HOMILIES OF ST. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE,ON THE
GOSPEL ACCORDING TO ST. JOHN
And
THE HOMILIES OF ST. JOHN CHRYSOSTOM, ARCHBISHOP OF
CONSTANTINOPLE, ON THE EPISTLE TO THE HEBREWS
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Homilies of St. John Chrysostom, Archbishop of Constantinople, On the
Gospel According to St. John
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HOMILY I
PREFACE.
[1.] THEY that are spectators of the heathen games,
when they have learned that a distinguished athlete and winner of
crowns is come from any quarter, run all together to view his
wrestling, and all his skill and strength; and you may see the whole
theater of many ten thousands, all there straining their eyes both of
body and mind, that nothing of what is done may escape them. So again
these same persons, if any admirable musician come amongst them, leave
all that they had in hand, which often is necessary and pressing
business, and mount the steps, and sit listening very attentively to
the words and the accompaniments, and criticising the agreement of the
two. This is what the many do. Again; those who
are skilled in rhetoric do just the same with respect to the sophists,
for they too have their theaters, and their audience, and clappings of
hands, and noise, and closest criticism of what is said.
And if in the case of rhetoricians, musicians, and
athletes, people sit in the one case to look on, in the other to see at
once and to listen with such earnest attention; what zeal, what
earnestness ought ye in reason to display, when it is no musician or
debater who now comes forward to a trial of skill, but when a man is
speaking from heaven, and utters a voice plainer than thunder? for he
has pervaded the whole earth with the sound; and occupied and filled
it, not by the loudness of the cry, but by moving his tongue with the
grace of God.
And what is wonderful, this sound, great as it is,
is neither a harsh nor an unpleasant one, but sweeter and more
delightful than all harmony of music, and with more skill to soothe;
and besides all this, most holy, and most awful, and full of mysteries
so great, and bringing with it goods so great, that if men were exactly
and with ready mind to receive and keep them, they could no longer be
mere men nor remain upon the earth, but would take their stand above
all the things of this life, and having adapted themselves to the
condition of angels, would dwell on earth just as if it were heaven.
[2.] For the son of thunder, the beloved of Christ,
the pillar of the Churches throughout the world, who holds the keys of
heaven, who drank the cup of Christ, and was baptized with His baptism,
who lay upon his Master's bosom with much confidence,(1) this man comes
forward to us now; not as an actor of a play, not hiding his head with
a mask, (for he hath another sort of words to speak,) nor mounting a
platform,(2) nor striking the stage with his foot, nor dressed out with
apparel of gold, but he enters wearing a robe of inconceivable beauty.
For he will appear before us having "put on Christ" (Rom. xiii. 14;
Gal. iii. 27), having his beautiful "feet shod with the preparation of
the Gospel of peace" (Eph. vi. 15); wearing a girdle not about his
waist, but about his loins, not made of scarlet leather nor daubed
outside(3) with gold, but woven and composed of truth itself. Now will
he appear before us, not acting a part, (for with him there is nothing
counterfeit, nor fiction, nor fable,) but with unmasked head he
2
proclaims to us the truth unmasked; not making the audience believe him
other than he is by carriage, by look, by voice, needing for the
delivery of his message no instruments of music, as harp, lyre, or any
other the like, for he effects all with his tongue, uttering a voice
which is sweeter and more profitable than that of any harper or any
music. All heaven is his stage his theater, the habitable world; his
audience, all angels; and of men as many as are angels already, or
desire to become so, for none but these can hear that harmony aright,
and show it forth by their works; all the rest, like little children
who hear, but what they hear understand not, from their anxiety about
sweetmeats and childish playthings; so they too, being in mirth and
luxury, and living only for wealth and power and sensuality, hear
sometimes what is said, it is true, but show forth nothing great or
noble in their actions through fastening(1) themselves for good to the
clay of the brickmaking. By this Apostle stand the powers from above,
marveling at the beauty of his soul, and his understanding, and the
bloom of that virtue by which he drew unto him Christ Himself, and
obtained the grace of the Spirit. For he hath made ready his soul, as
some well-fashioned and jeweled lyre with strings of gold, and yielded
it for the utterance of something great and sublime to the Spirit.
[3.] Seeing then it is no longer the fisherman the
son of Zebedee, but He who knoweth "the deep things of God" (1 Cor. ii.
10), the Holy Spirit I mean, that striketh this lyre, let us hearken
accordingly. For he will say nothing to us as a man, but what he saith,
he will say from the depths of the Spirit, from those secret things
which before they came to pass the very Angels knew not; since they too
have learned by the voice of John with us, and by us, the things which
we know. And this hath another Apostle declared, saying, "To the intent
that unto the principalities and powers might be known by the Church
the manifold wisdom of God." (Eph. iii. 10.) If then principalities,
and powers, and Cherubim, and Seraphim, learned these things by the
Church, it is very clear that they were exceedingly earnest in
listening to this teaching; and even in this we have been not a little
honored, that the Angels learned things which before they knew not with
us; I do not at present speak of their learning by us also. Let us then
show much silence and orderly behavior; not to-day only, nor during the
day on which we are hearers, but during all our life, since it is at
all times good to hear Him. For if we long to know what is going on in
the palace, what, for instance, the king has said, what he has done,
what counsel he is taking concerning his subjects, though in truth
these things are for the most part nothing to us; much more is it
desirable to hear what God hath said, especially when all concerns us.
And all this will this man tell us exactly, as being a friend of the
King Himself, or rather, as having Him speaking within himself, and
from Him hearing all things which He heareth from the Father. "I have
called you friends," He saith, "for all things that I have heard of My
Father, I have made known unto you." (John xv. 15.)
[4.] As then we should all run together if we saw
one from above bend down "on a sudden "(2) from the height of heaven,
promising to describe exactly all things there, even so let us be
disposed now. It is from thence that this Man speaketh to us; He is not
of this world, as Christ Himself declareth, "Ye are not of the world"
(John xv. 19), and He hath speaking within him the Comforter, the
Omnipresent, who knoweth the things of God as exactly as the soul of
man knoweth what belongs to herself, the Spirit of holiness, the
righteous Spirit, the guiding Spirit, which leads men by the hand to
heaven, which gives them other eyes, fitting them to see things to come
as though present, and giving them even in the flesh to look into
things heavenly. To Him then let us yield ourselves during all our
life(3) in much tranquillity. Let none dull, none sleepy, none sordid,
enter here and tarry; but let us remove ourselves to heaven, for there
He speaketh these things to those who are citizens there. And if we
tarry on earth, we shall gain nothing great from thence. For the words
of John are nothing to those who do not desire to be freed from this
swinish life, just as the things of this world to him are nothing. The
thunder amazes our souls, having sound without significance;(4) but
this man's voice troubles none of the faithful, yea, rather releases
them from trouble and confusion; it amazes the devils only, and those
who are their slaves. Therefore that we may know how it amazes them,
let us preserve deep silence, both external and mental, but especially
the latter; for what advantage is it that the mouth be hushed, if the
soul is disturbed and full of tossing? I look for that calm which is of
the mind, of the soul, since it is the hearing of the soul which I
require. Let then no desire of riches trouble us, no lust of glory, no
tyranny of anger, nor the crowd of other passions besides these; for it
is not possible for the ear, except it be cleansed, to perceive as it
ought the sublimity of the things spoken; nor rightly to understand the
awful and unutterable nature of these mysteries, and all other virtue
which is in
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these divine oracles. If a man cannot learn well a melody on pipe or
harp, unless he in every way strain his attention; how shall one, who
sits as a listener to sounds mystical, be able to hear with a careless
soul?
[5.] Wherefore Christ Himself exhorted, saying,
"Give not that which is holy unto the dogs, neither cast ye your pearls
before swine." (Matt. vii. 6.) He called these words "pearls," though
in truth they be much more precious than they, because we have no
substance more precious than that. For this reason too He is wont often
to compare their sweetness to honey, not that so much only is the
measure of their sweetness, but because amongst us there is nothing
sweeter. Now, to show that they very exceedingly surpass the nature of
precious stones, and the sweetness of any honey, hear the prophet
speaking concerning them, and declaring this superiority; "More to be
desired are they," he saith "than gold and much precious stone; sweeter
are they also than honey and the honeycomb." (Ps. xix. 10.) But to
those (only) who are in health; wherefore he has added, "For thy
servant keepeth them." And again in another place calling them sweet he
has added, "to my throat." For he saith, "How sweet are thy words unto
my throat." (Ps. cxix. 103.) And again he insisteth on the superiority,
saying, "Above honey and the honeycomb to my mouth." For he was in very
sound health. And let not us either come nigh to these while we are
sick, but when we have healed our soul, so receive the food that is
offered us.
It is for this reason that, after so long a preface,
I have not yet attempted to fathom(1) these expressions (of St. John),
in order that every one having laid aside all manner of infirmity, as
· though he were entering into heaven itself, so may enter here
pure, and freed from wrath and · carefulness and anxiety of this
life, of all other passions. For it is not otherwise possible for a man
to gain from hence anything great, except he have first so cleansed
anew his soul. And let no one say that the time to the coming
communion(2) is short, for it is possible, not only in five days, but
in one moment, to change the whole course of life. Tell me what is
worse than a robber and a murderer, is not this the extremest kind of
wickedness? Yet such an one arrived straight at the summit of
excellence, and passed into Paradise itself, not needing days, nor half
a day, but one little moment. So that a man may change suddenly, and
become gold instead of clay. For since what belongs to virtue and to
vice is not by nature, the change is easy, as being independent of any
necessity. "If ye be willing and obedient," He saith, "ye shall eat the
good of the land." (Isa. i. 19.) Seest thou that there needs the will
only? will--not the common wishing of the multitude--but earnest will.
For I know that all are wishing to fly up to heaven even now; but it is
necessary to show forth the wish by works. The merchant too wishes to
get rich; but he doth not allow his wish to stop with the thought of
it; no, he fits out a ship, and gets together sailors, and engages a
pilot, and furnishes the vessel with all other stores, and borrows
money, and crosses the sea, and goes away into a strange land, and
endures many dangers, and all the rest which they know who sail the
sea. So too must we show our will; for we also sail a voyage, not from
land to land, but from earth to heaven. Let us then so order our
reason, that it be serviceable to steer our upward course, and our
sailors that they be obedient to it, and let our vessel be stout, that
it be not swamped amidst the reverses and despondencies of this life,
nor be lifted up by the blasts of vainglory, but be a fast and easy
vessel. If So we order our ship, and so our pilot and our crew, we
shall sail with a fair wind, and we shall draw down to ourselves the
Son of God, the true Pilot, who will not leave our bark to be engulfed,
but, though ten thousand winds may blow, will rebuke the winds and the
sea, and instead of raging waves, make a great calm.
[6.] Having therefore ordered yourselves, so come to
our next assembly, if at least it be at all an object of desire to you
to hear somewhat to your advantage, and lay up what is said in your
souls. But let not one of you be the "wayside," none the "stony
ground," none the "full of thorns." (Matt. xiii. 4, 5, 7.) Let us make
ourselves fallow lands. For so shall we (the preachers) put in the seed
with gladness, when we see the land clean, but if stony or rough,
pardon us if we like not to labor in vain. For if we shall leave off
sowing and begin to cut up thorns, surely to cast seed into ground
unwrought were extreme folly.
It is not meet that he who has the advantage of such
hearing be partaker of the table of devils. "For what fellowship hath
righteousness with unrighteousness?" (2 Cor, vi. 14.) Thou standest
listening to John, and learning the things of the Spirit by him; and
dost thou after this depart to listen to harlots speaking vile things,
and acting viler, and to effeminates cuffing one another? How wilt thou
be able to be fairly cleansed, if thou wallowest in such mire? Why need
I reckon in detail all the indecency that is there? All there is
laughter, all is shame, all disgrace, revilings and mockings, all
abandonment, all destruction, See, I forewarn and charge you all. Let
none of those who enjoy the blessings of this table destroy his own
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soul by those pernicious spectacles. All that is said and done there is
a pageant of Satan. But ye who have been initiated know what manner of
covenants ye made with us, or rather ye made with Christ when He guided
you into His mysteries, what ye spoke to Him, what speech ye had with
Him concerning Satan's pageant;(1) how with Satan and his angels ye
renounced this also, and promised that you would not so much as cast a
glance(2) that way. There is then no slight ground for fear, lest, by
becoming careless of such promises, one should render himself
unworthy of these mysteries.
[7.] Seest thou not how in king's palaces it is not
those who have offended, but those who have been honorably
distinguished,(3) that are called to share especial favor,(4) and are
numbered among the king's friends. A messenger has come to us from
heaven, sent by God Himself, to speak with us on certain necessary
matters, and you leave hearing His will, and the message He sends to
you, and sit listening to stage-players. What thunderings, what bolts
from heaven, does not this conduct deserve! For as it is not meet to
partake of the table of devils, so neither is it of the listening to
devils; nor to be present with filthy raiment at that glorious Table,
loaded with so many good things, which God Himself hath provided. Such
is its power, that it can raise us at once to heaven, if only we
approach it with a sober mind. For it is not possible that he who is
continually under the influence of(7) the words of God, can remain in
this present low condition, but he needs must presently take wing, and
fly away to the land which is above, and light on the infinite
treasures of good things; which may it be that we all attain to,
through the grace and lovingkindness of our Lord Jesus Christ, through
whom and with whom be glory to the Father and the All-holy Spirit, now
and ever, and world without end. Amen.
HOMILY II.
JOHN i. 1.
"In the beginning was the Word."
WERE John about to converse with us, and to say to
us words of his own, we needs must describe his family, his
country, and his education. But since it is not he, but God by him,
that speaks to mankind, it seems to me superfluous and distracting to
enquire into these matters. And yet even thus it is not superfluous,
but even very necessary. For when you have learned who he was, and from
whence, who his parents, and what his character, and then hear his
voice and all his heavenly wisdom,(5) then you shall know right well
that these (doctrines) belong not to him, but to the Divine power
stirring his soul.
From what country(6) then was he? From no country;
but from a poor village, and from a land little esteemed, and producing
no good thing. For the Scribes speak evil of Galilee, saying, "Search
and look, for out of Galilee ariseth no prophet." (John vii. 52.) And
"the Israelite indeed" speaks ill of it, saying, "Can any good thing
come out of Nazareth?" And being of this land, he was not even of any
remarkable place in it, but of one not even distinguished by name. Of
this he was,(8) and his father a poor fisherman, so poor that he took
his sons to the same employment. Now you all know that no workman will
choose to bring up his son to succeed him in his trade, unless poverty
press him very hard, especially where the trade is a mean one. But
nothing can be poorer, meaner, no, nor more ignorant, than fishermen.
Yet even among them there are some greater, some less; and even there
our Apostle occupied the lower rank, for he did not take his prey from
the sea, but passed his time on a certain little lake. And as he was
engaged by it with his father and his brother James, and they mending
their broken nets, a thing which of itself marked extreme poverty, so
Christ called him.(9)
As for worldly instruction, we may learn from these
facts that he had none at all of it. Besides, Luke testifies this when
he writes not only that he was ignorant,(10) but that he was absolutely
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unlettered.(1) (Acts iv. 13.) As was likely. For one who was so poor,
never coming into the public assemblies, nor falling in with men of
respectability, but as it were nailed to his fishing, or even if he
ever did meet any one, conversing with fishmongers and cooks, how, I
say, was he likely to be in a state better than that of the irrational
animals? how could he help imitating the very dumbness of his fishes?
[2.] This fisherman then, whose business was about
lakes, and nets, and fish; this native of Bethsaida of Galilee; this
son of a poor fisherman, yes, and poor to the last degree; this man
ignorant, and to the last degree of ignorance too, who never learned
letters either before or after he accompanied Christ; let us see what
he utters, and on what matters he converses with us. Is it of things in
the field? Is it of things in rivers? On the trade in fish? For these
things, perhaps, one expects to hear from a fisherman. But fear ye not;
we shall hear nought of these; but we shall hear of things in heaven,
and what no one ever learned before this man. For, as might be expected
of one who speaks from the very treasures of the Spirit, he is come
bringing to us sublime doctrines, and the best way of life and wisdom,
[as though just arrived from the very heavens; yea, rather such as it
was not likely that all even there should know, as I said before.(2) ]
Do these things belong to a fisherman? Tell me. Do they belong to a
rhetorician at all? To a sophist or philosopher? To every one trained
in the wisdom of the Gentiles? By no means. The human soul is simply
unable thus to philosophize on that pure and blessed nature; on the
powers that come next to it; on immortality and endless life; on the
nature of mortal bodies which shall hereafter be immortal; on
punishment and the judgment to come; on the enquiries that shall be as
to deeds and words, as to thoughts and imaginations. It cannot tell
what is man, what the world; what is man indeed, and what he who seems
to be man, but is not; what is the nature of virtue, what of vice.
[3.] Some of these things indeed the disciples of
Plato and Pythagoras enquired into. Of the other philosophers we need
make no mention at all; they have all on this point been so excessively
ridiculous; and those who have been among them in greater esteem than
the rest, and who have been considered the leading men in this science,
are so more than the others; and they have composed and written
somewhat on the subject of polity and doctrines, and in all have been
more shamefully ridiculous than children. For they have spent their
whole life in making women common to all, in overthrowing the very
order of life,(3) in doing away the honor of marriage, and in making
other the like ridiculous laws. As for doctrines on the soul, there is
nothing excessively shameful that they have left unsaid; asserting that
the souls of men become flies, and gnats, and bushes,(4) and that God
Himself is a soul; with some other the like indecencies.
And not this alone in them is worthy of blame, but
so is also their ever-shifting current of words; for since they
assert everything on uncertain and fallacious arguments, they are like
men carried hither and thither in Euripus, and never remain in the same
place.
Not so this fisherman; for all he saith is
infallible; and standing as it were upon a rock, he never shifts his
ground. For since he has been thought worthy to be in the most secret
places, and has the Lord of all speaking within him, he is subject to
nothing that is human. But they, like persons who are not held worthy
even in a dream(5) to set foot in the king's palace, but who pass their
time in the forum with other men, guessing from their own imagination
at what they cannot see, have erred a great error, and, like blind or
drunken men in their wandering, have dashed against each other; and not
only against each other, but against themselves, by continually
changing their opinion, and that ever on the same matters.
[4.] But this unlettered man, the ignorant, the
native of Bethsaida, the son of Zebedee, (though the Greeks mock ten
thousand times at the rusticity of the names, I shall not the less
speak them with the greater boldness.) For the more barbarous his
nation seems to them, and the more he seems removed from Grecian
discipline, so much the brighter does what we have with us appear. For
when a barbarian and an untaught person utters things which no man on
earth ever knew, and does not only utter, (though if this were the only
thing it were a great marvel,) but besides this, affords another and a
stronger proof that what he says is divinely inspired, namely, the
convincing all his hearers through all time; who will not wonder at the
power that dwells in him? Since this is, as I said, the strongest proof
that he lays down no laws of his own. This barbarian then, with his
writing of the Gospel, has occupied all the habitable world. With his
body he has taken possession of the center of Asia, where of old
philosophized all of the Grecian party, shining forth in the midst of
his foes, dispersing(6) their darkness, and breaking down the
stronghold of
6
devils: but in soul he has retired to that place which is fit for one
who has done such things.
[5.] And as for the writings of the Greeks, they are
all put out and vanished, but this man's shine brighter day by day. For
from the time that he (was) and the other fishermen, since then the
(doctrines) of Pythagoras and of Plato, which seemed before to prevail,
have ceased to be spoken of, and most men do not know them even by
name. Yet Plato was, they say, the invited companion of kings, had many
friends, and sailed to Sicily. And Pythagoras occupied Magna
Graecia,(1) and practiced there ten thousand kinds of sorcery. For to
converse with oxen, (which they say he did,) was nothing else but a
piece of sorcery. As is most clear from this. He that so conversed with
brutes did not in anything benefit the race of men, but even did them
the greatest wrong. Yet surely, the nature of men was better adapted
for the reasoning of philosophy; still he did, as they say, converse
with eagles and oxen, using sorceries. For he did not make their
irrational nature rational, (this was impossible to man,) but by his
magic tricks he deceived the foolish. And neglecting to teach men
anything useful, he taught that they might as well eat the heads of
those who begot them, as beans. And he persuaded those who associated
with him, that the soul of their teacher had actually been at one time
a bush, at another a girl, at another a fish.
