsooth) among them, though declining this, yet while they affirm Him
to be just, they deprive Him of being good. And some other one, who is
not, nor made any of the things that are, they assign for a Father to
Christ. And they say that he, who is not good, abides in his own, and
preserves what are his own; but that He, that is good, seeks what are
another's, and desires of a sudden to become a Saviour to them whose
Creator He was not.(4) Seest thou the children of the devil, how they
speak out of the fountain of their father, alienating the work of
creation from God: while John cries out, "He came
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unto His own," and, "The world was made by Him?"(1)
In the next place, they criticise the law in the old
covenant, which bids put out "an eye for an eye," and "a tooth for a
tooth;"(2) and straightway they insult and say, "Why, how can He be
good who speaks so?"
What then do we say in answer to this? That it is
the highest kind of philanthropy. For He made this law, not that we
might strike out one another's eyes, but that fear of suffering by
others might restrain us from doing any such thing to them. As
therefore He threatened the Ninevites with overthrow, not that He might
destroy them. (for had that been His will, He ought to have been
silent), but that He might by fear make them better, and so quiet His
wrath: so also hath He appointed a punishment for those who wantonly
assail the eyes of others, that if good principle dispose them not to
refrain from such cruelty, fear may restrain them from injuring their
neighbors' sight.
And if this be cruelty, it is cruelty also for the
murderer to be restrained, and the adulterer checked. But these are the
sayings of senseless men, and of those that are mad to the extreme of
madness. For I, so far from saying that this comes of cruelty, should
say, that the contrary to this would be unlawful, according to men's
reckoning. And whereas, thou sayest, "Because He commanded to pluck out
"an eye for an eye," therefore He is cruel;" I say, that if He had not
given this commandment, then He would have seemed, in the judgment of
most men, to be that which thou sayest He is.
For let us suppose that this law had been altogether
done away, and that no one feared the punishment ensuing thereupon, but
that license had been given to all the wicked to follow their own
disposition in all security, to adulterers, and to murderers,(3) to
perjured persons, and to parricides; would not all things have been
turned upside down? would not cities, market-places, and houses, sea
and land, and the whole world, have been filled with unnumbered
pollutions and murders? Every one sees it. For if, when there are laws,
and fear, and threatening, our evil dispositions are hardly checked;
were even this security taken away, what is there to prevent men's
choosing vice? and what degree of mischief would not then come
revelling upon the whole of human life?
The rather, since cruelty lies not only in allowing
the bad to do what they will, but in another thing too quite as much;
to overlook, and leave uncared for, him who hath done no wrong, but who
is without cause or reason suffering ill. For tell me; were any one to
gather together wicked men from all quarters, and arm them with swords,
and bid them go about the whole city, and massacre all that came in
their way, could there be anything more like a wild beast than he? And
what if some other should bind, and confine with the utmost strictness
those whom that man had armed, and should snatch from those lawless
hands them, who were on the point of being butchered; could anything be
greater humanity than this?
Now then, I bid thee transfer these examples to the
law likewise; for He that commands to pluck out "an eye for an eye,"
hath laid the fear as a kind of strong chain upon the souls of the bad,
and so resembles him, who detains those assassins in prison; whereas he
who appoints no punishment for them, doth all but arm them by such
security, and acts the part of that other, who was putting the swords
in their hands, and letting them loose over the whole city.
Seest thou not, how the commandments, so far from
coming of cruelty, come rather of abounding mercy? And if on account of
these thou callest the Lawgiver grievous, and hard to bear with; tell
me which sort of command is the more toilsome and grievous, "Do no
murder," or, "Be not even angry"? Which is more in extreme, he who
exacts a penalty for murder, or for mere anger? He who subjects the
adulterer to vengeance after the fact, or he who enjoins a penalty even
for the very desire, and that penalty everlasting? See ye not how their
reasoning comes round to the very contrary? how the God of the old
covenant, whom they call cruel, will be found mild and meek: and He of
the new, whom they acknowledged to be good, will be hard and grievous,
according to their madness? Whereas we say, that there is but one and
the same Legislator of either covenant, who dispensed all meetly, and
adapted to the difference of the times the difference between the two
systems of law. Therefore neither are the first commandments cruel, nor
the second hard and grievous, but all of one and the same providential
care.