Are not these things with good cause extinct, and
vanished utterly? With good cause, and reasonably. But not so the words
of him who was ignorant and unlettered; for Syrians, and Egyptians, and
Indians, and Persians, and Ethiopians, and ten thousand other nations,
translating into their own tongues the doctrines introduced by him,
barbarians though they be, have learned to philosophize. I did not
therefore idly say that all the world has become his theater. For he
did not leave those of his own kind, and waste his labor on the
irrational creatures, (an act of excessive vainglory and extreme
folly,) but being clear of this as well as of other passions, he was
earnest on one point only, that all the world might learn somewhat of
the things which might profit it, and be able to translate it from
earth to heaven.
For this reason too, he did not hide his teaching in
mist and darkness, as they did who threw obscurity of speech, like a
kind of veil, around the mischiefs laid up within. But this man's
doctrines are clearer than the sunbeams, wherefore they have been
unfolded(2) to all men throughout the world. For he did not teach as
Pythagoras did, commanding those who came to him to be silent for five
years, or to sit like senseless stones; neither did he invent fables
defining the universe to consist of numbers; but casting away all this
devilish trash and mischief, he diffused such simplicity through his
words, that all he said was plain, not only to wise men, but also to
women and youths. For he was persuaded that the words were true and
profitable to all that should hearken to them. And all time after him
is his witness; since he has drawn to him all the world, and has freed
our life when we have listened to these words from all monstrous
display of wisdom; wherefore we who hear them would prefer rather to
give up our lives, than the doctrines by him delivered to
[6.] From this then, and from every other
circumstance, it is plain, that nothing of this man's is human, but
divine and heavenly are the lessons which come to us by this divine
soul. For we shall observe not sounding sentences, nor magnificent
diction, nor excessive and useless order and arrangement of words and
sentences, (these things are far from all true wisdom,) but strength
invincible and divine, and irresistible force of right doctrines, and a
rich supply of unnumbered good things. For their overcare about
expression was so excessive, so worthy of mere sophists, or rather not
even of sophists, but of silly striplings, that even their own chief
philosopher introduces his own master as greatly ashamed of this art,
and as saying to the judges, that what they hear from him shall be
spoken plainly and without premeditation, not tricked out rhetorically
nor ornamented with (fine) sentences and words; since, says he, it
cannot surely be becoming, O men, that one at my age should come before
you like a lad inventing speeches.(3) And observe the extreme absurdity
of the thing; what he has described his master avoiding as disgraceful,
unworthy of philosophy and work for lads, this above all he himself has
cultivated. So entirely were they given up to mere love of distinction.
And as, if you uncover those sepulchers which are
whitened without you will find them full of corruption, and stench, and
rotten bones; so too the doctrines of the philosopher, if you strip
them of their flowery diction, you will see to be full of much
abomination, especially when he philosophizes on the soul, which he
both honors and speaks ill of without measure. And this is the snare of
the devil, never to keep due proportion, but by excess on either hand
to lead aside those who are entangled by it into evil speaking. At one
time he says, that the soul is of the substance of God; at another,
after having exalted it thus immoderately and impiously, he exceeds
again in a different way, and treats it
7
with insult, making it pass into swine and asses, and other animals of
yet less esteem than these.
But enough of this; or rather even this is out of
measure. For if it were possible to learn anything profitable from
these things, we must have been longer occupied with them; but if it be
only to observe their indecency and absurdity, more than requisite has
been said by us already. We will therefore leave their fables, and
attach ourselves to our own doctrines, which have been brought to us
from above by the tongue of this fisherman, and which have nothing
human in them.
[7.] Let us then bring forward the words, having
reminded you now, as I exhorted you at the first, earnestly to attend
to what is said. What then does this Evangelist say immediately on his
outset?
"In the beginning was the Word, and the Word was
with God." (Ver. 1.) Seest thou the great boldness and power of the
words, how he speaks nothing doubting nor conjecturing, but declaring
all things plainly? For this is the teacher's part, not to waver in
anything he says, since if he who is to be a guide to the rest require
another person who shall be able to establish him with certainty, he
would be rightly ranked not among teachers, but among disciples.
But if any one say, "What can be the reason that he
has neglected the first cause, and spoken to us at once concerning the
second?" we shall decline to speak of "first" and "second," for the
Divinity is above number, and the succession of times. Wherefore we
decline these expressions; but we confess that the Father is from none,
and that the Son is begotten of the Father. Yes, it may be said, but
why then does he leave the Father, and speak concerning the Son? Why?
because the former was manifest to all, if not as Father, at least as
God; but the Only-Begotten was not known; and therefore with reason did
he immediately from the very beginning hasten to implant the knowledge
of Him in those who knew Him not.
Besides, he has not been silent as to the Father in
his writings on these points. And observe, I beg of you, his spiritual
wisdom. He knows that men most honor the eldest of beings which was
before all, and account this to be God. Wherefore from this point first
he makes his beginning, and as he advances, declares that God is, and
does not like Plato assert, sometimes that He is intellect, sometimes
that He is soul; for these things are far removed from that divine and
unmixed Nature which has nothing common with us, but is separated from
any fellowship with created things, I mean as to substance, though not
as to relation.
And for this reason he calls Him "The Word." For
since he is about to teach that this "Word" is the only-begotten Son of
God, in order that no one may imagine that His generation is passible,
by giving Him the appellation of "The Word," he anticipates and removes
beforehand the evil suspicion, showing that the Son is from the Father,
and that without His suffering (change)
[8.] Seest thou then that as I said, he has not been
silent as to the Father in his words concerning the Son? And if these
instances are not sufficient fully to explain the whole matter, marvel
not, for our argument is God, whom it is impossible to describe, or to
imagine worthily; hence this man nowhere assigns the name of His
essence, (for it is not possible to say what God is, as to essence,)
but everywhere he declares Him to us by His workings. For this "Word"
one may see shortly after called "Light," and the "Light" in turn named
"Life."
Although not for this reason only did he so name
Him; this was the first reason, and the second was because He was about
to declare to us the things of the Father. For "all things," He saith,
"that I have heard from my Father, I have made known unto you." (John
xv. 15.) He calls Him both "Light" and "Life," for He hath freely given
to us the light which proceeds from knowledge, and the life which
follows it. In short, one name is not sufficient, nor two, nor three,
nor more, to teach us what belongs to God. But we must be content to be
able even by means of many to apprehend, though but obscurely, His
attributes.
And he has not called Him simply "Word," but with
the addition of the article, distinguishing Him from the rest in this
way also. Seest thou then that I said not without cause that this
Evangelist speaks to us from heaven? Only see from the very beginning
whither he has drawn up the soul, having given it wings, and has
carried up with him the mind of his hearers. For having set it higher
than all the things of sense, than earth, than sea, than heaven, he
leads it by the hand above the very angels, above cherubim and
seraphim, above thrones and principalities and powers; in a word,
persuades it to journey beyond all created things.
[9.] What then? when he has brought us to such a
height as this, is he in sooth able to stop us there? By no means; but
just as one by transporting into the midst of the sea a person who was
standing on the beach, and looking on cities, and beaches, and havens,
removes him indeed from the former objects, yet does not stay his sight
anywhere, but brings him to a view without bound; so this Evangelist,
having brought us above all creation, and escorted us towards the
eternal periods which lie beyond it, leaves the sight suspended,(1) not
allowing it to
8
arrive at any limit upwards, as indeed there is none.
For the intellect, having ascended to "the
beginning," enquires what "beginning"; and then finding the "was"
always outstripping its imagination, has no point at which to stay its
thought; but looking intently onwards, and being unable to cease at any
point, it becomes wearied out, and turns back to things below. For this
"was in the beginning," is nothing else than expressive of ever being
and being infinitely.
Seest thou true philosophy and divine doctrines? Not
like those of the Greeks, who assign times, and say that some indeed of
the gods are younger, some eider. There is nothing of this with us. For
if God Is, as certainly He Is, then nothing was before Him. If He is
Creator of all things, He must be first; if Master and Lord of all,
then all, both creatures and ages, are after Him.
[10.] I had desired to enter the lists yet on other
difficulties, but perhaps our minds are wearied out; when therefore I
have advised you on those points which are useful(1) to us for the
hearing, both of what has been said, and of what is yet to be said, I
again will hold my peace. What then are these points? I know that many
have become confused(2) by reason of the length of what has been
spoken. Now this takes place when the soul is heavy laden with many
burdens of this life. For as the eye when it is clear and transparent
is keen-sighted also, and will not easily be tired in making out even
the minutest bodies; but when from some bad humor from the head having
poured into it, or some smoke-like fumes having ascended to it from
beneath, a kind of thick cloud is formed before the ball, this does not
allow it clearly to perceive even any larger object; so is naturally
the case with the soul. For when it is purified, and has no passion to
disturb it, it looks steadfastly to the fit objects of its regard; but
when, darkened by many passions, it loses its proper excellence, then
it is not easily able to be sufficient for any high thing, but soon is
wearied, and falls back; and turning aside to sleep and sloth, lets
pass things that concern it with a view to excellence and the life
thence arising, instead of receiving them with much readiness.
And that you may not suffer this, (I shall not cease
continually thus to warn you,) strengthen your minds, that ye may not
hear what the faithful among the Hebrews heard from Paul. For to them
he said that he had "many things to say, and hard to be uttered" (Heb.
v. 11); not as though they were by nature such, but because, says he,
"ye are dull of hearing." For it is the nature of the weak and infirm
man to be confused even by few words as by many, and what is clear and
easy he thinks hard to be comprehended. Let not any here be such an
one, but having chased from him all worldly care, so let him hear these
doctrines.
For when the desire of money possesses the hearer,
the desire of hearing cannot possess him as well; since the soul, being
one, cannot suffice for many desires; but one of the two is injured by
the other, and, from division, becomes weaker as its rival prevails,
and expends all upon itself.
And this is wont to happen in the case of children.
When a man has only one, he loves that one exceedingly. But when he has
become father of many, then also his dispositions of affection being
divided become weaker.
If this happens where there is the absolute rule and
power of nature, and the objects beloved are akin one with another,
what can we say as to that desire and disposition which is according to
deliberate choice; especially where these desires lie directly opposed
to each other; for the love of wealth is a thing opposed to the love of
this kind of hearing. We enter heaven when we enter here; not in place,
I mean, but in disposition; for it is possible for one who is on earth
to stand in heaven, and to have vision of the things that are there,
and to hear the words from thence.
[11.] Let none then introduce the things of earth
into heaven; let no one standing here be careful about what is at his
house. For he ought to bear with him, and to preserve both at home and
in his business, what he gains from this place, not to allow it to be
loaded with the burdens of house and market. Our reason for entering in
to the chair of instruction is, that thence we may cleanse ourselves
from(3) the filth of the outer world; but if we are likely even in this
little space to be injured by things said or done without, it is better
for us not to enter at all. Let no one then in the assembly be thinking
about domestic matters, but let him at home be stirring with what he
heard in the assembly. Let these things be more precious to us than
any. These concern the soul, but those the body; or rather what is said
here concerns both body and soul. Wherefore let these things be our
leading business, and all others but occasional employments; for these
belong both to the future and the present life, but the rest neither to
the one nor the other, unless they be managed according to the law laid
down for these. Since from these it is impossible to learn not only
what we shall hereafter be, and how we
9
shall then live, but how we shall rightly direct this present life also.
For this house is(1) a spiritual surgery, that
whatever wounds we may have received without, here(2) we may heal, not
that we may gather fresh ones to take with us hence. Yet if we do not
give heed to the Spirit speaking to us, we shall not only fill to clear
ourselves of our former hurts, but shall get others in addition.
Let us then with much earnestness attend to the book
as it is being unfolded to us; since if we learn exactly its first
principles and fundamental doctrines,(3) we shall not afterwards
require much close study, but after laboring a little at the beginning,
shall be able, as Paul says, to instruct others also. (Rom. xv. 14.)
For this Apostle is very sublime, abounding in many doctrines, and on
these he dwells more than on other matters.
Let us not then be careless hearers. And this is the
reason why we set them forth to you by little and little, so that all
may be easily intelligible to you, and may not escape your memory. Let
us fear then lest we come under the condemnation of that word which
says, "If I had not come and spoken unto them, they had not had sin."
(John XV. 22.) For what shall we be profited more than those who have
not heard, if even after hearing we go our way home bearing nothing
with us, but only wondering at what has been said.
Allow us then to sow in good ground; allow us, that
you may draw us the more to you. If any man hath thorns, let him cast
the fire of the Spirit amongst them. If any hath a hard and
stubborn heart, let him by employing the same fire make it soft and
yielding. If any by the wayside is trodden down by all kind of
thoughts, let him enter into more sheltered places, and not lie exposed
for those that will to invade for plunder: that so we may see your
cornfields waving with corn. Besides, if we exercise such care as this
over ourselves, and apply ourselves industriously to this spiritual
hearing, if not at once yet by degrees, we shall surely be freed from
all the cares of life.
Let us therefore take heed that it be not said of
us, that our(4) ears are those of a deaf adder. (Ps. lviii. 4.) For
tell me, in what does a hearer of this kind differ from a beast? and
how could he be otherwise than more irrational than any irrational
animal, who does not attend when God is speaking? And if to be
well-pleasing(5) to God is really to be a man, what else but a beast
can he be who will not even hear how he may succeed in this? Consider
then what a misfortune it would be for us to fall down(6) of our own
accord from (the nature of) men to (that of) beasts, when Christ is
willing of men to make us equal to angels. For to serve the belly, to
be possessed by the desire of riches, to be given to anger, to bite, to
kick, become not men, but beasts. Nay, even the beasts have each, as
one may say, one single passion, and that by nature. But man, when he
has cast away the dominion of reason, and torn himself from the
commonwealth of God's devising, gives himself up to all the passions,
is no longer merely a beast, but a kind of many-formed motley monster;
nor has he even the excuse from nature, for all his wickedness proceeds
from deliberate choice and determination.
May we never have cause to suspect this of the
Church of Christ. Indeed, we are concerning you persuaded of better
things, and such as belong to salvation; but the more we are so
persuaded, the more careful we will be not to desist from words of
caution. In order that having mounted to the summit of excellencies, we
may obtain the promised goods. Which may it come to pass that we all
attain to, through the grace and lovingkindness of our Lord Jesus
Christ, by whom and with whom, to the Father and the Holy Ghost, be
glory world without end. Amen.
10
HOMILY III.
JOHN i. 1.
"In the beginning was the Word."
[1.] ON the subject of attention in hearkening it is
superfluous to exhort you any more, so quickly have you shown by your
actions the effects of my advice. For your manner of running together,
your attentive postures, the thrusting one another in your eagerness to
get the inner places, where my voice may more clearly be heard by you,
your unwillingness to retire from the press until this spiritual
assembly be dissolved, the clapping of hands, the murmurs of applause;
in a word, all things of this kind may be considered proofs of the
fervor of your souls, and of your desire to hear. So that on this point
it is superfluous to exhort you. One thing, however, it is necessary
for us to bid and entreat, that you continue to have the same zeal, and
manifest it not here only, but that also when you are at home, you
converse man with wife, and father with son, concerning these matters.
And say somewhat of yourselves, and require somewhat in return from
them; and so all contribute to this excellent banquet.(1)
For let no one tell me that our children ought not
to be occupied with these things; they ought not only to be occupied
with them, but to be zealous about them only. And although on account
of your infirmity I do not assert this, nor take them away from their
worldly learning,(2) just as I do not draw you either from your civil
business; yet of these seven days I claim that you dedicate one to the
common Lord of us all. For is it not a strange thing that we should bid
our domestics slave for us all their time, and ourselves apportion not
even a little of our leisure to God; and this too when all our service
adds nothing to Him, (for the Godhead is incapable of want,) but turns
out to our own advantage? And yet when you take your children into the
theaters, you allege neither their mathematical lessons, nor anything
of the kind; but if it be required to gain or collect anything
spiritual, you call the matter a waste of time. And how shall' you not
anger God, if you find leisure and assign a season for everything
else, and yet think it a troublesome and unseasonable thing for
your children to take in hand what relates to Him?
Do not so, brethren, do not so. It is this very age
that most of all needs the hearing these things; for from its
tenderness it readily stores up what is said; and what children hear is
impressed as a seal on the wax of their minds. Besides, it is then that
their life begins to incline to vice or virtue; and if from the very
gates(3) and portals one lead them away from iniquity, and guide them
by the hand to the best road, he will fix them for the time to come in
a sort of habit and nature, and they will not, even if they be willing,
easily change for the worse, since this force of custom draws them to
the performance of good actions. So that we shall see them become more
worthy of respect than those who have grown old, and they will be more
useful in civil matters, displaying in youth the qualities of the aged.
For, as I before said, it cannot be that they who
enjoy the hearing of such things as these, and who are in the company
of such an Apostle, should depart without receiving some great and
remarkable advantage, be it man, woman, or youth, that partakes of this
table. If we train by words the animals which we have, and so tame
them, how much more shall we effect this with men by this spiritual
teaching, when there is a wide difference between the remedy in each
case, and the subject healed as well. For neither is there so much
fierceness in us as in the brutes, since theirs is from nature, ours
from choice; nor is the power of the words the same, for the power of
the first is that of the human intellect, the power of the second is
that of the might and grace of the Spirit.(4) Let then the man who
despairs of himself consider the tame animals, and he shall no longer
be thus affected; let him come continually to this house of healing,
let him hear at all times the laws of the Spirit, and on retiring home
let him write down in his mind the things which he has heard; so shall
his hopes be good and his confidence great, as he feels his progress by
experience. For when the devil sees the law of God written in the soul,
and the heart become tablets to write it on, he will not approach any
more. Since wherever the king's writing is, not engraved on a pillar of
brass, but stamped by the Holy Ghost on a mind loving God, and bright
with abundant grace, that (evil one) will not be able even to look at
it, but from afar will turn his back upon us. For nothing is so
terrible to him and to the thoughts which are suggested by him as a
mind careful
11
about Divine matters, and a soul which ever hangs over this fountain.
Such an one can nothing present annoy, even though it be displeasing;
nothing puff up or make proud, even though it be favorable; but amidst
all this storm and surge it will even enjoy a great calm.
[2.] For confusion arises within us, not from, the
nature of circumstances, but from the infirmity of our minds; for if we
were thus affected by reason of what befalls us, then, (as we all sail
the same sea, and it is impossible to escape waves and spray,) all men
must needs be troubled; but if there are some who stand beyond the
influence of the storm and the raging sea, then it is clear that it is
not circumstances which make the storm, but the condition of our own
mind. If therefore we so order the mind that it may bear all things
contentedly, we shall have no storm nor even a ripple, but always a
clear calm.
After professing that I should say nothing on these
points, I know not how I have been carried away into such a length of
exhortation. Pardon my prolixity; for I fear, yes, I greatly fear lest
this zeal of ours should ever become weaker. Did I feel confident
respecting it, I would not now have said to you anything on these
matters, since it is sufficient to make all things easy to you. But it
is time in what follows to proceed to the matters proposed for
consideration to-day; that you may not come weary to the contest. For
we have contests against the enemies of the truth, against those who
use every artifice to destroy the honor of the Son of God, or rather
their own. This remains for ever as it now is, nothing lessened by the
blaspheming tongue, but they, by seeking eagerly to pull down Him whom
they say they worship, fill their faces with shame and their souls with
punishment.
What then do they say when we assert what we have
asserted? "That the words, "in the beginning was the Word,' do not
denote eternity absolutely, for that this same expression was used also
concerning heaven and earth." What enormous shamelessness and
irreverence! I speak to thee concerning God, and dost thou bring the
earth into the argument, and men who are of the earth? At this rate,
since Christ is called Son of God, and God, Man who is called Son of
God must be God also. For, "I have said, Ye are Gods, and all of you
are children of the Most High." (Ps. lxxxii. 6.) Wilt thou contend with
the Only-Begotten concerning Sonship, and assert that in that respect
He enjoys nothing more than thou? "By no means," is the reply. And yet
thou doest this even though thou say not so in words. "How?" Because
thou sayest that thou by grace art partaker of the adoption, and He in
like manner. For by saying that He is not Son by nature, thou only
makest him to be so by grace.
However, let us see the proofs which they produce to
us. "In the beginning," it is said, "God made the Heaven and the earth,
and the earth was invisible and unformed." (Gen. i. 2.) And, "There
'was' a man of Ramathaim Zophim." (1 Sam. i. 1.) These are what they
think strong arguments, and they are strong; but it is to prove the
correctness of the doctrines asserted by us, while they are utterly
powerless to establish their blasphemy. For tell me, what has the word
"was" in common with the word "made"? What hath God in common with man?
Why dost thou mix what may not be mixed? Why confound things which are
distinct, why bring low what is above? In that place it is not the
expression "was" only which denotes eternity, but that One "was in the
beginning." And that other, "The Word was"; for as the word "being,"
when used concerning man, only distinguishes present time, but when
concerning God, denotes eternity,(1) so "was," when used respecting our
nature, signifies to us past time, and that too limited, but when
respecting God it declares eternity. It would have been enough then
when one had heard the words "earth" and "man," to imagine nothing more
concerning them than what one may fitly think of a nature that came
into being,(2) for that which came to be, be it what it may, hath come
to be either in time, or the age before time was, but the Son of God is
above not only times, but all ages which were before, for He is the
Creator and Maker of them, as the Apostle says, "by whom also He made
the ages." Now the Maker necessarily is, before the thing made. Yet
since some are so senseless, as even after this to have higher notions
concerning creatures than is their due, by the expression "He made,"
and by that other, "there was a man," he lays hold beforehand of the
mind of his hearer, and cuts up all shamelessness by the roots. For all
that has been made, both heaven and earth, has been made in time, and
has its beginning in time, and none of them is without beginning, as
having been made: so that when you hear that "he made the earth," and
that "there was a man," you are trifling(3) to no purpose, and weaving
a tissue of useless folly.
For I can mention even another thing by way of going
further. What is it? It is, that if it had been said of the earth, "In
the beginning was the earth," and of man, "In the beginning was the
man," we must not even then have
12
imagined any greater things concerning them than what we have now
determined.(1) For the terms "earth" and "man" as they are presupposed,
whatever may be said concerning them, do not allow the mind to imagine
to itself anything greater concerning them than what we know at
present. Just as "the Word," although but little be said of It, does
not allow us to think (respecting It) anything low or poor. Since in
proceeding he says of the earth, "The earth was invisible and
unformed." For having said that "He made" it, and having settled its
proper limit, he afterwards declares fearlessly what follows, as
knowing that there is no one so silly as to suppose that it is without
beginning and uncreated, since the word "earth," and that other "made,"
are enough to convince even a very simple person that it is not eternal
nor increate, but one of those things created in time.
[3.] Besides, the expression "was," applied to the
earth and to man, is not indicative of absolute existence. But in the
case of a man (it denotes) his being of a certain place, in that of the
earth its being in a certain way. For he has not said absolutely "the
earth was," and then held his peace, but has taught how it was even
after its creation, as that it was "invisible and unformed," as yet
covered by the waters and in confusion. So in the case of Elkanah he
does not merely say that "there was a man," but adds also whence he
was, "of Armathaim Zophim." But in the case of "the Word," it is not
so. I am ashamed to try these cases, one against the other, for if we
find fault with those who do so in the case of men, when there is a
great difference in the virtue of those who are so tried, though in
truth their substance be one; where the difference both of nature and
of everything else is so infinite, is it not the extremest madness to
raise such questions? But may He who is blasphemed by them be merciful
to us. For it was not we who invented the necessity of such
discussions, but they who war against their own salvation laid it on us.
What then do I say? That this first "was," applied
to "the Word," is only indicative of His eternal Being, (for" In the
beginning," he saith, "was the Word,") and that the second "was," ("and
the Word was with God,") denotes His relative Being. For since to be
eternal and without beginning is most peculiar to God, this he puts
first; and then, lest any one hearing that He was "in the beginning,"
should assert, that He was "unbegotten" also, he immediately remedies
this by saying, before he declares what He was, that He was "with God."
And he has prevented any one from supposing, that this "Word" is simply
such a one as is either uttered(2) or conceived,(3) by the addition, as
I beforesaid, of the article, as well as by this second expression. For
he does not say, was "in God," but was "with God": declaring to us His
eternity as to person? Then, as he advances, he has more clearly
revealed it, by adding, that this "Word" also "was God."
"But yet created," it may be said. What then
hindered him from saying, that "In the beginning God made the Word"? at
least Moses speaking of the earth says, not that "in the beginning was
the earth," but that "He made it," and then it was. What now hindered
John from saying in like manner, that "In the beginning God made the
Word"? For if Moses feared lest any one should assert that the earth
was uncreated,(5) much more ought John to have feared this respecting
the Son, if He was indeed created. The world being visible, by this
very circumstance proclaims its Maker, ("the heavens," says the
Psalmist, "declare the glory of God"--Ps. xix. 1), but the Son is
invisible, and is greatly, infinitely, higher than all creation. If
now, in the one instance, where we needed neither argument nor teaching
to know that the world is created,(6) yet the prophet sets down this
fact clearly and before all others; much more should John have declared
the same concerning the Son, if He had really been created.(7)
"Yes," it may be said, "but Peter has asserted this
clearly and openly." Where and when? "When speaking to the Jews he
said, that 'God hath made Him both Lord and Christ.'" (Acts ii. 36.)
Why dost thou not add what follows, "That same Jesus whom ye have
crucified"? or dost thou not know that of the words, part relate to His
unmixed Nature, part to His Incarnation?(8) But if this be not the
case, and thou wilt absolutely understand all as referring to the
Godhead, then thou wilt make the Godhead capable of suffering; but if
not capable of suffering, then not created. For if blood had flowed
from that divine and ineffable Nature, and if that Nature, and not the
flesh, had been torn and cut by the nails upon the cross, on this
supposition your quibbling would have had reason; but if not even the
devil himself could utter such a blasphemy, why dost thou feign to be
ignorant with ignorance so unpardonable, and such as not the evil
spirits themselves could pretend? Besides the expressions "Lord" and
"Christ" belong not to His Essence, but to His dignity; for the one
refers to His Power,(9) the other to his having been anointed. What
then wouldest thou say con-
13
cerning the Son of God? for if he were even, as you assert, created,
this argument could not have place. For He was not first created and
afterwards God chose Him, nor does He hold a kingdom which could be
thrown aside, but one which belongs by nature to His Essence; since,
when asked if He were a King, He answers, "To this end was I born." (c.
xviii. 37.) But Peter speaks as concerning one chosen, because his
argument wholly refers to the Dispensation.
[4.] And why dost thou wonder if Peter says this?
for Paul, reasoning with the Athenians, calls Him "Man" only, saying,
"By that Man whom He hath ordained, whereof He hath given assurance to
all men, in that He hath raised Him from the dead." (Acts xvii. 31.) He
speaks nothing concerning "the form of God" (Phil. ii. 6), nor that He
was "equal to Him," nor that He was the "brightness of His glory."
(Heb. i. 3.) And with reason. The time for words like these was not yet
come; but it would have contented him that they should in the meanwhile
admit that He was Man, and that He rose again from the dead. Christ
Himself acted in the same manner, from whom Paul having learned, used
this reserve.(1) For He did not at once reveal to us His Divinity, but
was at first held to be a Prophet and a good man;(2) but afterwards His
real nature was shown by His works and words. On this account Peter too
at first used this method, (for this was the first sermon that he made
to the Jews;) and because they were not yet able clearly to understand
anything respecting His Godhead, he dwelt on the arguments relating to
His Incarnation; that their ears being exercised in these, might open a
way to the rest of his teaching. And if any one will go through all the
sermon from the beginning, he will find what I say very observable, for
he (Peter) calls Him "Man," and dwells on the accounts of His Passion,
His Resurrection, and His generation according to the flesh. Paul too
when he says, "Who was born of the seed of David according to the
flesh" (Rom. i. 3), only teaches us that the word "made"(3) is taken
with a view(4) to His Incarnation, as we allow. But the son of thunder
is now speaking to us concerning His Ineffable and Eternal(5)
Existence, and therefore he leaves the word "made" and puts "was"; yet
if He were created, this point he needs must most especially have
determined. For if Paul feared that some foolish persons might suppose
that He shall be greater than the Father, and have Him who begat Him
made subject to Him, (for this is the reason why the Apostle in sending
to the Corinthians writes, "But when He saith, All things are put under
Him, it is manifest that He is excepted which did put all things under
Him," yet who could possibly imagine that the Father, even in common
with all things, will be subject to the Son?) if, I say, he
nevertheless feared these foolish imaginations, and says, "He is
excepted that did put all things under Him;" much more if the Son of
God were indeed created, ought John to have feared lest any one should
suppose Him uncreated, and to have taught on this point before any
other.
But now, since He was Begotten, with good reason
neither John nor any other, whether apostle or prophet, hath asserted
that He was created. Neither had it been so would the Only-Begotten
Himself have let it pass unmentioned. For He who spoke of Himself so
humbly from condescension(6) would certainly not have been silent on
this matter. And I think it not unreasonable to suppose, that He would
be more likely to have the higher Nature, and say nothing of it, than
not having it to pass by this omission, and fail to make known that He
had it not. For in the first case there was a good excuse for silence,
namely, His desire to teach mankind humility by being silent as to the
greatness of His attributes; but in the second case you can find no
just excuse for silence. For why should He who declined many of His
real attributes have been, if He were created, silent as to His having
been made? He who, in order to teach humility, often uttered
expressions of lowliness, such as did not properly belong to Him, much
more if He had been indeed created, would not have failed to speak of
this. Do you not see Him, in order that none may imagine Him not to
have been begotten,(7) doing and saying everything to show that He was
so, uttering words unworthy both of His dignity and His essence, and
descending to the humble character of a Prophet? For the expression,
"As I hear, I judge" (v. 30); and that other, "He hath told Me what I
should say, and what I should speak" (xii. 49), and the like, belong
merely to a prophet. If now, from His desire to remove this suspicion,
He did not disdain to utter words thus lowly, much more if He were
created would He have said many like words, that none might suppose Him
to be uncreated; as, "Think not that I am begotten of the Father; I am
created, not begotten, nor do I share His essence." But as it is, He
does the very contrary, and utters words which compel men, even against
their will and desire, to admit the opposite opinion. As, "I am in the
Father, and the Father in Me" (xiv. 11); and, "Have I been so long time
with you, and yet hast thou
14
not known Me, Philip? he that hath seen Me, hath seen the Father."
(xiv. 9.) And, "That all men should honor the Son, even as they honor
the Father." (v. 23.) "As the Father raiseth up the dead and quickeneth
them, even so the Son quickeneth whom He will." (v. 21.) "My Father
worketh hitherto, and I work." (v. 17.) "As the Father knoweth Me, even
so know I the Father." (x. 15.) "I and My Father are One." (x. 30.) And
everywhere by putting the "as," and the "so," and the "being with the
Father," He declares His undeviating likeness to Him.(1) His power in
Himself He manifests by these, as well as by many other words; as when
He says, "Peace, be still." (Mark iv. 39.) "I will, be thou clean."
(Matt. viii. 3.) "Thou dumb and deaf spirit, I charge thee, come out of
him." (Mark ix. 25.) And again, "Ye have heard that it was said by them
of old time, Thou shalt not kill; but I say unto you, That whosoever is
angry with his brother without a cause, shall be in danger." (Matt. v.
21, 22.) And all the other laws which He gave, and wonders which He
worked, are sufficient to show His power, or rather, I should say, a
very small part of them is enough to bring over and convince any,
except the utterly insensate.
[5.] But vainglory(2) is a thing powerful to blind
even to very evident truths the minds of those ensnared by it, and to
persuade them to dispute against what is allowed by others; nay, it
instigates a some who know and are persuaded of the truth to pretended
ignorance and opposition. As took place in the case of the Jews, for
they did not through ignorance deny the Son of God, but that they might
obtain honor from the multitude; "they believed," says the Evangelist,
but were afraid, "lest they should be put out of the synagogue." (xii.
40.) And so they gave up(4) their salvation to others.(5) For it cannot
be that he who is so zealous a slave to the glory of this present world
can obtain the glory which is from God. Wherefore He rebuked them,
saying, "How can ye believe, which receive honor of men, and seek not
the honor which cometh from God?" (v. 44.) This passion is a sort of
deep intoxication, and makes him who is subdued by it hard to recover.
And having detached the souls of its captives from heavenly things, it
nails them to earth, and lets them not look up to the true light, but
persuades them ever. to wallow in the mire, giving them masters so
powerful, that they have the rule over them without needing to use
commands. For the man who is sick of this disease, does of his own
accord, and without bidding, all that he thinks will be agreeable to
his masters. On their account he clothes himself in rich apparel, and
beautifies his face, taking these pains not for himself but for others;
and he leads about a train of followers through the market-place, that
others may admire him, and all that he does he goes through, merely out
of obsequiousness to the rest of the world. Can any state of mind be
more wretched than this? That others may admire him, he is ever being
precipitated(6) to ruin.
Would you learn what a tyrannous sway it exercises?
Why surely, the words of Christ are sufficient to show it all. But yet
listen to these further remarks.(7) If you will ask any of those men
who mingle in state affairs and incur great expenses, why they lavish
so much gold, and what their so vast expenditure means; you will hear
from them, that it is for nothing else but to gratify the people. If
again you ask what the people may be; they will say, that it is a thing
full of confusion and turbulent, made up for the most part of folly,
tossed blindly to and fro like the waves of the sea, and often composed
of varying and adverse opinions. Must not the man who has such a master
be more pitiable than any one? And yet strange though it be, it is not
so strange that worldly men should be eager about these things; but
that those who say that they have started away from the world should be
sick of this same disease, or rather of one more grievous still, this
is the strangest thing of all. For with the first the loss extends only
to money, but in the last case the danger reaches to the soul. For when
men alter a fight faith for reputation's sake, and dishonor God that
they may be in high repute themselves, tell me, what excess of
stupidity and madness must there not be in what they do? Other
passions, even if they are very hurtful, at least bring some pleasure
with them, though it be but for a time and fleeting; those who love
money, or wine, or women, have, with their hurt, a pleasure, though a
brief one. But those who are taken captives by this passion, live a
life continually embittered and stripped of enjoyment, for they do not
obtain what they earnestly desire, glory, I mean, from the many. They
think they enjoy it, but do not really, because the thing they aim at
is not glory at all. And therefore their state of mind is not called
glory,(8) but a something void of glory, vaingloriousness,(9) so have
all the ancients named it, and with good reason; inasmuch as it is
quite empty, and contains nothing bright or glorious within it, but as
players' masks seem to be bright and lovely, but are hollow within,
(for which cause, though they be more
15
beautiful than natural faces, yet they never draw. any to love them,)
even so, or rather yet more wretchedly, has the applause of the
multitude tricked out for us this passion, dangerous as an
antagonist, and cruel as a master. Its countenance alone is bright, but
within it is no more like the mask's mere emptiness, but crammed with
dishonor, and full of savage tyranny. Whence then, it may be asked, has
this passion, so unreasonable, so devoid of pleasure, its birth? Whence
else but from a low, mean soul? It cannot be that one who is captivated
by love of applause should imagine readily anything great or noble; he
needs must be base, mean, dishonorable, little. He who does nothing for
virtue's sake, but to please men worthy of no consideration, and who
ever makes account of their mistaken and erring opinions, how can he be
worth anything? Consider; if any one should ask him, What do you think
of the many? he clearly would say, "that they are thoughtless, and not
to be regarded." Then if any one again should ask him, "Would you
choose to be like them?" I do not suppose he could possibly desire to
be like them. Must it not then be excessively ridiculous to seek the
good opinion of those whom you never would choose to resemble?
[6.] Do you say that they are many and a sort of
collective body? this is the very reason why you ought most to despise
them. If when taken singly they are contemptible, still more will this
be the case when they are many; for when they are assembled together,
their individual folly is increased by numbers, and becomes greater. So
that a man might possibly take a single one of them and set him right,
but could not do so with them when together, because then their folly
becomes intense, and they are led like sheep, and follow in every
direction the opinions of one another. Tell me, will you seek to obtain
this vulgar glory? Do not, I beg and entreat you. It turns everything
upside down; it is the mother of avarice, of slander, of false witness,
of treacheries; it arms and exasperates those who have received no
injury against those who have inflicted none. He who has fallen into
this disease neither knows friendship nor remembers old companionship,
and knows not how to respect any one at all; he has cast away from his
soul all goodness, and is at war with every one, unstable, without
natural affection.
Again, the passion of anger, tyrannical though it be
and hard to bear, still is not wont always to disturb, but only when it
has persons that excite it; but that of vainglory is ever active, and
there is no time, as one may say, when it can cease, since reason
neither hinders nor restrains it, but it is always with us not only
persuading us to sin, but snatching from our hands anything which we
may chance to do aright, or sometimes not allowing us to do right at
all. If Paul calls covetousness idolatry, what ought we to name that
which is mother, and root, and source of it, I mean, vainglory? We
cannot possibly find any term such as its wickedness deserves. Beloved,
let us now return to our senses; let us put off this filthy garment,
let us rend and cut it off from us, let us at some time or other become
free with true freedom, and be sensible of the nobility(1) which has
been given to us by God; let us despise vulgar applause. For nothing is
so ridiculous and disgraceful as this passion, nothing so full of shame
and dishonor. One may in many ways see, that to love honor, is
dishonor; and that true honor consists in neglecting honor, in making
no account of it, but in saying and doing everything according to what
seems good to God. In this way we shall be able to receive a reward
from Him who sees exactly all our doings, if we are content to have Him
only for a spectator. What need we other eyes, when He who shall confer
the prize is ever beholding our actions? Is it not a strange thing
that, whatever a servant does, he should do to please his master,
should seek nothing more than his master's observation, desire not to
attract other eyes (though they be great men who are looking on) to his
conduct, but aim at one thing only, that his master may observe him;
while we who have a Lord so great, seek other spectators who can
nothing profit, but rather hurt us by their observation, and make all
our labor vain? Not so, I beseech you. Let us call Him to applaud and
view our actions from whom we shall receive our rewards. Let us have
nothing to do with human eyes. For if we should even desire to attain
this honor, we shall then attain to it, when we seek that which cometh
from God alone. For, He saith, "Them that honor Me, I will honor." (1
Sam. ii. 30.) And even as we are best supplied with riches when we
despise them, and seek only the wealth which cometh from God ("Seek,"
he saith, "the kingdom of God, and all these things shall be added to
you"--Matt. vi. 33); so it is in the case of honor. When the granting
either of riches or honor is no longer attended with danger to us, then
God gives them freely; and it is then unattended with danger, when they
have not the rule or power over us, do not command us as slaves, but
belong to us as masters and free men. For the reason that He wishes us
not to love them is, that we may not be ruled by them; and if we
succeed in this respect, He gives us them with great liberality. Tell
me, what is brighter than Paul, when he says, "We seek not honor of
men, neither of you, nor yet of others." (1 Thess. ii. 6.) What then is
richer than him
16
who hath nothing, and yet possesseth all things? for as I said, when we
are not mastered by them, then we shall master them, then we shall
receive them. If then we desire to obtain honor, let us shun honor, so
shall we be enabled after accomplishing the laws of God to obtain both
the good things which are here, and those which are promised, by the
grace of Christ, with whom, to the Father and the Holy Ghost, be glory
for ever and ever. Amen.
HOMILY IV.
JOHN i. 1.
"In the beginning was the Word, and the Word was
with God."
[1.] WhEN children are just brought to their
learning, their teachers do not give them many tasks in succession, nor
do they set them once for all, but they often repeat to them the same
short ones, so that what is said may be easily implanted in their
minds, and they may not be vexed at the first onset with the quantity,
and with finding it hard to remember, and become less active in picking
up what is given them, a kind of sluggishness arising from the
difficulty. And I, who wish to effect the same with you, and to render
your labor easy, take by little and little the food which lies on this
Divine table, and instill it into your souls. On this account I shall
handle again the same words, not so as to say again the same things,
but to set before you only what yet remains. Come, then, let us again
apply our discourse to the introduction.
"In the beginning was the Word, and the Word was
with God." Why, when all the other Evangelists had begun with the
Dispensation(1) ; (for Matthew says, "The Book of the generation of
Jesus Christ, the Son of David"; and Luke too relates to us in the
beginning of his Gospel the events relating to Mary; and in like manner
Mark dwells on the same narratives, from that point detailing to us the
history of the Baptist;) why, when they began with these matters, did
John briefly and in a later place hint at them, saying, "the Word was
made flesh" (ver. 14.); and, passing by everything else, His
conception, His birth, His bringing up, His growth, at once discourse
to us concerning His Eternal Generation?
I will now tell you what the reason of this is.
Because the other Evangelists had dwelt most on the accounts of His
coming in the flesh, there was fear lest some, being of grovelling
minds, might for this reason rest in these doctrines alone, as indeed
was the case with Paul of Samosata. In order, therefore, to lead away
from this fondness for earth those who were like to fall into it, and
to draw them up towards heaven, with good reason he commences his
narrative from above, and from the eternal subsistence. For while
Matthew enters upon his relation from Herod the king, Luke from
Tiberius Caesar, Mark from the Baptism of John, this Apostle, leaving
alone all these things, ascends beyond all time or age.(2) Thither
darting forward the imagination of his hearers to the "WAS IN THE
BEGINNING," not allowing it to stay at any point, nor setting any
limit, as they did in Herod, and Tiberius, and John.