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For that He Himself gave the old covenant also, hear
the affirmation of the prophet, or rather (so we must speak), of Him
who is both the one and the other: "I will make a covenant with you,
not according to the covenant which I made with your fathers."(1)
But if he receive not this, who is diseased with the
Manichaean doctrines,(2) let him hear Paul saying the very same in
another place, "For Abraham had two sons, one by the bondmaid, and
another by the freewoman; and these are two covenants."(3) As therefore
in that case the wives are different, the husband the same; so here too
the covenants are two, the Lawgiver one.
And to prove to thee that it was of one and the same
mildness; in the one He saith, "An eye for an eye," but in this other,
"If one smite thee on thy right cheek, turn to him
the other also."(4)
For as in that case He checks him that cloth the
wrong with the fear of this suffering, even so also in this. "How so,"
it may be said, "when He bids turn to him the other cheek also?" Nay,
what of that? Since not to take away his fear did He enjoin this, but
as charging yourself to allow him to take his fill entirely. Neither
did He say, that the other continues unpunished, but, "do not thou
punish;" at once both enhancing the fear of him that smiteth, if he
persist, and comforting him who is smitten.
9. But these things we have said, as one might say
them incidentally, concerning all the commandments. Now we must go on
to that which is before us, and keep to the thread of what had been
affirmed. "He that is angry with his brother without a cause shall be
in danger of the judgment:" so He speaks. Thus He hath not altogether
taken the thing away: first, because it is not possible, being a man,
to be freed from passions: we may indeed get the dominion over them,
but to be altogether without them is out of the question.
Next, because this passion is even useful, if we
know how to use it at the suitable time.(5) See, for instance, what
great good was wrought by that anger of Paul, which he felt against the
Corinthians, on that well-known occasion; and how, as it delivered them
from a grievous pest, so by the same means again he recovered the
people of the Galatians likewise, which had fallen aside; and others
too beside these. What then is the proper time for anger? When we are
not avenging ourselves, but checking others in their lawless freaks, or
forcing them to attend in their negligence.
And what is the unsuitable time? When we do so as
avenging ourselves: which Paul also forbidding, said "Avenge not
yourselves, dearly beloved, but rather give place unto wrath."(6) When
we are contending for riches: yea, for this hath he also taken away,
where he saith, "Why do ye not rather take wrong? why do ye not rather
suffer yourselves to be defrauded?"(7) For as this last sort is
superfluous, so is the first necessary and profitable. But most men do
the contrary; becoming like wild beasts when they are injured
themselves, but remiss and cowardly when they see despite done to
another: both which are just opposite to the laws of the Gospel.
Being angry then is not a transgression, but being
so unseasonably. For this cause the prophet also said, "Be ye angry,
and sin not."(8)
10. And whosoever shall say to his brother, Raca,
shall be in danger of the council."
By the council in this place He means the tribunal
of the Hebrews: and He hath mentioned this now, on purpose that He
might not seem everywhere to play the stranger and innovator.
But this word, "Raca," is not an expression of a
great insolence, but rather of some contempt and slight on the part of
the speaker. For as we, giving orders either to our servants, or to any
very inferior person, say, "Away with thee; you here, tell such an
one:"(9) so they who make use of the Syrians' language say, "Raca,"
putting that word m stead of "thou." But God, the lover of man, roots
up even the least faults, commanding us to behave to one another in
seemly manner, and with due respect; and this with a view of destroying
hereby also the greater.
"But whosoever shall say, Thou fool, shall be in
danger of hell fire."(10)
To many this commandment hath appeared grievous and
galling, if for a mere word we are really to pay so great a penalty.
And some even say that it was spoken rather hyperboli