And what we may mention besides as especially
deserving our admiration is, that John, though he gave himself up to
the higher doctrine,(3) yet did not neglect the Dispensation; nor were
the others, though intent upon the relation of this, silent as to the
subsistence before the ages. With good cause; for One Spirit It was
that moved the souls of all; and therefore they have shown great
unanimity in their narrative. But thou, beloved, when thou hast heard
of "The Word," do not endure those who say, that He is a work; nor
those even who think, that He is simply a word. For many are the words
of God which angels execute, but of those words none is God; they all
are prophecies or commands, (for in Scripture it is usual to call the
laws of God His commands, and prophecies, words; wherefore in speaking
of the angels, he says, "Mighty in strength, fulfilling His word") (Ps.
ciii. 20), but this WORD is a Being with subsistence,(4) proceeding(5)
without affection(6) from the Father Himself. For this, as I
before said, he has shown by the term "Word." As therefore the
expression, "In the beginning was the Word," shows His Eternity, so
"was in the beginning with God," has declared to us His Co-eternity.
For that you may not, when you hear "In the beginning was the Word,"
suppose Him to be Eternal, and yet imagine the life of
17
the Father to differ from His by some interval and longer duration, and
so assign a beginning to the Only-Begotten, he adds, "was in the
beginning with God"; so eternally even as the Father Himself, for the
Father was never without the Word, but He was always God with God, yet
Each in His proper Person.(1)
How then, one says, does John assert, that He was in
the world, if He was with God? Because He was both(2) with God and in
the world also. For neither Father nor Son are limited in any way.
Since, if "there is no end of His greatness" (Ps. cxlv. 3), and if "of
His wisdom there is no number" (Ps. cxlvii. 5), it is clear that there
cannot be any beginning in time(3) to His Essence. Thou hast heard,
that "In the beginning God made the heaven and the earth" (Gen. i. 1);
what dost thou understand from this "beginning"? clearly, that they
were created before all visible things. So, respecting the
Only-Begotten, when you hear that He was "in the beginning," conceive
of him as before all intelligible things,(4) and before the ages.
But if any one say, "How can it be that He is a Son,
and yet not younger than the Father? since that which proceeds from
something else needs must be later than that from which it proceeds";
we will say that, properly speaking, these are human reasonings; that
he who questions on this matter will question on others yet more
improper;(5) and that to such we ought not even to give ear. For our
speech is now concerning God, not concerning the nature of men, which
is subject to the sequence and necessary conclusions of these
reasonings. Still, for the assurance of the weaker sort, we will speak
even to these points.
[2.] Tell me, then, does the radiance of the sun
proceed from the substance(6) itself of the sun, or from some other
source? Any one not deprived of his very senses needs must confess,
that it proceeds from the substance itself. Yet, although the radiance
proceeds from the sun itself, we cannot say that it is later in
point of time than the substance of that body, since the sun has never
appeared without its rays. Now if in the case of these visible and
sensible bodies there has been shown to be something which proceeds
from something else, and yet is not after that from whence it proceeds;
why are you incredulous in the case of the invisible and ineffable
Nature? This same thing there takes place, but in a manner suitable to
That Substance? For it is for this reason that Paul too calls Him
"Brightness" (Heb. i. 3); setting forth thereby His being from Him and
His Co-eternity. Again, tell me, were not all the ages, and every
interval s created by Him? Any man not deprived of his senses must
necessarily confess this. There is no interval(9) therefore between the
Son and the Father; and if there be none, then He is not after, but
Co-eternal with Him. For "before" and "after" are notions implying
time, since, without age or time, no man could possibly imagine these
words; but God is above times and ages.
But if in any case you say that you have found a
beginning to the Son, see whether by the same reason and argument you
are not compelled to reduce the Father also to a beginning, earlier
indeed, but still a beginning. For when you have assigned to the Son a
limit and beginning of existence, do you not proceed upwards from that
point, and say, that the Father was before it? Clearly you do. Tell me
then, what is the extent of the Father's prior subsistence? For whether
you say that the interval is little, or whether you say it is great,
you equally have brought the Father to a beginning. For it is clear,
that it is by measuring the space that you say whether it is little or
great; yet it would not be possible to measure it, unless there were a
beginning on either side; so that as far as you are concerned you have
given the Father a beginning, and henceforth, according to your
argument, not even the Father will be without beginning. See you that
the word spoken by the Saviour is true, and the saying everywhere
discovers its force? And what is that word? It is "He that honoreth not
the Son, honoreth not the Father." (John v. 23.)
And I know indeed that what now has been said cannot
by many be comprehended, and therefore it is that in many places we
avoid(10) agitating questions of human reasonings, because the rest of
the people cannot follow such arguments, and if they could, still they
have nothing firm or sure in them. "For the thoughts of mortal men are
miserable, and our devices are but uncertain." (Wisd. ix. 14.) Still I
should like to ask our objectors, what means that which is said by the
Prophet, "Before Me there was no God formed, nor is there any after Me?
(Isa. xliii. 10.) For if the Son is younger than the Father, how, says
He, "Nor is there(11) any after me"? Will you take away the being of
the Only-Begotten Himself? You either must dare this, or admit one
Godhead with distinct Persons of the Father and Son.
Finally, how could the expression, "All things were
made by Him," be true? For if there is an age older than He, how can
that(12) which was before Him have been made by Him? See ye to what
daring the argument has carried them,
18
when once the truth has been unsettled? Why did not the Evangelist say,
that He was made from things that were not, as Paul declares of all
things, when he says, "Who calleth those things which be not as though
they were"; but says, "Was in the beginning"? (Rom. iv. 17.) This is
contrary to that; and with good reason. For God neither is made,(1) nor
has anything older; these are words of the Greeks.(2) Tell me this too:
Would you not say, that the Creator beyond all comparison excels His
works? Yet since that which is from things that were not is similar to
them, where is the superiority not admitting of comparison? And what
mean the expressions, "I am the first and I am the last" (Isa. xliv.
6); and, "before Me was no other God formed"? (Isa. xliii. 10.) For if
the Son be not of the same Essence, there is another God; and if He be
not Co-eternal, He is after Him; and if He did not proceed from His
Essence, clear it is that He was made. But if they assert, that these
things were said to distinguish Him from idols, why do they not
allow that it is to distinguish Him from idols that he says, "the Only
True God"? (John xvii. 3.) Besides, if this was said to distinguish Him
from idols, how would you interpret the whole sentence? "After Me," He
says, "is no other God." In saying this, He does not exclude the Son,
but that "After Me there is no idol God," not that "there is no Son."
Allowed, says he; what then? and the expression, "Before Me was no
other God formed," will you so understand, as that no idol God
indeed was formed before Him, but yet a Son was formed before Him? What
evil spirit would assert this? I do not suppose that even Satan himself
would do so.
Moreover, if He be not Co-eternal with the Father,
how can you say that His Life is infinite? For if it have a beginning
from before,(3) although it be endless, yet it is not infinite; for the
infinite must be infinite in both directions. As Paul also declared,
when he said, "Having neither beginning of days, nor end of life" (Heb.
vii. 3); by this expression showing that He is both without beginning
and without end. For as the one has no limit, so neither has the other.
In one direction there is no end, in the other no beginning.
[3.] And how again, since He is "Life," was
there ever when He was not? For all must allow, that Life both is
always, and is without beginning and without end, if It be indeed
Life, as indeed It is. For if there be when It is not, how
can It be the life of others, when It even Itself is not?
"How then," says one, "does John lay down a
beginning by saying, 'In the beginning was'?" Tell me, have you
attended to the "In the beginning," and to the "was," and do you not
understand the expression, "the Word was"? What! when the Prophet says,
"From everlasting(4) and to everlasting Thou art" (Ps. xc. 2), does he
say this to assign Him limits? No, but to declare His Eternity.
Consider now that the case is the same in this place. He did not use
the expression as assigning limits, since he did not say, "had a
beginning," but "was in the beginning"; by the word "was" carrying thee
forward to the idea that the Son is without beginning. "Yet observe,"
says he, "the Father is named with the addition of the article, but the
Son without it." What then, when the Apostle says, "The Great God, and
our Saviour Jesus Christ" (Tit. ii. 13); and again, "Who is above all,
God"? (Rom. ix. 5.) It is true that here he has mentioned the Son,
without the article; but he does the same with the Father also, at
least in his Epistle to the Philippians (c. ii. 6), he says, "Who being
in the form of God, thought it not robbery to be equal with God"; and
again to the Romans, "Grace to you, and peace, from God our Father, and
the Lord Jesus Christ." (Rom. i. 7.) Besides, it was superfluous for it
to be attached in that place, when close(5) above it was continually
attached to "the Word." For as in speaking concerning the Father, he
says, "God is a Spirit" (John iv. 24), and we do not, because the
article is not joined to "Spirit," yet deny the Spiritual Nature of
God; so here, although the article is not annexed to the Son, the Son
is not on that account a less God. Why so? Because in saying "God," and
again "God," he does not reveal to us any difference in this Godhead,
but the contrary; for having before said, "and the Word was God"; that
no one might suppose the Godhead of the Son to be inferior, he
immediately adds the characteristics of genuine Godhead, including
Eternity, (for "He was," says he, "in the beginning with God,") and
attributing to Him the office of Creator. For "by Him were all things
made, and without Him was not anything made that was made"; which His
Father also everywhere by the Prophets declares to be especially
characteristic of His own Essence. And the Prophets are continually
busy on this kind of demonstration, not only of itself, but when they
contend against the honor shown to idols; "Let the gods perish," says
one who have not made heaven and earth" (Jer. x. 11): and again,
"I have stretched out the heaven with My hand" (Isa. xliv. 24); and it
is as declaring it to be indicative of Divinity, that
19
He everywhere puts it. And the Evangelist himself was not satisfied
with these words, but calls Him "Life" too and "Light." If now He
was ever with the Father, if He Himself created all things, if He
brought all things into existence, and keeps together(1) all things,
(for, this he meant by "Life,") if He enlightens all things, who so
senseless as to say, that the Evangelist desired to teach an
inferiority of Divinity by those very expressions, by which, rather
than by any others, it is possible to express its equality and not
differing? Let us not then confound the creation with the Creator, lest
we too hear it said of us, that." they served the creature rather than
the Creator" (Rom. i. 25); for although it be asserted that this is
said of the heavens, still in speaking of the heavens he positively
says, that we must not serve(2) the creature, for it is a heathenish(3)
thing.
[4.] Let us therefore not lay ourselves under this
curse. For this the Son of God came, that He might rid us from this
service; for this He took the form of a slave, that He might free us
from this slavery; for this He was spit upon, for this He was buffeted,
for this He endured the shameful death. Let us not, I entreat you, make
all these things of none effect, let us not go back to our former
unrighteousness, or rather to unrighteousness much more grievous; for
to serve the creature is not the same thing as to bring down the
Creator, as far at least as in us lies, to the meanness of the
creature. For He continues being such as He is; as says the Psalmist,
"Thou art the same, and Thy years shall not fail." (Ps. cii. 27.) Let
us then glorify Him as we have received from our fathers, let us
glorify Him both by our faith and by our works; for sound doctrines
avail us nothing to salvation, if our life is corrupt. Let us then
order it according to what is well-pleasing to God, setting ourselves
far from all filthiness, unrighteousness, and covetousness, as
strangers and foreigners and aliens to the things here on earth. If any
have much wealth and possessions, let him so use them as one who is a
sojourner, and who, whether he will or not, shall shortly pass from
them. If one be injured by another, let him not be angry forever, nay
rather not even for a time. For the Apostle has not allowed us
more than a single day for the venting of anger.
"Let not," says he, "the sun go down upon your
wrath" (Eph. iv. 26); and with reason; for it is matter for contentment
that even in so short a time nothing unpleasant take place; but if
night also overtake us, what has happened becomes more grievous,
because the fire of our wrath is increased ten thousand times by
memory, and we at our leisure enquire into it more bitterly. Before
therefore we obtain this pernicious leisure and kindle a hotter fire,
he bids us arrest beforehand and quench the mischief. For the passion
of wrath is fierce, fiercer than any flame; and so we need much haste
to prevent the flame, and not allow it to blaze up high, for so this
disease becomes a cause of many evils. It has overturned whole Houses,
it has dissolved old companionships, and has worked tragedies not to be
remedied in a short moment of time. "For," saith one, "the sway of his
fury shall be his destruction." (Ecclus. i. 22.) Let us not then leave
such a wild beast unbridled, but put upon him a muzzle in all ways
strong, the fear of the judgment to come. Whenever a friend grieves
thee, or one of thine own family exasperates thee, think of the sins
thou hast committed against God, and that by kindness towards him thou
makest that judgment more lenient to thyself, ("Forgive," saith He,
"and ye shall be forgiven") (Luke vi. 37), and thy passion shall
quickly skulk away.(4)
And besides, consider this, whether there has been a
time when thou wert being carried away into ferocity, and didst control
thyself, and another time when thou hast been dragged along by the
passion. Compare the two seasons, and thou shalt gain thence great
improvement. For tell me, when didst thou praise thyself? Was it when
thou wast worsted, or when thou hadst the mastery? Do we not in the
first case vehemently blame ourselves, and feel ashamed. even when none
reproves us, and do not many feelings of repentance come over us, both
for what we have said and done; but when we gain the mastery, then are
we not proud, and exult as conquerors? For victory in the case of anger
is, not the requiting evil with the like, (that is utter defeat,) but
the bearing meekly to be ill treated and ill spoken of. To get the
better is not to inflict but to suffer evil. Therefore when angry do
not say, "certainly I will retaliate," "certainly I will be revenged";
do not persist in saying to those who exhort you to gain a victory, "I
will not endure that the man mock me, and escape clear." He will never
mock thee, except when thou avengest thyself; or if he even should mock
thee he will do so as a fool. Seek not when thou conquerest honor from
fools, but consider that sufficient which comes from men of
understanding. Nay, why do I set before thee a small and mean body of
spectators, when I make it up of men? Look up straight to God: He will
praise thee, and the man who is approved by Him must not seek honor
from mortals, Mortal honor often arises from flattery or hatred of
others, and brings no profit; but the
20
decision of God is free from this inequality, and brings great
advantage to the man whom He approves. This praise then let us follow
after.
Will you learn what an evil is anger? Stand by while
others are quarreling in the forum. In yourself you cannot easily see
the disgrace of the thing, because your reason is darkened and drunken;
but when you are clear from the passion, and while your judgment is
sound, view your own case in others. Observe, I pray you, the crowds
collecting round, and the angry men like maniacs acting shamefully in
the midst. For when the passion boils up within the breast, and becomes
excited and savage, the mouth breathes fire, the eyes emit fire, all
the face becomes swollen, the hands are extended disorderly, the feet
dance ridiculously, and they spring at those who restrain them, and
differ nothing from madmen in their insensibility to all these things;
nay, differ not from wild asses, kicking and biting. Truly a passionate
man is not a graceful one.
And then, when after this exceedingly
ridiculous conduct, they return home and come to themselves, they have
the greater pain, and much fear, thinking who were present when they
were angry. For like raving men, they did not then know the standers
by, but when they have returned to their right mind, then they
consider, were they friends? were they foes and enemies that looked on?
And they fear alike about both; the first because they will condemn
them and give them more shame; the others because they will rejoice at
it. And if they have even exchanged blows, then their fear is the more
pressing; for instance, lest anything very grievous happen to the
sufferer; a fever follow and bring on death, or a troublesome swelling
rise and place him in danger of the worst. And, "what need" (say they)
"had I of fighting, and violence, and quarreling? Perish such things."
And then they curse the ill-fated business which caused them to begin,
and the more foolish lay on "wicked spirits," and "an evil hour," the
blame of what has been done; but these things are not from an evil
hour, (for there is no such thing as an evil hour,) nor from a wicked
spirit, but from the wickedness of those captured by the passion; they
draw the spirits to them, and bring upon themselves all things
terrible. "But the heart swells," says one, "and is stung by insults."
I know it; and that is the reason why I admire those who master this
dreadful wild beast; yet it is possible if we will, to beat off the
passion. For why when our rulers insult us do we not feel it? It is
because fear counterbalances the passion, and frightens us from it, and
does not allow it to spring up at all. And why too do our servants,
though insulted by us in ten thousand ways, bear all in silence?
Because they too have the same restraint laid upon them. And think thou
not merely of the fear of God, but that it is even God Himself who then
insults thee, who bids thee be silent, and then thou wilt bear all
things meekly, and say to the aggressor, How can I be angry with thee?
there is another that restrains both my hand and my tongue; and the
saying will be a suggestion of sound wisdom, both to thyself and to
him. Even now we bear unbearable things on account of men, and often
say to those who have insulted us, "Such an one insulted me, not you."
Shall we not use the same caution in the case of God? How else can we
hope for pardon? Let us say to our soul, "It is God who holds our
hands, who now insults us; let us not be restive, let not God be less
honored by us than men." Did ye shudder at the word? I wish you would
shudder not at the word only, but at the deed. For God hath commanded
us when buffeted not only to endure it, but even to offer ourselves to
suffer something worse; and we withstand Him with such vehemence, that
we not only refuse to offer ourselves to suffer evil, but even avenge
ourselves, nay often are the first to act on the offensive,(1) and
think we are disgraced if we do not the same in return. Yes, and the
mischief is, that when utterly worsted we think ourselves conquerors,
and when lying undermost and receiving ten thousand blows from the
devil, then we imagine that we are mastering him. Let us then, I exhort
you, understand what is the nature(2) of this victory, and this kind of
nature(3) let us follow after. To suffer evil is to get the crown. If
then we wish to be proclaimed victors by God, let us not in these
contests observe the laws of heathen games, but those of God, and learn
to bear all things with longsuffering; for so we may get the better of
our antagonists, and obtain both present and promised goods, through
the grace and lovingkindness of our Lord Jesus Christ, through whom and
with whom to the Father and the Holy Spirit be glory, power, and honor,
now and ever, and world without end. Amen.
21
HOMILY
JOHN i. 3.
" All things were made by Him; and without Him was not anything made
that was made."
[1.] MOSES in the beginning of the history and
writings of the Old Testament speaks to us of the objects of sense, and
enumerates them to us at length. For, "In the beginning," he says, "God
made the heaven and the earth," and then he adds, that light was
created, and a second heaven and the stars, the various kinds of living
creatures, and, that we may not delay by going through particulars,
everything else. But this Evangelist, cutting all short, includes both
these things and the things which are above these in a single sentence;
with reason, because they were known to his hearers, and because he is
hastening to a greater subject, and has instituted all his treatise,
that he might speak not of the works but of the Creator, and Him who
produced them all. And therefore Moses, though he has selected the
smaller portion of the creation, (for he has spoken nothing to us
concerning the invisible powers,) dwells on these things;(1) while
John, as hastening to ascend to the Creator Himself, runs by both these
things, and those on which Moses was silent, having comprised them in
one little saying, "All things were made by Him." And that you may not
think that he merely speaks of all the things mentioned by Moses, he
adds, that "without Him was not anything made that was made." That is
to say, that of created things, not one, whether it be visible(2) or
intelligible(3) was brought into being without the power of the Son.
For we will not put the full stop after "not
anything," as the heretics do. They, because they wish to make the
Spirit created, say, "What was made, in Him was Life"; yet so what is
said becomes unintelligible. First, it was not the time here to make
mention of the Spirit, and if he desired to do so, why did he state it
so indistinctly? For how is it clear that this saying relates to the
Spirit? Besides, we shall find by this argument, not that the Spirit,
but that the Son Himself, is created by Himself. But rouse yourselves,
that what is said may not escape you; and come, let us read for a while
after their fashion, for so its absurdity will be clearer to us. "What
was made, in Him was Life." They say that the Spirit is called" Life."
But this "Life" is found to be also "Light," for he adds, "And the Life
was the Light of men." (Ver. 4.) Therefore, according to them the
"Light of men" here means the Spirit. Well, but when he goes on to say,
that "There was a man sent from God, to bear witness of that Light"
(vers. 6, 7), they needs must assert, that this too is spoken of the
Spirit; for whom he above called "Word," Him as he proceeds he calls
"God," and "Life," and "Light." This "Word" he says was "Life," and
this "Life" was "Light." If now this Word was Life, and if this Word
and this Life became flesh, then the Life, that is to say, the Word,
"was made flesh, and we beheld" Its "glory, the glory as of the
Only-Begotten of the Father." If then they say that the Spirit is here
called "Life," consider what strange consequences will follow. It will
be the Spirit, not the Son, that was made flesh; the Spirit will be the
Only-Begotten Son.
And those who read the passage so will fall, if not
into this, yet in avoiding this into another most strange conclusion.
If they allow that the words are spoken of the Son, and yet do not stop
or read as we do, then they will assert that the Son is created by
Himself. Since, if "the Word was Life," and "what was made in Him was
Life"; according to this reading He is created in Himself and through
Himself. Then after some words between, he has added, "And we beheld
His glory, the glory as of the Only-Begotten of the Father." (Ver. 14.)
See, the Holy Spirit is found, according to the reading of those who
assert these things, to be also an only-begotten Son, for it is
concerning Him that all this declaration is uttered by him. See
when the word has swerved(4) from the truth, whither it is perverted,
and what strange consequences it produces!
What then, says one, is not the Spirit "Light"? It
is Light: but in this place there is no mention of the Spirit. Since
even God (the Father) is called "Spirit," that is to say, incorporeal,
yet God (the Father) is not absolutely meant wherever "Spirit" is
mentioned. And why do you wonder if we say this of the Father? We could
not even say of the Comforter, that wherever "Spirit" (is mentioned),
the Comforter is absolutely meant, and yet this is His most distinctive
name; still not always where Spirit (is mentioned is) the Comforter
(meant). Thus Christ is called "the power of God" (1 Cor. i. 24),
22
and "the wisdom of God"; yet not always where "the power" and "the
wisdom of God" are mentioned is Christ meant; so in this passage,
although the Spirit does give "Light," yet the Evangelist is not now
speaking of the Spirit.
When we have shut them out from these strange
opinions, they who take all manner of pains to withstand the truth,
say, (still clinging to the same reading,) "Whatever came into
existence(1) by him was life, because," says one, "whatever came into
existence was life." What then do you say of the punishment of the men
of Sodom, and the flood, and hell fire, and ten thousand like things?
"But," says one, "we are speaking of the material creation."(2) Well,
these too belong entirely to the material creation. But that we may out
of our abundance(3) refute their argument, we will ask them, "Is wood,
life," tell me? "Is stone, life?" these things that are lifeless and
motionless? Nay, is man absolutely life? Who would say so? he is not
pure life,(4) but is capable of receiving life.
[2.] See here again, an absurdity; by the same
succession of consequences we will bring the argument to such a point,
that even hence you may learn their folly. In this way they assert
things by no means befitting of the Spirit. Being driven from their
other ground, they apply those things to men, which they
before thought to be spoken worthily of the Spirit. However, let us
examine the reading itself this way also. The creature is now called
"life," therefore, the same is "light," and John came to witness
concerning it. Why then is not he also "light"? He says that "he was
not that light" (ver. 8), and yet he belonged to created things? How
then is he not "light"? How was he" in the world, and the world was
made by him"? (Ver. 10.) Was the creature in the creature, and was the
creature made by the creature? But how did "the world know him not"?
How did the creature not know the creature? "But as many as received
him, to them gave he power to become the sons of God." (Ver. 12.) But
enough of laughter. For the rest I leave it to you to attack these
monstrous reasonings, that we may not seem to have chosen(5) to raise a
laugh for its own sake, and waste the time without cause. For if these
things are neither said of the Spirit, (and it has been shown that they
are not,) nor of anything created, and yet they still hold to the same
reading, that stranger conclusion than any which we before mentioned,
will follow, that the Son was made by Himself. For if the Son is the
true Light, and this Light was Life, and this Life was made in Him,
this must needs be the result according to their own reading. Let us
then relinquish this reading, and come to the recognized reading and
explanation.(8)
And what is that? It is to make the sentence end at
"was made," and to begin the next sentence with, "In Him was Life."
What (the Evangelist) says is this, "Without Him was not anything made
that was made"; whatever created thing was made, says he, was not made
without Him. See you how by this short addition he has rectified all
the besetting(7) difficulties; for the saying, that "without Him was
not anything made," and then the adding, "which was made," includes
things cognizable by the intellect,(8) but excludes the Spirit.
For after he had said that "all things were made by Him," and
"without Him was not anything made," he needed this addition,
lest some one should say, "If all things were made by Him, then the
Spirit also was made." "I," he replies, "asserted that whatever was
made was made by Him, even though it be invisible, or incorporeal, or
in the heavens. For this reason, I did not say absolutely, 'all
things,' but 'whatever was made,' that is, 'created things,' but the
Spirit is uncreated."
Do you see the precision of his teaching? He has
alluded to the creation of material things, (for concerning these Moses
had taught before him,) and after bringing us to advance from thence to
higher things, I mean the immaterial and the invisible, he excepts the
Holy Spirit from all creation. And so Paul, inspired by the same grace,
said, "For by Him were all things created." (Col. i. 16.) Observe too
here again the same exactness. For the same Spirit moved this soul
also. That no one should except any created things from the works of
God because of their being invisible, nor yet should confound the
Comforter with them, after running through the objects of sense which
are known to all, he enumerates also things in the heavens, saying,
"Whether they be thrones, or dominions, or principalities, or powers";
for the expression "whether" subjoined to each, shows to us nothing
else but this, that "by Him all things were made, and without Him was
not anything made that was made."
But if you think that the expression "by"(9) is a
mark of inferiority, (as making Christ an instrument,) hear him say,
"Thou, Lord, in the beginning, hast laid the foundation of the earth,
and the heavens are the work of Thy hands." (Ps. cii. 25.) He says of
the Son what is said of the Father in His character of Creator; which
he would not have said, unless he had deemed of Him as of a Creator,
and yet not subservient
23
to any. And if the expression "by Him" is here used, it is put for no
other reason but to prevent any one from supposing the Son to be
Unbegotten. For that in respect of the title of Creator He is nothing
inferior to the Father; hear from Himself, where He saith, "As the
Father raiseth up the dead and quickeneth them, even so the Son
quickeneth whom He will." (c. v. 21.) If now in the Old Testament it is
said of the Son, "Thou, Lord, in the beginning hast laid the foundation
of the earth," His title of Creator is plain. But if you say that the
Prophet spoke this of the Father, and that Paul attributed to the Son
what was said of the Father, even so the conclusion is the same. For
Paul would not have decided that the same expression suited the Son,
unless he had been very confident that between Father and Son there was
an equality of honor; since it would have been an act of extremest
rashness to refer what suited an incomparable Nature to a nature
inferior to, and falling short of it. But the Son is not inferior to,
nor falls short of, the Essence of the Father; and therefore Paul has
not only dared to use these expressions concerning Him, but also others
like them. For the expression "from Whom," which you decide to belong
properly to the Father alone, he uses also concerning the Son, when he
says, "from which all the body by joints and bands having nourishment
ministered, and knit together, increaseth with the increase of God."
(Col. ii. 19.)
[3.] And he is not content with this only, he stops
your mouths in another way also, by applying to the Father the
expression "by whom," which you say is a mark of inferiority. For he
says, "God is faithful, by whom ye were called unto the fellowship of
His Son" (1 Cor. i. 9): and again, "By His will" (1 Cor. i. 1,
&c.); and in another place, "For of Him, and through Him, and to
Him, are all things." (Rom. xi. 26.) Neither is the expression "from(1)
whom," assigned to the Son only, but also to the Spirit; for the angel
said to Joseph, "Fear not to take unto thee Mary thy wife, for that
which is conceived in her is of the Holy Ghost." (Matt. i. 20.) As also
the Prophet does not deem it improper to apply to the Father the
expression "in whom,"(2) which belongs to the Spirit, when he says,
"In(3) God we shall do valiantly." (Ps. lx.. 12.) And Paul, "Making
request, if by any means now at length I might have a prosperous
journey, in the will of God, to come unto you." (Rom. i. 10.) And again
he uses it of Christ, saying, "In Christ Jesus." (Rom. vi. 11, 23,
&c.) In short, we may often and continually find these expressions
interchanged;(4) now this would not have taken place, had not the same
Essence been in every instance their subject. And that you may not
imagine that the words, "All things were made by Him," are in this case
used concerning His miracles, (for the other Evangelists have
discoursed concerning these;) he farther goes on to say, "He was in the
world, and the world was made by Him"; (but not the Spirit, for This is
not of the number of created things, but of those above all creation.)
Let us now attend to what follows. John having
spoken of the work of creation, that "All things were made by Him, and
without Him was not anything made that was made," goes on
to speak concerning His Providence, where he saith, "In Him
was Life." That no one may doubt how so many and so great things were
"made by Him," he adds, that "In Him was Life." For as with the
fountain which is the mother of the great deeps, however much you take
away you nothing lessen the fountain; so with the energy of the
Only-Begotten, however much you believe has been produced and made by
it, it has become no whir the less. Or, to use a more familiar example,
I will instance that of light, which the Apostle himself added
immediately, saying, "And the Life was the Light." As then light,
however many myriads it may enlighten, suffers no diminution of its own
brightness; so also God, before commencing His work and after
completing it, remains alike indefectible, nothing diminished, nor
wearied by the greatness of the creation. Nay, if need were that ten
thousand, or even an infinite number of such worlds be created, He
remains the same, sufficient for them all not merely to produce, but
also to control them after their creation. For the word "Life" here
refers not merely to the act of creation, but also to the providence
(engaged) about the permanence of the things created; it also lays down
beforehand the doctrine of the resurrection, and is the beginning(5) of
these marvelous good tidings.(6) Since when "life" has come to be with
us, the power of death is dissolved; and when "light" has shone upon
us, there is no longer darkness, but life ever abides within us, and
death cannot overcome it. So that what is asserted of the Father might
be asserted absolutely of Him (Christ) also, that "In Him we live and
move and have our being." (Col. i. 16, 17.) As Paul has shown when he
says, "By Him were all things created," and "by Him all things
consist"; for which reason He has been called also "Root"(7) and
"Foundation."(8)
But when you hear that "In Him was Life," do not
imagine Him a compound Being, since
24
farther on he says of the Father also, "As the Father hath Life in
Himself, so hath He given to the Son also to have Life" (John v. 26);
now as you would not on account of this expression say that the Father
is compounded, so neither can you say so of the Son. Thus in another
place he says, that "God is Light" (1 John i. 5), and elsewhere (it is
said), that He "dwelleth in light unapproachable" (1 Tim. vi. 16); yet
these expressions are used not that we may suppose a compounded
nature,(1) but that by little and little we may be led up to the
highest doctrines. For since one of the multitude could not easily have
understood how His life was Life Impersonate,(2) he first used that
humbler expression, and afterwards leads them (thus) trained to the
higher doctrine. For He who had said that "He hath given Him (the Son)
to have life" (c. v. 26); the Same saith in another place, "I am the
Life" (c. xiv. 6); and in another, "I am the Light." (c. viii. 12.) And
what, tell me, is the nature of this "light"? This kind (of light) is
the object not of the senses, but of the intellect, enlightening the
soul herself. And since Christ should hereafter say, that "None can
come unto Me except the Father draw him" (c. vi. 44); the Apostle has
in this place anticipated an objection, and declared that it is He (the
Son) who "giveth light" (ver. 9); that although you hear a saying like
this concerning the Father, you may not say that it belongs to the
Father only, but also to the Son. For, "All things," He saith, "which
the Father hath are Mine." (c. xvi. 15.)
First then, the Evangelist hath instructed us
respecting the creation, after that he tells us of the goods relating
to the soul which He supplied to us by His coming; and these he has
darkly described in one sentence, when he says, "And the Life was the
Light of men." (Ver. 4.) He does not say, "was the light of the Jews,"
but universally "of men": nor did the Jews only, but the Greeks also,
come to this knowledge, and this light was a common proffer made(3) to
all. "Why did he not add 'Angels,' but said, 'of men'?" Because at
present his discourse is of the nature of men, and to them he came
bearing glad tidings of good things.
"And the light shineth in darkness." (Ver. 5.) He
calls death and error, "darkness." For the light which is the object of
our senses does not shine in darkness, but apart from it; but the
preaching of Christ hath shone forth in the midst of prevailing error,
and made it to disappear. And He by enduring death(4) hath so overcome
death, that He hath recovered those already held by it. Since then
neither death overcame it, nor error, since it is bright everywhere,
and shines by its proper strength, therefore he says,
"And the darkness comprehended it not." For it
cannot be overcome, and will not dwell in souls which wish not to be
enlightened.
[4.] But let it not trouble thee that It took not
all, for not by necessity and force, but by will and consent(5) does
God bring us to Himself. Therefore do not thou shut thy doors against
this light, and thou shalt enjoy great happiness.(6) But this light
cometh by faith, and when it is come, it lighteth abundantly him that
hath received it; and if thou displayest a pure life (meet) for it,
remains indwelling within continually. "For," He saith, "He that loveth
Me, will keep My commandments; and I and My Father will come unto him,
and make Our abode with him." (John xiv. 23; slightly varied.) As then
one cannot rightly enjoy the sunlight, unless he opens his eyes; so
neither can one largely share this splendor, unless he have expanded
the eye of the soul, and rendered it in every way keen of sight.
But how is this effected? Then when we have cleansed
the soul from all the passions. For sin is darkness, and a deep
darkness; as is clear, because men do it unconsciously and secretly.
For, "every one that doeth evil hateth the light, neither cometh to the
light." (c. iii. 20.) And, "It is a shame even to speak of those things
which are done of them in secret." (Eph. v. 12.) For, as in darkness a
man knows neither friend nor foe, but cannot perceive any of the
properties of objects; so too is it in sin. For he who desires to get
more gain, makes no difference between friend and enemy; and the
envious regards with hostile eyes the man with whom he is very
intimate; and the plotter is at mortal quarrel with all alike. In
short, as to distinguishing the nature of objects, he who commits sin
is no better than men who are drunk or mad. And as in the night, wood,
lead, iron, silver, gold, precious stones, seem to us all alike on
account of the absence of the light which shows their distinctions; so
he who leads an impure life knows neither the excellence of temperance
nor the beauty of philosophy. For in darkness, as I said before, even
precious stones if they be displayed do not show their luster, not by
reason of their own nature, but because of the want of discernment in
the beholders. Nor is this the only evil which happens to us who are in
sin, but this also, that we live in constant fear: and as men walking
in a moonless night tremble, though none be by to frighten them; so
those who work iniquity cannot have confidence, though there be none to
accuse them; but they are afraid of everything,
25
and are suspicious, being pricked by their conscience: all to them is
full of fear and distress,(1) they look about them at everything, are
terrified at everything. Let us then flee a life so painful, especially
since after this painfulness shall follow death; a deathless death, for
of the punishment in that place there will be no end; and in this life
they (who sin) are no better than madmen, in that they are dreaming of
things that have no existence. They think they are rich when they are
not rich, that they enjoy when they are not enjoying, nor do they
properly perceive the cheat until they are freed from the madness
and have shaken off the sleep. Wherefore Paul exhorts all to be sober,
and to watch; and Christ also commands the same. For he who is sober
and awake, although he be captured by sin, quickly beats it off; while
he who sleeps and is beside himself, perceives not how he is held
prisoner of it.
Let us then not sleep. This is not the season of
night, but of day. Let us therefore "walk honestly(2) as in the day"
(Rom. xiii. 13); and nothing is more indecent than sin. In point of
indecency it is not so bad to go about naked as in sin and wrong doing.
That is not so great matter of blame, since it might even be caused by
poverty; but nothing has more shame and less honor than the sinner. Let
us think of those who come to the justice-hall on some account of
extortion, or overreaching;(3) how base and ridiculous they appear to
all by their utter shamelessness, their lies, and audacity.(4) But we
are such pitiable and wretched beings, that we cannot bear ourselves to
put on a garment awkwardly or awry; nay, if we see another person in
this state, we set him right; and yet though we and all our neighbors
are walking on our heads, we do not even perceive it. For what, say,
can be more shameful than a man who goes in to a harlot? what more
contemptible than an insolent, a foul-tongued or an envious man? Whence
then is it that these things do not seem so disgraceful as to walk
naked? Merely from habit. To go naked no one has ever willingly
endured; but all men are continually venturing on the others without
any fear. Yet if one came into an assembly of angels, among whom
nothing of the sort has ever taken place, there he would clearly see
the great ridicule (of such conduct). And why do I say an assembly of
angels? Even in the very palaces among us, should one introduce a
harlot and enjoy her, or be oppressed by excess of wine, or commit any
other like indecency, he would suffer extreme punishment. But if it be
intolerable hat men should dare such things in palaces, much more when
the King is everywhere present, and observes what is done, shall we if
we dare them undergo severest chastisement. Wherefore let us, I exhort
you, show forth in our life much gentleness, much purity, for we have a
King who beholds all our actions continually. In order then that this
light may ever richly enlighten us, let us gladly accept(6) these
bright beams,(7) for so shall we enjoy both the good things present and
those to come, through the grace and lovingkindness of our Lord Jesus
Christ, by whom, and with whom, to the Father, and the Holy Spirit, be
glory for ever and ever. Amen.
HOMILY VI.
JOHN i. 6.
"There was a man sent
from God, whose name was
[I.] HAVING in the introduction spoken to us things
of urgent importance(5) concerning God the Word, (the Evangelist)
proceeding on his road, and in order, afterwards comes to the herald of
the Word, his namesake John. And now that thou hearest that he was
"sent from God," do not for the future imagine that any of the words
spoken by him are mere man's words; for all that he utters is not his
own, but is of Him who sent him. Wherefore he is called(8) "messenger"
(Mal. iii. 1), for the excellence of a messenger is, that he say
nothing of his own. But the expression "was," in this place is not
significative of his coming into existence, but refers to his office of
messenger; for "'there was' a man sent from God," is used instead of "a
man 'was sent' from God."
How then do some say,(9) that the expression, "being
in the form of God" (Phil. ii. 6) is not
26
used of His invariable likeness(1) to the Father, because no article is
added?(2) For observe, that the article is nowhere added here. Are
these words then not spoken of the Father? What then shall we say to
the prophet who says, that, "Behold, I send My messenger before Thy
face, who shall prepare Thy way" (Mal. iii. 1, as found in Mark i. 2)?
for the expressions "My" and "Thy" declare two Persons.
Ver. 7. "The same came for a witness, to bear
witness of that Light."
What is this, perhaps one may say, the servant bear
witness to his Master? When then you see Him not only witnessed to by
His servant, but even coming to him, and with Jews baptized by him,
will you not be still more astonished and perplexed? Yet you ought not
to be troubled nor confused, but amazed at such unspeakable goodness.
Though if any still continue bewildered s and confused, He will say to
such art one what He said to John, "Suffer it to be so now for thus it
becometh us to fulfill all righteousness" (Matt. iii. 15); and, if any
be still further troubled, again He will say to him too(4) what he said
to the Jews, "But I receive not testimony from man." (c. v. 34.) If now
he needs not this witness, why was John sent from God? Not as though He
required his testimony --this were extremest blasphemy. Why then? John
himself informs us, when he says,
"That all men through him might believe."
And Christ also, after having said that "I receive
not testimony from man" (c. v. 34), in order that He may not seem to
the foolish to clash with(5) Himself, by declaring at one time "There
is another that beareth witness of Me and I know that his(6) witness is
true" (c. v. 32) (for He pointed to John;) and at another, "I receive
not testimony from man" (c. v. 34); He immediately adds the solution of
the doubt, "But these things I say" for your own sake,(7) "that ye
might be saved." As though He had said, that "I am God, and the
really-Begotten(8) Son of God, and am of that Simple and Blessed
Essence, I need none to witness to Me; and even though none would do
so, yet am not I by this anything diminished in My Essence; but because
I care for the salvation of the many,(9) I have descended to such
humility as to commit the witness of Me to a man." For by reason of the
groveling nature and infirmity of the Jews, the faith in Him would in
this way be more easily received, and more palatable.(10) As then He
clothed Himself with flesh, that he might not, by encountering men with
the unveiled Godhead, destroy them all; so He sent forth a man for His
herald, that those who heard might at the hearing of a kindred voice
approach more readily. For (to prove) that He had no need of that
(herald's) testimony, it would have sufficed that He should only have
shown Himself who He was in His unveiled Essence, and have confounded
them all. But this He did not for the reason I have before mentioned.
He would have annihilated(11) all, since none could have endured the
encounter of that unapproachable light.(12) Wherefore, as I said, He
put on flesh, and entrusted the witness (of Himself) to one of our
fellow-servants, since He arranged(13) all for the salvation of men,
looking not only to His own honor, but also to what might be readily
received by, and be profitable to, His hearers. Which He glanced at
when He said, "These things I say" for your sake, "that ye might be
saved." (c. v. 34.) And the Evangelist using the same language as his
Master, after saying, "to bear witness of that Light," adds,
"That all men through Him might believe." All but
saying, Think not that the reason why John the Baptist came to bear
witness, was that he might add aught to the trustworthiness of his
Master. No; (He came,) that by his means beings of his own class(14)
might believe. For it is clear from what follows, that he used this
expression in his anxiety to remove this suspicion beforehand, since he
adds,
Ver. 8. "He was not that Light."
Now if he did not introduce this as setting himself
against this suspicion, then the expression is absolutely superfluous,
and tautology rather than elucidation of his teaching. For why, after
having said that he "was sent to bear witness of that Light," does he
again say, "He was not that Light"? (He says it,) not loosely or
without reason; but, because, for the most part, among ourselves, the
person witnessing is held to be greater, and generally more trustworthy
than the person witnessed of; therefore, that none might suspect this
in the case of John, at once from the very beginning he removes this
evil suspicion, and having torn it up by the roots, shows who this is
that bears witness, and who is He who is witnessed of, and what an
interval there is between the witnessed of, and the bearer of witness.
And after having done this, and shown His incomparable
superiority, he afterwards proceeds fearlessly to the narrative which
remains; and after carefully removing whatever strange (ideas) might
secretly harbor(15) in the
27
minds of the simpler sort, so instills into all(1) easily and without
impediment the word of doctrine in its proper order.
Let us pray then, that henceforth with the
revelation of these thoughts and rightness of doctrine, we may have
also a pure life and bright conversation,(2) since these things profit
nothing unless good works be present with us. For though we have all
faith and all knowledge of the Scriptures, yet if we be naked and
destitute of the protection derived from (holy) living, there is
nothing to hinder us from being hurried into the fire of hell, and
burning for ever in the unquenchable flame. For as they who have done
good shall rise to life everlasting, so they who have dared the
contrary shall rise to everlasting punishment, which never has an end.
Let us then manifest all eagerness not to mar the gain which accrues to
us from a right faith by the vileness of our actions, but becoming
well-pleasing to Him by these also, boldly to look on Christ. No
happiness can be equal to this. And may it come to pass, that we all
having obtained(7) what has been mentioned, may do all to the glory of
God; to whom, with the Only-Begotten Son and the Holy Ghost, be glory
for ever and ever. Amen.
HOMILY VII.
JOHN i. 9.
That was the true Light, which lighteth every
man that
cometh into the world."
[1.] THE reason, O children greatly beloved, why we
entertain you portion by portion with the thoughts taken from the
Scriptures, and do not at once pour all forth to you, is, that the
retaining what is successively set before you may be easy. For even in
building, one who before the first stones are settled lays on others,
constructs(3) a rotten wall altogether, and easily thrown down while
one who waits that the mortar may first get hard, and so adds what
remains little by little, finishes the whole house firmly, and makes it
strong, not one to last for a short time, or easily to fall to pieces.
These builders we imitate,(4) and in like manner build up your souls.
For we fear lest, while the first foundation is but newly laid, the
addition of the succeeding speculations(5) may do harm to the former,
through the insufficiency of the intellect to contain them all at once.
What now is it that has been read to us today?
"That was the true Light, which lighteth every man
that cometh into the world." For since above in speaking of John he
said, that he came "to bear witness of that Light"; and that he
was sent in these our days;(6) lest any one at hearing this
should, on account of the recent coming of the witness, conceive some
like suspicion concerning Him, who is witnessed of, he has carried up
the imagination, and transported it to that existence which is before
all beginning, which has neither end nor commencement.
"And how is it possible," says one, "that being a
Son, He should possess this (nature)?" We are speaking of God, and do
you ask how? And do you not fear nor shudder? Yet should any one ask
you, "How should our souls and bodies have endless life in
the world to come?(8)" you will laugh at the question, on the
ground that it does not belong to the intellect of man to search into
such questions, but that he ought only to believe, and not to be
over-curious on the subject mentioned, since he has a sufficient proof
of the saying, in the power of Him who spake it. And if we say, that
He, who created our souls and bodies, and who incomparably excels all
created things, is without beginning, will you require us to say"
How?" Who could assert this to be the act of a well-ordered soul, or of
sound reason? you have heard that "That was the true Light": why are
you vainly and rashly striving to overshoot(9) by force of reasoning
this Life which is unlimited? You cannot do it. Why seek what may not
be sought? Why be curious about what is incomprehensible? Why search
what is unsearchable? Gaze upon the very source of the sunbeams. You
cannot; yet you are neither vexed nor impatient at your weakness; how
then have you become so daring and headlong in greater matters? The son
of thunder, John who sounds(10) the spiritual trumpet, when he had
heard from the Spirit the was, enquired no farther. And are you, who
share not in his grace, but speak from your own wretched
28
reasonings, ambitious to exceed the measure of his knowledge? Then for
this very reason you will never be able even to reach to the measure of
his knowledge. For this is the craft of the devil: he leads away those
who obey him from the limits assigned by God, as though to things much
greater: but when, having enticed us by these hopes, he has cast us out
of the grace of God, he not only gives nothing more, (how can he, devil
as he is?) but does not even allow us to return again to our former
situation, where we dwelt safely and surely, but leads us about in all
directions wandering and not having any standing ground. So he caused
the first created man to be banished from the abode of Paradise. Having
puffed him up with the expectation of greater knowledge and honor, he
expelled him from what he already possessed in security. For he not
only did not become like a god as (the devil) promised him, but even
fell beneath the dominion of death; having not only gained no further
advantage by eating of the tree, but having lost no small portion of
the knowledge which he possessed, through hope of greater knowledge.
For the sense of shame, and the desire to hide himself because of his
nakedness, then came upon him, who before the cheat was superior to all
such shame; and this very seeing himself to be naked, and the need for
the future of the covering of garments, and many other infirmities,(1)
became thenceforth natural to him. That this be not our case, let us
obey God, continue in His commandments, and not be busy about anything
beyond them, that we may not be cast out from the good things already
given us. Thus they have fared (of whom we speak). For seeking to find
a beginning of the Life which has no beginning, they lost what they
might have retained. They found not what they sought, (this is
impossible,) and they fell away from the true faith concerning the
Only-Begotten.
Let us not then remove the eternal bounds which our
fathers set, but let us ever yield to the laws of the Spirit; and when
we hear that "That was the true Light," let us seek to discover nothing
more. For it is not possible to pass beyond this saying. Had His
generation been like that of a man, needs must there have been an
interval between the begetter and the begotten; but since it is in a
manner ineffable and becoming God, give up the "before" and the
"after," for these are the names of points in time, but the Son is the
Creator even of all ages.(2)
[2.] "Then," says one, "He is not Father, but
brother." What need, pray? If we had asserted that the Father and the
Son were from a different root, you might have then spoken this well.
But, if we flee this impiety, and say the Father, besides being without
beginning, is Unbegotten also, while the Son, though without beginning,
is Begotten of the Father, what kind of need that as a consequence of
this idea, that unholy assertion should be introduced? None at all. For
He is an Effulgence: but an effulgence is included in the idea of the
nature whose effulgence it is. For this reason Paul has called Him so,
that you may imagine no interval between the Father and the Son. (Heb.
i. 3.) This expression(3) therefore is declaratory of the point; but
the following part of the proof quoted, corrects an erroneous opinion
which might beset simple men. For, says the Apostle, do not, because
you have heard that he is an Effulgence, suppose that He is deprived of
His proper person; this is impious, and belongs to the madness of the
Sabellians, and of Marcellus' followers. We say not so, but that He is
also in His proper Person. And for this reason, after having called Him
"Effulgence," Paul has added that He is "the express image of His
Person" (Heb. i. 3), in order to make evident His proper Personality,
and that He belongs to the same Essence of which He is also the express
image. For, as I before(4) said, it is not sufficient by a single
expression to set before men the doctrines concerning God, but it is
desirable that we bring many together, and choose from each what is
suitable. So shall we be able to attain to a worthy telling of His
glory, worthy, I mean, as regards our power; for if any should deem
himself able to speak words suitable to His essential worthiness, and
be ambitious to do so, saying, that he knows God as God knows Himself,
he it is who is most ignorant of God.
Knowing therefore this, let us continue steadfastly
to hold what "they have delivered unto us, which from the beginning
were eye-witnesses, and ministers of the word." (Luke i. 2.) And let us
not be curious beyond: for two evils will attend those who are sick of
this disease, (curiosity,) the wearying themselves in vain by seeking
what it is impossible to find, and the provoking God by their endeavors
to overturn the bounds set by Him. Now what anger this excites, it
needs not that you who know should learn from us. Abstaining therefore
from their madness, let us tremble at His words, that He may
continually build us up. For, "upon whom shall I look "(Isa. lxvi. 2,
LXX.), saith He, "but upon the lowly, and quiet, and who feareth my
words?" Let us then leave this pernicious curiosity, and bruise our
hearts, let us mourn for our sins as Christ commanded, let us be
pricked at heart(5) for our transgressions, let us reckon up exactly
all the wicked deeds, which
29
in time past we have dared, and let us earnestly strive to wipe them
off in all kinds of ways.
Now to this end God hath opened to us many ways.
For, "Tell thou first," saith He, "thy sins, that thou mayest be
justified" (Isa. xliii. 26(1)); and again, "I said, I have declared
mine iniquity unto Thee, and Thou hast taken(2) away the
unrighteousness of my heart" (Ps. xxxii. 5, LXX.); since a continual
accusation and remembrance of sins contributes not a little to lessen
their magnitude. But there is another more prevailing way than this; to
bear malice against none of those who have offended against us, to
forgive their trespasses to all those who have trespassed against us.
Will you learn a third? Hear Daniel, saying, "Redeem thy sins by
almsdeeds, and thine iniquities by showing mercy to the poor."
(Dan. iv. 27, LXX.) And there is another besides this; constancy in
prayer, and persevering attendance on the intercessions(3) made with
God. In like manner fasting brings to us some, and that not small
comfort and release from sins committed,(4) provided it be attended
with kindness to others, and quenches the vehemence of the wrath of
God. (1 Tim. ii. 1.) For "water will quench a blazing fire, and by
almsdeeds sins are purged away." (Ecclus. iii. 30, LXX.)
Let us then travel along all these ways; for if we
give ourselves wholly to these employments, if on them we spend our
time, not only shall we wash off our bygone transgressions, but shall
gain very great profit for the future. For we shall not allow the devil
to assault us with leisure either for slothful living, or for
pernicious curiosity, since by these among other means, and in
consequence of these, he leads us to foolish questions and hurtful
disputations, from seeing us at leisure, and idle, and taking no
forethought for excellency of living. But let us block up this approach
against him, let us watch, let us be sober, that having in this short
time toiled a little, we may obtain eternal goods in endless ages, by
the grace and lovingkindness of our Lord Jesus Christ; by whom and with
whom to the Father and the Holy Ghost, be glory for ever and ever. Amen.
HOMILY VIII.
JOHN i. 9.
"That was the true Light, which lighteth every
man that
cometh into the world,"
[1.] NOTHING hinders us from handling to-day also
the same words, since before we were prevented by the setting forth of
doctrines, from considering all that was read. Where now are those
who deny that He is true God? for here He is called" the true
Light" (c. xiv. 6), and elsewhere very" Truth" and very "Life." That
saying we will discuss more clearly when we come to the place; but at
present we must for a while be speaking to your Charity of that other
matter.
If He "lighteth every man that cometh into the
world," how is it that so many continue unenlightened? for not all have
known the majesty of Christ. How then doth He "light every man"? He
lighteth all as far as in Him lies. But if some, wilfully closing the
eyes of their mind, would not receive the rays of that Light, their
darkness arises not from the nature of the Light, but from their own
wickedness, who willfully deprive themselves of the gift. For the grace
is shed forth upon all, turning itself back neither from Jew, nor
Greek, nor Barbarian, nor Scythian, nor free, nor bond, nor male, nor
female, nor old, nor young, but admitting all alike, and inviting with
an equal regard. And those who are not willing to enjoy this gift,
ought in justice to impute their blindness to themselves; for if when
the gate is opened to all, and there is none to hinder, any being
willfully evil(5) remain without, they perish through none other, but
only through their own wickedness.
Ver. 10. "He was in the world."
But not as of equal duration with the world. Away
with the thought. Wherefore he adds, "And the world was made by Him";
thus leading thee up again to the eternal(6) existence of the
Only-Begotten. For he who has heard that this universe is His work,
though he be very dull, though he be a hater, though he be an enemy of
the glory of God, will certainly, willing or unwilling, be forced to
confess that the maker is before his works. Whence wonder always comes
over me at the madness of Paul of Samosata, who dared to look in the
face so manifest a truth, and voluntarily threw himself down the preci-
30
pice.(1) For he erred not ignorantly but with full knowledge, being in
the same case as the Jews. For as they, looking to men, gave up sound
faith, knowing that he was the only-begotten Son of God, but not
confessing Him, because of their rulers, lest they should be cast out
of the synagogue; so it is said that he, to gratify a certain
woman,(2) sold his own salvation. A powerful thing, powerful indeed, is
the tyranny of vainglory; it is able to make blind the eyes even of the
wise, except they be sober; for if the taking of gifts can effect this,
much more will the yet more violent feeling of this passion. Wherefore
Jesus said to the Jews, "How can ye believe, which receive honor one of
another, and seek not the honor that cometh from God only?" (c. v. 44.)
"And the world knew Him not." By "the world" he here
means the multitude, which is corrupt, and closely attached(3) to
earthly things, the common(4) turbulent, silly people. For the friends
and favorites(5) of God all knew Him, even before His coming in the
flesh. Concerning the Patriarch Christ Himself speaks by name, "that
your father Abraham rejoiced to see My day, and he saw it, and was
glad." (c. viii. 56.) And concerning David, confuting the Jews He said,
"How then doth David in spirit call Him Lord, saying, the Lord said
unto my Lord, Sit Thou on My right hand." (Matt. xxii. 43; Mark xii.
36; Luke xx. 42.) And in many places, disputing with them, He mentions
Moses; and the Apostle (mentions) the rest of the prophets; for Peter
declares, that all the prophets from Samuel knew Him, and proclaimed
beforehand His coming afar off, when he says, "All the prophets from
Samuel and those that follow after, as many as have spoken, have
likewise foretold of these days." (Acts iii. 24.) But Jacob and his
father, as well as his grandfather, He both appeared to and
talked with, and promised that He would give them many and great
blessings, which also He brought to pass.
"How then," says one, "did He say Himself, 'Many
prophets have desired to see those things which ye see, and have not
seen them; and to hear those things which ye hear, and have not heard
them'? (Luke x. 24.) Did they then not share in the knowledge of Him?"
Surely they did; and I will endeavor to make this plain from, this very
saying, by which some think that they are deprived of it. "For many,"
He saith, "have desired to see the things which ye see." So that they
knew that He would come [to men] from heaven, and would live and
teach(6) as He lived and taught; for had they not known, they could
have not desired, since no one can conceive desire for things of which
he has no idea; therefore they knew the Son of Man, and that He would
come among men. What then are the things which they did not hear? What
those which they did not know? The things which ye now see and hear.
For if they did hear His voice and did see Him, it was not in the
Flesh, not among men; nor when He was living so familiarly, and
conversing so frankly with them? And indeed He to show this said not
simply, "to see" "Me": but what? "the things which ye see"; nor "to
hear" "Me": but what? "the things which ye hear."(8) So that if they
did not behold His coming in the Flesh, still they knew that it would
be, and they desired it, and believed on Him without having seen Him in
the Flesh.
When therefore the Greeks bring charges such as
these against us, and say; "What then did Christ in former time, that
He did not look upon the race of men? And for what possible reason did
He come at last to assist in our salvation, after neglecting us so
long?" we will reply, that before this He was in the world, and took
thought for His works, and was known to all who were worthy. But if ye
should say, that, because all did not then know Him, because He was
only known by those noble and excellent persons, therefore He was not
acknowledged; at this rate you will not allow that He is worshiped even
now, since even now all men do not know Him. But as at present no one,
because of those who do not know Him, would refuse credit to those who
do, so as regards former times, we must not doubt that He was known to
many, or rather to all of those noble and admirable persons.
[2.] And if any one say, "Why did not all men give
heed to Him? nor all worship Him, but the just only?" I also will ask,
why even now do not all men know him? But why do I speak of Christ,
when not all men knew His Father then, or know Him now? For some say,
that all things are borne along by chance, while others commit the
providence of the universe to devils. Others invent another God
besides Him, and some blasphemously assert, that His is an opposing
power,(9) and think that His laws are the laws of a wicked daemon. What
then? Shall we say that He is not God because their
31
are some who say so? And shall we confess Him to be evil? for there are
some who even so blaspheme Him. Away with such mental wandering, such
utter insanity. If we should delineate(1) doctrines according to the
judgment of madmen, there is nothing to hinder us from being mad
ourselves with most grievous madness. No one will assert, looking to
those who have weak vision, that the sun is injurious to the eyes, but
he will say that it is fitted to give light, drawing his judgments from
persons in health. And no one will call honey bitter, because it seems
so to the sense of the sick. And will any, from the imaginations of men
diseased (in mind) decide that God either is not, or is evil; or that
He sometimes indeed exerts His Providence, sometimes doth not so at
all? Who can say that such men are of sound mind, or deny that they are
beside themselves, delirious, utterly mad?
"The world," he says, "knew Him not"; but they of
whom the world was not worthy knew Him. And having spoken of those who
knew Him not, he in a short time puts the cause of their ignorance; for
he does not absolutely say, that no one knew Him, but that "the world
knew him not"; that is, those persons who are as it were nailed to the
world alone, and who mind the things of the world. For so Christ was
wont to call them; as when He says, "O Holy(2) Father, the world hath
not known Thee." (c. xvii. 25.) The world then was ignorant, not only
of Him, but also of His Father, as we have said; for nothing so
darkens(3) the mind as to be closely attached(4) to present things.
Knowing therefore this, remove yourselves from the
world, and tear yourselves as much as possible from carnal things, for
the loss which comes to you from these lies not in common matters, but
in what is the chief of goods. For it is not possible for the man who
clings strongly to the things of the present life really(5) to lay hold
on those in heaven, but he who is earnest about the one must needs lose
the other. "Ye cannot," He says, "serve God and Mammon" (Matt. vi. 24),
for you must hold to the one and hate the other. And this too the very
experience of the things proclaims aloud. Those, for instance, who
deride the lust of money, are especially the persons who love God as
they ought, just as those who respect that sovereignty (of Mammon), are
the men who above all others have the slackest(6) love for Him. For the
soul when made captive once for all(7) by covetousness, will not easily
or readily refuse doing or saying any of the things which anger God, as
being the slave of another master, and one who gives all his commands
in direct opposition to God. Return then at length to your sober
senses, and rouse yourselves, and calling to mind whose servants we
are, let us love His kingdom only; let us weep, let us wail for the
times past in which we were servants of Mammon; let us cast off once
for all his yoke so intolerable, so heavy, and continue to bear the
light and easy yoke of Christ. For He lays no such commands upon us as
Mammon does. Mammon bids us be enemies to all men, but Christ, on the
contrary, to embrace and to love all. The one having nailed us s to the
clay and the brickmaking, (for gold is this,) allows us not even at
night to take breath a little; the other releases us from this
excessive and insensate care, and bids us gather treasures in heaven,
not by injustice towards others, but by our own righteousness. The one
after our many toils and sufferings is not able to assist us when we
are punished in that place? and suffer because of his laws, nay, he
increases the flame; the other, though He command us to give but a cup
of cold water, never allows us to lose our reward and recompense even
for this, but repays us with great abundance. How then is it not
extremest folly to slight a rule so mild, so full of all good things,
and to serve a thankless, ungrateful tyrant, and one who neither in
this world nor in the world to come is able to help those who obey and
give heed to him. Nor is this the only dreadful thing, nor is this only
the penalty, that he does not defend them when they are being punished;
but that besides this, he, as I before said, surrounds those who obey
him with ten thousand evils. For of those who are punished in that
place, one may see that the greater part are punished for this cause,
that they were slaves to money, that they loved gold, and would not
assist those who needed. That we be not in this case, let us scatter,
let us give to the poor, let us deliver our souls from hurtful cares in
this world, and from the vengeance, which because of these things is
appointed for us in that place. Let us store up righteousness in the
heavens. Instead of riches upon earth, let us collect treasures
impregnable, treasures which can accompany us on our journey to heaven,
which can assist us in our peril, and make the Judge propitious at that
hour. Whom may we all have gracious unto us, both now and at that day,
and enjoy with much confidence(10) the good things prepared in the
heavens for those who love Him as they ought, through the grace and
lovingkindness of our Lord Jesus Christ, with whom, to the Father and
the Holy Ghost, be glory, now and ever, and world without end. Amen.
32
HOMILY IX.
JOHN i. 11
"He came unto His own, and His own received Him not."
[1.] IF ye remember our former reflections, we shall
the more zealously proceed with the building up(1) of what remains, as
doing so for great gain. For so will our discourse be more intelligible
to you who remember what has been already said, and we shall not need
much labor, because you are able through your great love of learning to
see more clearly into what remains. The man who is always losing what
is given to him will always need a teacher, and will never know
anything; but he who retains what he has received, and so receives in
addition what remains, will quickly. be a teacher instead of a learner,
and useful not only to himself, but to all others also; as,
conjecturing from their great readiness to hear, I anticipate that this
assembly will specially be. Come then, let us lay up in your souls, as
in a safe treasury, the Lord's money, and unfold, as far as the grace
of the Spirit may afford us power, the words this day set before us.
He (St. John) had said, speaking of the old times,
that" the world knew him not" (ver. 10); afterwards he comes down in
his narrative to the times of the proclamation (of the Gospel), and
says, "He came to His own, and His own received Him not," now calling
the Jews "His own," as His peculiar people, or perhaps even all
mankind, as created by Him. And as above, when perplexed at the folly
of the many, and ashamed of our common nature, he said that "the world
by Him was made," and having been made, did not recognize its Maker; so
here again, being troubled beyond bearing(2) at the stupidity of the
Jews and the many, he sets forth the charge in a yet more striking
manner, saying, that "His own received Him not," and that too when "He
came to them." And not only he, but the prophets also, wondering, said
the very same, as did afterwards Paul, amazed at the very same things.
Thus did the prophets cry aloud in the person of Christ, saying, "A
people whom I have not known, have served Me; as soon as they heard Me,
they obeyed Me; the strange children have dealt falsely with Me.(3) The
strange children have waxed aged, and have halted from their paths."
(Ps. xviii. 43-45, LXX.) And again, "They to whom it had not been told
concerning Him, shall see, and they which had not heard, shall
understand." And," I was found of them that sought Me not" (Isa. lii.
15); "I was made manifest unto them that asked not after me." (Isa.
xlv. 1, as quoted Rom. x. 20.) And Paul, in his Epistles to the Romans,
has said, "What then? Israel hath not obtained that which he seeketh
for: but the election hath obtained it." (Rom. xi. 7.) And again; "What
shall we say then? That the Gentiles which followed not after
righteousness, have attained unto righteousness: but Israel which
followed after the law of righteousness, hath not attained to the law
of righteousness." (Rom. ix. 30.)
For it is a thing indeed worthy of our amazement,
how they who were nurtured in (knowledge of) the prophetical books, who
heard Moses every day telling them ten thousand things concerning the
coming of the Christ, and the other prophets afterwards, who moreover
themselves beheld Christ Himself daily working miracles among them,
giving up His time(4) to them alone, neither as yet allowing His
disciples to depart into the way of the Gentiles, or to enter into a
city of Samaritans, nor doing so Himself, but everywhere(5) declaring
that He was sent to the lost sheep of the house of Israel (Matt. x. 5):
how, (I say), while they saw the signs, and heard the Prophets, and had
Christ Himself continually putting them in remembrance, they yet made
themselves once for all so blind and dull, as by none of these things
to be brought to faith in Christ. (Matt. xv. 24.) While they of the
Gentiles, who had enjoyed none of these things, who had never heard the
oracles of God, not, as one may say, so much as in a dream, but ever
ranging among the fables of madmen, (for heathen philosophy is this,)
having ever in their hands(6) the sillinesses of their poets, nailed to
stocks and stones, and neither in doctrines nor in conversation(7)
possessing anything good or sound. (For their way of life was more
impure and more accursed than their doctrine. As was likely; for when
they saw their gods delighting in all wickedness, worshiped by shameful
words, and more shameful deeds, reckoning this festivity and praise,
and moreover honored by foul murders, and child-slaughters, how should
not they emulate these things?) Still, fallen as they were as low as
the very depth of wickedness, on a
33
sudden, as by the agency of some machine, they have appeared to us
shining from on high, and from the very summit of heaven.
How then and whence came it to pass? Hear Paul
telling you. For that blessed person searching exactly into these
things, ceased not until he had found the cause, and had declared it to
all others. What then is it? and whence came such blindness upon the
Jews? Hear him who was entrusted with this stewardship declare. What
then does he say in resolving this doubt of the many? (1 Cor. ix. 17.)
"For they," says he, "being ignorant of God's righteousness and going
about to establish their own righteousness, have not submitted
themselves unto the righteousness of God." (Rom. x. 3.) Wherefore they
have suffered this. And again, explaining the same matter in other
terms, he says, "What shall we say then? That the Gentiles which
followed not after righteousness, have attained unto righteousness,
even the righteousness which is of faith; but Israel, which followed
after the law of righteousness, hath not attained to the law of
righteousness. Wherefore? Because they sought it not by faith. For they
stumbled at that stumbling stone." (Rom. ix. 30, 32.) His meaning is
this: "These men's unbelief has been the cause of their misfortunes,
and their haughtiness was parent of their unbelief." For when having
before enjoyed greater privileges than the heathen,(1) through having
received the law, through knowing God, and the rest which Paul
enumerates, they after the coming of Christ saw the heathen and
themselves called on equal terms through faith, and after faith
received one of the circumcision in nothing preferred to the Gentile,
they came to envy and were stung by their haughtiness, and could not
endure the unspeakable and exceeding lovingkindness of the Lord. So
this has happened to them from nothing else but pride, and wickedness,
and unkindness.
[2.] For in what, O most foolish of men, are ye
injured by the care(2) bestowed on others? How are your blessings made
less through having others to share the same? But of a truth wickedness
is blind, and cannot readily perceive anything that it ought. Being
therefore stung by the prospect of having others to share the same
confidence,(3) they thrust a sword against themselves, and cast
themselves out from the lovingkindness of God. And with good reason.
For He saith, "Friend, I do thee no wrong, I will give to 'these also'
even as unto thee." (Matt. xx. 14.) Or rather, these Jews are not
deserving even of these words. For the man in the parable if he was
discontented, could yet speak of the labors and weariness, the heat and
sweat, of a whole day. But what could these men have to tell? nothing
like this, but slothfulness and profligacy and ten thousand evil things
of which all the prophets continued ever to accuse them, and by which
they like the Gentiles had offended against God. And Paul declaring
this says, "For there is no difference between the few and the Greek:
For all have sinned, and come short of the glory of God: being
justified freely by His grace." (Rom. x. 12; Rom. iii, 22-24.) And on
this head he treats profitably and very wisely throughout that Epistle.
But in a former part of it he proves that they are worthy of still
greater punishment. "For as many as have sinned in the law shall be
judged by the law" (Rom. ii. 12); that is to say, more severely, as
having for their accuser the law as well as nature. And not for this
only, but for that they have been the cause that God is blasphemed
among the Gentiles: "My(4) Name," He saith, "is blasphemed among the
Gentiles through you." (Rom. ii. 24; Isa. lii. 5.)
Since now this it was that stung them most, (for the
thing appeared incredible even to those of the circumcision who
believed, and therefore they brought it as a charge against Peter, when
he was come up to them from Cesarea, that he "went in to men
uncircumcised, and did eat with them" (Acts xi. 3); and after that they
had learned the dispensation of God, even so still(5) they wondered how
"on the Gentiles also was poured out the gift of the Holy Ghost" (Acts
x. 45): showing by their astonishment that they could never have
expected so incredible a thing,) since then he knew that this touched
them nearest, see how he has emptied(6) their pride and relaxed(7)
their highly swelling insolence. For after having discoursed on the
case of the heathen,(8) and shown that they had i not from any quarter
any excuse, or hope of salvation, and after having definitely charged
them both with the perversion(9) of their doctrines and the uncleanness
of their lives, he shifts his argument to the Jews; and(10) after
recounting all the expressions of the Prophet, in which he had said
that they were polluted, treacherous, hypocritical persons, and had
"altogether become unprofitable," that there was "none" among them
"that seeketh after God," that they had "all gone out of the way" (Rom.
iii. 12), and the like, he adds, "Now we know that what things soever
the law saith, it saith to them who are under the law: that every mouth
may be stopped, and all the world may become guilty before God." (Rom.
iii. 19.) "For all have sinned, and come short of the glory of God."
(Rom. iii. 23.)
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Why then exaltest thou thyself, O Jew? why art thou
high minded? for thy mouth also is stopped, thy boldness also is taken
away, thou also with all the world art become guilty, and, like others,
art placed in need of being justified freely. Thou oughtest surely even
if thou hadst stood upright and hadst had great boldness with God, not
even so to have envied those who should be pitied and saved through His
lovingkindness. This is the extreme of wickedness, to pine at the
blessings of others; especially when this was to be effected without
any loss of thine. If indeed the salvation of others had been
prejudicial to thy advantages, thy grieving might have been reasonable;
though not even then would it have been so to one who had learned true.
wisdom.(1) But if thy reward is not increased by the punishment of
another, nor diminished by his welfare, why dost thou bewail thyself
because that other is freely saved? As I said, thou oughtest not, even
wert thou (one) of the approved, to be pained at the salvation which
cometh to the Gentiles through grace. But when thou, who art guilty
before thy Lord of the same things as they, and hast thyself offended,
art displeased at the good of others, and thinkest great things, as if
thou alone oughtest to be partaker of the grace, thou art guilty not
only of envy and insolence, but of extreme folly, and mayest be liable
to all the severest torments; for thou hast planted within thyself the
root of all evils, pride.
Wherefore a wise man has said, "Pride is the
beginning of sin" (Ecclus. x. 13): that is, its root, its source, its
mother. By this the first created was banished from that happy abode:
by this the devil who deceived him had fallen from that height of
dignity; from which that accursed one, knowing that the nature of the
sin was sufficient to cast down even from heaven itself, came this way
when he labored to bring down Adam from such high honor. For having
puffed him up with the promise that he should be as a God, so he broke
him down, and cast him down into the very gulfs of hell.(2) Because
nothing so alienates men from the lovingkindness of God, and gives them
over to the fire of the pit,(3) as the tyranny of pride. For when this
is present with us, our whole life becomes impure, even though we
fulfill temperance, chastity, fasting, prayer, almsgiving, anything.
For, "Every one," saith the wise man, "that is proud in heart is an
abomination(4) to the Lord." (Prov. xvi. 5.) Let us then restrain this
swelling of the soul, let us cut up by the roots this lump of pride, if
at least we would wish to be clean, and to escape the punishment
appointed for the devil. For that the proud must fall under the same
punishment as that (wicked) one, hear Paul declare; "Not a novice, test
being lifted up with pride, he fall into the judgment, and the snare of
the devil."(5) What is "the judgment"?(6) He means, into the same
"condemnation," the same punishment. How then does he say, that a man
may avoid this dreadful thing? By reflecting upon(7) his own nature,
upon the number of his sins, upon the greatness of the torments in that
place, upon the transitory nature of the things which seem bright in
this world, differing in nothing from grass, and more fading than the
flowers of spring. If we continually stir within ourselves these
considerations, and keep in mind those who have walked most upright,
the devil, though he strive ten thousand ways, will not be able to
lift(8) us up, nor even to trip(9) us at all. May the God who is the
God Of the humble, the good and merciful God, grant both to you and me
a broken and humbled heart, so shall we be enabled easily to order the
rest aright, to the glory of our Lord Jesus Christ, by whom and with
whom, to the Father and the Holy Ghost, be glory forever and ever. Amen.
35
HOMILY X.
JOHN i. 11.
"He came unto His own, and His own received Him not."
[1.] BELOVED, God being loving towards man and
beneficent, does and contrives all things in order that we may shine in
virtue, and as desiring that we be well approved by Him. And to this
end He draws no one by force or compulsion: but by persuasion and
benefits He draws all that will, and wins them to Himself. Wherefore
when He came, some received Him, and others received Him not. For He
will have no unwilling, no forced domestic, but all of their own will
and choice, and grateful to Him for their service. Men, as needing the
ministry of servants, keep many in that state even against their will,
by the law of ownership;(1) but God, being without wants, and not
standing in need of anything of ours, but doing all only for our
salvation makes us absolute(2) in this matter, and therefore lays
neither force nor compulsion on any of those who are unwilling. For He
looks only to our advantage: and to be drawn unwilling to a service
like this is the same as not serving at all.
"Why then," says one, "does He punish those who will
not listen(3) to Him, and why hath He threatened hell to those who
endure(4) not His commands?" Because, being Good exceedingly, He cares
even for those who obey Him not, and withdraws not from them who start
back and flee from Him. But when we(5) had rejected the first way of
His beneficence, and had refused to come by the path of persuasion and
kind treatment, then He brought in upon us the other way, that of
correction and punishments; most bitter indeed, but still necessary,
when the former is disregarded.(6) Now lawgivers also appoint many and
grievous penalties against offenders, and yet we feel no aversion to
them for this; we even honor them the more on account of the
punishments they have enacted, and because though not needing a single
thing that we have, and often not knowing who they should be that
should enjoy the help afforded by their written laws,(7) they still
took care for the good ordering of our lives, rewarding those who live
virtuously, and checking by punishments the intemperate, and those(8)
who would mar the repose(9) of others. And if we admire and love these
men, ought we not much more to marvel at and love God on account of His
so great care? For the difference between their and His forethought
regarding us is infinite. Unspeakable of a truth are the riches of the
goodness of God, and passing all excess? Consider; "He came to His
own," not for His personal need, (for, as I said, the Divinity is
without wants,) but to do good unto His own people. Yet not even so did
His own receive Him, when He came to His own for their advantage, but
repelled Him, and not this only, but they even cast Him out of the
vineyard, and slew Him. Yet not for this even did He shut them out from
repentance, but granted them, if they had been willing, after such
wickedness as this, to wash off all their transgressions by faith in
Him, and to be made equal to those who had done no such thing, but are
His especial friends. And that I say not this at random, or for
persuasion's sake, all the history of the blessed Paul loudly declares.
For when he, who after the Cross persecuted Christ, and had stoned His
martyr Stephen by those many hands, repented, and condemned his former
sins, and ran to Him whom he had persecuted, He immediately enrolled
him among His friends, and the chiefest of them, having appointed him a
herald and teacher of all the world, who had been "a blasphemer, and
persecutor, and injurious." (1 Tim. i. 13.) Even as he rejoicing at the
lovingkindness of God, has proclaimed aloud, and has not been ashamed,
but having recorded in his writings, as on a pillar, the deeds formerly
dared by him, has exhibited them to all; thinking it better that his
former life should be placarded(11) in sight of all, so that the
greatness of the free gift of God might appear, than that he should
obscure His ineffable and indescribable lovingkindness by hesitating to
parade(12) before all men his own error. Wherefore continually(13) he
treats of his persecution, his plottings, his wars against the Church,
at one time saying, "I am not meet to be called an Apostle, because I
persecuted the Church of God" (1 Cor. xv. 9); at another, "Jesus came
into the world to save sinners, of whom I am chief." (1 Tim. i. 15.)
And again, "Ye have heard of my conversation in time
36
past in the Jews' religion, how that beyond measure I persecuted the
church of God, and wasted it." (Gal. i. 13.)
[2.] For making as it were a kind of return to
Christ for His longsuffering towards him, by showing who it was, what a
hater and enemy that He saved, he declared with much openness the
warfare which at the first with all zeal he warred against Christ; and
with this he holds forth good hopes to those who despaired of their
condition. For he says, that Christ accepted him, in order that in him
first He "might show forth all longsuffering" (Tim. i. 16), and the
abundant riches of His goodness, "for a pattern to them that should
hereafter believe in Him to life everlasting." Because the things which
they had dared were too great for any pardon which the Evangelist
declaring, said,
"He came to His own, and His own received Him not."
Whence came He, who filleth all things, and who is everywhere present?
What place did He empty of His presence, who holdeth and graspeth all
things in His hand? He exchanged not one place for another; how should
He? But by His coming down to us He effected this. For since, though
being in the world, He did not seem to be there, because He was not yet
known, but afterwards manifested Himself by deigning to take upon Him
our flesh he (St. John) calls this manifestation and descent "a
coming."(1) One might wonder at(2) the disciple who is not ashamed of
the dishonor of his Teacher, but even records the insolence which was
used towards Him: yet this is no small proof of his truth-loving
disposition. And besides, he who feels shame should feel it for those
who have offered an insult, not for the person outraged.(3) Indeed He
by this very thing shone the brighter, as taking, even after the
insult, so much care for those who had offered it; while they appeared
ungrateful and accursed in the eyes of all men, for having rejected Him
who came to bring them so great goods, as hateful to them, and an
enemy. And not only in this were they hurt, but also in not obtaining
what they obtained who received Him. What did these obtain?
Ver. 12. "As many as received Him, to them gave He
power to become the sons of God," says the Evangelist. "Why then, O
blessed one, dost thou not also tell us the punishment of them who
received Him not? Thou hast said that they were 'His own,' and that
when 'He came to His own, they received Him not'; but what they shall
suffer for this, what punishment they shall undergo, thou hast not gone
on to add. Yet so thou wouldest the more have terrified them, and have
softened the hardness of their insanity by threatening. Wherefore then
hast thou been silent?" "And what other punishment," he would say, "can
be greater than this, that when power is offered them to become sons of
God, they do not become so, but willingly deprive themselves of such
nobility and honor as this?" Although their punishment shall not even
stop at this point, that they gain no good, but moreover the
unquenchable fire shall receive them, as in going on he has more
plainly revealed. But for the present he speaks of the unutterable
goods of those who received Him, and sets these words in brief before
us,(4) saying, "As many as received Him, to them gave He power to
become sons of God." Whether bond or free, whether Greeks or barbarians
or Scythians, unlearned or learned, female or male, children or old
men, in honor or dishonor, rich or poor, rulers or private persons,
all, He saith, are deemed worthy the same privilege; for faith and the
grace of the Spirit, removing the inequality caused by worldly things,
hath moulded all to one fashion, and stamped them with one impress, the
King's. What can equal this lovingkindness? A king, who is framed of
the same clay with us, does not deign to enrol among the royal host his
fellow-servants, who share the same nature with himself, and in
character often are better than he, if they chance to be slaves; but
the Only-Begotten Son of God did not disdain to reckon among the
company of His children both publicans, sorcerers, and slaves, nay, men
of less repute and greater poverty than these, maimed in body, and
suffering from ten thousand ills. Such is the power of faith in Him,
such the excess of His grace. And as the element of fire, when it meets
with ore from the mine, straightway of earth makes it gold, even so and
much more Baptism makes those who are washed to be of gold instead of
clay; the Spirit at that time falling like fire into our souls, burning
up the "image of the earthy" (1 Cor. xv. 49), and producing "the image
of the heavenly," fresh coined, bright and glittering, as from the
furnace-mould.
Why then did he say not that" He made them sons of
God," but that "He gave them power to become sons of God"? To show that
we need much zeal to keep the image of sonship impressed on us at
Baptism, all through without spot or soils; and at the same time to
show that no one shall be able to take this power from us, unless we
are the first to deprive ourselves of it. For if among men, those who
have received the absolute control of any matters have well-nigh as
much power as those who gave them the charge; much more shall we, who
have obtained such honor from God, be, if we do noth-
37
is greater and better than all. At the same time too he wishes to show,
that not even does grace come upon man irrespectively,(1) but upon
those who desire and take pains for it. For it lies in the power of
these to become (His) children since if they do not themselves first
make the choice, the gift does not come upon them, nor have any effect.
[3.] Having therefore everywhere excluded compulsion
and pointing to (man's) voluntary choice and free power, he has said
the same now. For even in these mystical blessings,(2) it is, on the
one hand, God's part, to give the grace, on the other, man's to supply
faith; and in after time there needs for what remains much earnestness.
In order to preserve our purity, it is not sufficient for us merely to
have been baptized and to have believed, but we must if we will
continually enjoy this brightness, display a life worthy of it. This
then is God's work in us. To have been born the mystical Birth, and to
have been cleansed from all our former sins, comes from Baptism; but to
remain for the future pure, never again after this to admit any stain
belongs to our own power and diligence. And this is the reason why he
remains us of the manner of the birth, and by comparison with fleshly
pangs shows its excellence, when he says,
Ver. 13. "Who were born, not of blood,(3) nor of the
will of the flesh, but of God." This he has done, in order that,
considering the vileness, and lowness of the first birth, which is "of
blood," and "the will of the flesh," and perceiving the highness and
nobleness of the second, which is by grace, we may form from thence
some great opinion of it, and one worthy of the gift of Him who hath
begotten, us, and for the future exhibit much earnestness.
For there is no small fear, lest, having sometime
defiled that beautiful robe by our after sloth and transgressions, we
be cast out from the inner room(4) and bridal chamber, like the five
foolish virgins, or him who had not on a wedding garment. (Matt. xxv.;
xxii.) He too was one of the guests, for he had been invited; but
because, after the invitation and so great an honor, he behaved with
insolence towards Him who had invited him, hear what punishment he
suffers, how pitiable, fit subject for many tears. For when he comes to
partake of that splendid table, not only is he forbidden the least, but
bound hand and foot alike, is carried into outer darkness, to undergo
eternal and endless wailing and gnashing of teeth. Therefore, beloved,
let not us either expect(5) that faith is sufficient to us for
salvation; for if we do not show forth a pure life, but come clothed
with garments unworthy of this blessed calling, nothing. hinders us
from suffering the same as that wretched one, It is strange that He,
who is God and King, is not ashamed of men who are vile, beggars, and
of no repute, but brings even them of the cross ways to that table;
while we manifest so much insensibility, as not even to be made better
by so great an honor, but even after the call remain in our old
wickedness, insolently abusing(6) the unspeakable lovingkindness of Him
who hath called us. For it was not for this that He called us to the
spiritual and awful communion of His mysteries, that we should enter
with our former wickedness; but that, putting off our filthiness, we
should change our raiment to such as becomes those who are entertained
in places. But if we will not act worthily of that calling this no
longer rests with Him who hath honored us, but with ourselves; it is
not He that casts us out from that admirable company of guests, but we
cast out ourselves.
He has done all His part. He has made the marriage,
He has provided the table, He has sent men to call us, has received us
when we came, and honored us with all other honor; but we, when we have
offered insult to Him, to the company, and to the wedding, by our
filthy garments, that is, our impure actions, are then with good cause
cast out. It is to honor the marriage and the guests, that He drives
off those bold(7) and shameless persons; for were He to suffer those
clothed in such a garment, He would seem to be offering insult to the
rest. But may it never be that one, either of us or of other, find this
of Him who has called us! For to this end have all these things been
written before they come to pass, that we, being sobered by the threats
of the Scriptures, may not suffer this disgrace and punishment to go on
to the deed, but stop it at the word only, and each with bright apparel
come to that call; which may it come to pass that we all enjoy, through
the grace and lovingkindness of our Lord Jesus Christ, by whom and with
whom, to the Father and the Holy Ghost, be glory for ever and ever.
Amen.
38
HOMILY XI.
JOHN i. 14.
"And the Word was made Flesh, and dwelt among us."
[1.] I DESIRE tO ask one
favor of you all, before
I touch on the words of the Gospel; do not you refuse my request, for I
ask nothing heavy or burdensome, nor, if granted, will it be useful
only to me who receive, but also to you who grant it, and perhaps far
more so to you. What then is it that I require of you? That each of you
take in hand that section of the Gospels which is to be read among you
on the first day of the week, or even on the Sabbath, and before the
day arrive, that he sit down at home and read it through, and often
carefully consider its contents, and examine all its parts well,
what(1) is deal what obscure,(2) what seems to make for the
adversaries,(3) but does not really so; and when you have tried,(4) in
a word(5) every point, so go to hear it read. For from zeal like this
will be no small gain both to you and to us. We shall not need much
labor to render dear the meaning of what is said, because your minds
will be already made familiar with the sense of the words, and you will
become keener and more clear-sighted not for hearing only, nor for
learning, but also for the teaching of others. Since, in the way that
now most of those who come hither hear, competed to take in the meaning
of all at once, both the words, and the remarks we make upon them, they
will not, though we should go on doing this for a whole year, reap any
great gain. How can they, when they have leisure for what is said as a
by work,(6) and only in this place, and for this short time? If any lay
the fault on business, and cares, and constant occupation in public and
private matters, in the first place, this is no slight charge in
itself, that they are surrounded with such a multitude of business, are
so continually nailed to the things of this life, that they cannot find
even a little leisure for what is more needful than all Besides, that
this is a mere pretext and excuse, their meetings with friends would
prove against them, their loitering in the theaters, and the parties(7)
they make to see horse races, at which they often spend whole days, yet
never in that case does one of them complain of the pressure of
business. For trifles then you can without making any excuses, always
find abundant leisure; but when you ought to attend to the things of
God, do these seem to you so utterly superfluous and mean, that you
think you need not assign even a little leisure to them? How do men of
such disposition deserve to breathe or to look upon this sun?
There is another most foolish excuse of these
sluggards; that they have not the books in their possession. Now as to
the rich, it is ludicrous that we should take our aim at(8) this
excuse; but because I imagine that many of the poorer sort continually
use it, I would gladly ask, if every one of them does not have all the
instruments of the trade which he works at, full and complete, though
infinite(9) poverty stand in his way? Is it not then a strange thing,
in that case to throw no blame on poverty, but to use every means that
there be no obstacle from any quarter, but, when we might gain such
great advantage, to lament our want of leisure and our poverty?
Besides, even if any should be so poor, it is in
their power, by means of the continual reading of the holy Scriptures
which takes place here, to be ignorant of nothing contained in them. Or
if this seems to you impossible, it seems so with reason; for many do
not come with fervent zeal to hearken to what is said, but having done
this one thing(10) for form's sake(11) on our account,(12) immediately
return home. Or if any should stay, they are no better disposed than
those who have retired, since they are only present here with us in
body. But that we may not overload you with accusations, and spend all
the time in finding fault, let us proceed to the words of the Gospel,
for it is time to direct the remainder of our discourse to what is set
before us. Rouse yourselves therefore, that nothing of what is said
escape you.
"And the Word was made Flesh," he saith, "and dwelt
among us."
Having declared that they who received Him were
"born of God," and had become "sons of God," he adds the cause and
reason of this unspeakable honor. It is that "the Word became Flesh,"
that the Master took on Him the form of a servant. For He became Son of
man, who was God's own(13) Son, in order that He might make the sons of
men to be children of God. For the high when it associates with the low
touches not at all its own honor, while it raises
39
up the other from its excessive lowness; and even thus it was with the
Lord. He in nothing diminished His own Nature by this condescension,(1)
but raised us, who had always sat in disgrace and darkness, to glory
unspeakable. Thus it may be, a king, conversing with interest and
kindness with a poor mean man, does not at all shame himself, yet makes
the other observed by all and illustrious. Now if in the case of the
adventitious dignity of men, intercourse with the humbler person in
nothing injuries the more honorable, much less can it do so in the case
of that simple and blessed Essence which has nothing adventitious, or
subject to growth or decay, but has(2) all good things immovable, and
fixed for ever. So that when you hear that "the Word became Flesh," be
not disturbed nor cast down, For that Essence did not change(3) to
flesh, (it is impiety(4) to imagine this,) but continuing what it is,
It so took upon It the form of a servant.
[2.] Wherefore then does he use the expression, "was
made"? To stop the mouths of the heretics. For since there are some(5)
who say that all the circumstances of the Dispensation were an
appearance, a piece of acting, an allegory, at once to remove
beforehand their blasphemy, he has put "was made"; desiring to show
thereby not a change of substance, (away with the thought,) but the
assumption of very flesh. For as when (Paul) says, "Christ hath
redeemed us from the curse of the law, being made a curse for us," he
does not mean that His essence removing from Its proper glory took upon
It the being(6) of an accused thing, (this not even devils could
imagine, nor even the very foolish, nor those deprived of their natural
understanding, such impiety as well as madness does it contain,) as
(St. Paul) does not say this, but that He, taking upon Himself the
curse pronounced against us, leaves us no more under the curse; so also
here he (St. John) says that He "was made Flesh," not by changing His
Essence to flesh, but by taking flesh to Himself, His Essence remained
untouched.
If they say that being God, He is Omnipotent, so
that He could lower Himself(7) to the substance of flesh, we will reply
to them, that He is Omnipotent as long as He continues to be God. But
if He admit of change, change for the worse, how could He be God? for
change is far from that simple Nature. Wherefore the Prophet saith,
"They all shall wax old as doth a garment, and as a vesture shalt Thou
roll them up, and they shall be changed; but Thou art the same, and Thy
years shall not fail." (Ps. cii. 27, LXX.) For that Essence is superior
to all change. There is nothing better than He, to which He might
advance and reach. Better do I say? No, nor equal to, nor the least
approaching Him. It remains, therefore, that if He change, He must
admit a change for the worse; and this would not be God. But let the
blasphemy return upon the heads of those who utter it. Nay, to show
that he uses the expression,'" was made" only that you should not
suppose a mere appearance, hear from what follows how he clears the
argument, and overthrows that wicked suggestion. For what does he add?
"And dwelt among us." All but saying, "Imagine nothing improper from
the word 'was made'; I spoke not of any change of that un- changeable
Nature, but of Its dwelling(8) and in habiting. But that which
dwells(9) cannot be the same with that in which it dwells, but
different; one thing dwells in a different thing, otherwise it would
not be dwelling; for nothing can inhabit itself. I mean, different as
to essence; for by an Union.(10) and Conjoining(11) God the Word and
the Flesh are One, not by any confusion or obliteration of substances,
but by a certain union ineffable, and past(12) understand. Ask not
how(13) for It was MADE, sO as He knoweth."
What then was the tabernacle in which He dwelt? Hear
the Prophet say; "I will raise up the tabernacle of David that is
fallen." (Amos ix. II.) It was fallen indeed, our nature had fallen an
incurable fall, and needed only that mighty Hand. There was no
possibility of raising it again, had not He who fashioned it at first
stretched forth to it His Hand, and stamped it mew with His Image, by
the regeneration of water and the Spirit. And observe I pray you, the
awful and ineffable nature(14) of the mystery. He inhabits this
tabernacle for ever, for He clothed Himself with our flesh, not as
again to leave it, but always to have it with Him. Had not this been
the case, He would not have deemed it worthy of the royal throne, nor
would He while wearing it have been worshiped by all the host of
heaven, angels archangel, thrones, principalities, dominions, powers.
What word, what though can represent such great honor done to our race,
so truly marvelous and awful? What angel what archangel? Not one in any
place, whether in heaven, or upon earth. For such are the mighty
works(15) of God, so great and marvelous are His benefits, that a right
description of them exceeds not only the tongue of men, but even the
power of angels.
40
Wherefore we will(1) for a while dose our discourse,
and be silent; only delivering to you this charge,(2) that you repay
this our so great Benefactor by a return which again shall bring round
to us all profit. The return is, that we look with all carefulness to
the state of our souls. For this too is the work of His lovingkindness,
that He who stands in no need of anything of ours says that He is
repaid when we take care of our own souls. It is therefore an act of
extremist folly, and one deserving ten thousand chastisements, if we,
when such honor has been lavished upon us, will not even contribute
what we can, and that too when profit comes round to us again by these
means, and ten thousand blessings are laid before us on these
conditions. For all these things let us returns glory to our merciful
God, not by words only, but much more by works that we may obtain the
good things hereafter, which may it be that we all attain to, through
the grace and lovingkindness of our Lord Jesus Christ, by whom and with
whom, to the Father and the Holy Ghost, be glory for ever and ever.
Amen.
HOMILY XII.
JOHN i. 14.
"And we beheld His glory, the glory as of the Only-Begotten of the
Father, fall of grace and truth."
[ I.] PERHAPS we seemed to you the other day(3)
needlessly hard upon you and burdensome using too sharp language, and
extending too far our reproaches against the sluggishness of the many.
Now if we had done this merry from a desire to vex you, each of you
would with cause have been angry; but if, looking to your advantage, we
neglected in our speech what might gratify you, if ye will not give us
credit for our forethought, you should at least pardon us on account of
such tender love(4) For in truth we greatly fear, lest, if we are
taking pains,(5) and you are not willing to manifest the same diligence
in listening your future reckoning may be the more severe. Wherefore we
are compelled continually to arouse and waken you, that nothing. of
what is said may escape(6) you. For so you will be enabled to live for
the present with much confidence, and to exhibit it at that Day before
the judgment-seat of Christ. Since then we have lately sufficiently
touched you, let us to-day at the outset enter on the expressions
themselves.
"We beheld," he says, "His glory, the glory as of
the Only-Begotten of the Father."
Having declared that we were made "sons of God," and
having shown in what manner(7) namely, by the "Word" having been "made
Flesh," he again mentions another advantage which we gain from this
same circumstance. What is it? "We beheld His glory, the glory as of
the Only-Begotten of the Father"; which we could not have beheld, had
it not been shown to us, by means of a body like to our own(9) For if
the men of old time could not even bear to look upon the glorified
countenance of Moses, who partook of the same nature with us, if that
just man needed a veil which might shade over the purity(10) of his
glory, and show to them have face of their prophet mild and gentle;(11)
how could we creatures of clay and earth have endured the unveiled
Godhead, which is unapproachable even by the powers above? Wherefore He
tabernacled (12) among us, that we might be able with much fearlessness
to approach Him, speak to, and converse with Him.
But what means "the glory as of the Only-Begotten of
the Father "? Since many of the Prophets too were glorified, as this
Moses himself, Elijah, and Elisha, the one encircled by the fiery
chariot (2 Kings vi. 17), the other taken up by it; and after them,
Daniel and the Three Children, and the many others who showed forth
wonders(13); and angels who have appeared among men, and partly
disclosed 14 to beholders the flashing light of their proper nature;
and since not angels only, but even the Cherubim were seen by the
Prophet in great glory, and the Seraphim also: the Evangelist leading
us away from all these, and removing our thoughts from created things,
and from the brightness of our fellow-servants, sets us at the very
summit of good. For, "not of prophet," says(15) he, "nor angel, nor
archangel, nor of the higher power, nor of any other created nature,"
if other there
41
be, but of the Master Himself the King Himself, the true Only-Begotten
Son Himself, of the Very Lord(1) of all, did we "behold the glory."
For the expression "as," does not in this place
belong to similarity or comparison, but to confirmation and
unquestionable definition; as though he said, "We beheld glory, such as
it was becoming, and likely that He should possess, who is the
Only-Begotten and true Son of God, the King of all." The habit (of so
speaking) is general, for I shall not refuse to strengthen my argument
even from common custom, since it is not now my object to speak with
any reference to beauty of words, or elegance of composition, but only
for your advantage; and therefore there is nothing to prevent my
establishing my argument by the instance of a common practice. What
then is the habit of most persons? Often when any have seen a king
richly decked, and glittering on all sides with precious stones, and
are afterwards describing to others the beauty, the ornaments, the
splendor, they enumerate as much as they can, the glowing tint of the
purple robe, the size of the jewels, the whiteness of the mules, the
gold about the yoke, the soft and shining couch. But when after
enumerating these things, and other things besides these, they cannot
say what they will, give a full idea of(2) the splendor, they
immediately bring in: "But why say much about it; once for all, he was
like a king;" not desiring by the expression "like," to show that he,
of whom they say this, resembles a king, but that he is a real king.
Just so now the Evangelist has put the word AS, desiring to represent
the transcendent nature and incomparable excellence of His glory.
For indeed all others both angels and archangels and
prophets, did everything as under command; but He with the authority
which becomes a King and Master; at which even the multitudes wondered,
that He taught as "one having authority." (Matt. vii. 29.) Even angels
as I said, have appeared with great glory upon the earth; as in the
case of Daniel, of David, of Moses, but they did all as servants who
have a Master. But He as Lord and Ruler of all, and this when He
appeared in poor and humble form; but even so creation recognized her
Lord. Now the star from heaven which called the wise men to worship
Him, the vast throng pouring everywhere of angels attending the
Lord,(3) and hymning His praise and besides them, many other heralds
sprang up on a sudden, and all, as they met,(4) declared to one another
the glad tidings of this ineffable mystery; the angels to the
shepherds; the shepherds to those of the city; Gabriel to Mary and
Elisabeth; Anna and Simeon to those who came to the Temple. Nor were
men and women only lifted up(5) with pleasure, but the very infant who
had not yet come forth to light, I mean the citizen of the wilderness,
the namesake of this Evangelist, leaped while yet in his mother's womb,
and all were soaring(6) with hopes for the future. This too immediately
after the Birth. But when He had manifested Himself still farther,
other wonders, yet greater than the first, were seen. For it was no
more star, or sky, no more angels, or archangels, not Gabriel, or
Michael, but the Father Himself from heaven above, who proclaimed Him,
and with the Father the Comforter, flying down at the uttering of the
Voice and resting on Him. Truly therefore did he say, "We beheld His
glory, the glory as of the Only-Begotten of the Father."
[2.] Yet he says it not only on account of these
things, but also on account of what followed them; for no longer do
shepherds only, and widow women, and aged men, declare to us the good
tidings, but the very voice(7) of the things themselves, sounding
clearer than any trumpet, and so loudly, that the sound was straightway
heard even in this land. "For," says on, "his fame went into(8) all
Syria" (Matt. iv. 24); and He revealed Himself to all, and all things
everywhere exclaimed, that the King of Heaven was come. Evil spirits
everywhere fled and started away from Him, Satan covered his face(9)
and retired, death(10) at that time retreated before Him, and
afterwards disappeared altogether; every kind of infirmity was loosed,
the graves let free the dead, the devils those whom they had maddened,n
and diseases the sick. And one might see things strange and wonderful,
such as with good cause the prophets desired to see, and saw not. One
might see eyes fashioned (John ix. 6, 7), (might see) Him showing to
all in short space and on the more noble portion of the body, that
admirable thing which all would have desired to see, how God formed
Adam from the earth; palsied and distorted limbs fastened and adapted
to each other, dead hands moving, palsied feet leaping amen, ears that
were stopped re-opened, and the tongue sounding aloud which before was
tied by speechlessness. For having taken in hand the common nature of
men, as some excellent workman might take a house decayed by time, He
filled up what was broken off banded together its crevices and shaken
portions, and raised up again what was entirely fallen down.
And what should one say of the fashioning of
42
the soul, so much more admirable than that of the body? The health of
our bodies is a great thing, but that of our souls is as much greater
as the soul is better than the body. And not on this account only, but
because our bodily nature follows withersoever the Creator will lead it
and there is nothing to resist, but the soul bring its own mistress,
and possessing power over its acts, does not in all things obey God,
unless it will to do so. For God will not make it beautiful and
excellent, if it be reluctant and in a manner constrained by force, for
this is not virtue at all; but He must persuade it to become so of its
own will and choice. And so this cure is more difficult than the other;
yet even this succeeded, and every kind of wickedness was banished. And
as He re-ordered the bodies which He cured, not to health only, but to
the highest vigor, so did He not merely deliver the souls from
extremist wickedness, but brought them to the very summit of
excellence. A publican became an Apostle, and a persecutor, blasphemer,
and injurious, appeared as herald to the world and the Magi became
teachers of the Jews, and a thief was declared a citizen of Paradise,
and a harlot shone forth by the greatness of her faith, and of the two
women, of Canaan and Samaria, the latter who was another harlot
undertook to preach the Gospel to her countrymen, and having enclosed a
whole city in her net,(1) so brought them(2) to Christ; while the
former by faith and perseverance, procured the expulsion of an evil
spirit from her daughter's soul; and many others much worse than these
were straightway numbered in the rank of disciples, and at once all the
infirmities(3) of their bodies and diseases of their souls were
transformed, and they were fashioner anew to health and exactest
virtue. And of these, not two or three men, not five, or ten and
nations, were very easily remodeled. Why should one speak of the wisdom
of the commands, the excellency of the heavenly laws, the good ordering
of the angelic polity? For such a life hath He proposed to us, such
laws appointed for us, such a polity established, that those who put
these things into practice, immediately become angels and like to God,
as far as is in our power, even though they(4) may have been
worse than all men.
[3.] The Evangelist therefore having brought
together all these things, the marvels in our bodies, in our souls, in
the elements(5) (of our faith), the commandments, those gifts ineffable
and higher than the heavens, the laws, the polity, the persuasion, the
future promises, His sufferings, uttered that voice so wonderful and
full of exalted doctrine, saying, "We beheld His glory, the glory as of
the Only-Begotten of the Father, full of grace and truth." For we
admire Him not only on account of the miracles, but also by reason of
the sufferings; as that He was nailed upon the Cross, that He was
scourged, that He was buffeted, that He was spit upon, that He received
blows on the cheek from those to whom He had done good. For even of
those very things which seem to be shameful, it is proper to repeat the
same expression, since He Himself called that action(6) "glory." For
what then took place was (proof) not only of kindness and love, but
also of unspeakable power. At that time death was abolished, the curse
was loosed, devils were shamed and led in triumph and made a show of,
and the handwriting of our sins was nailed to the Cross. And then,
since these wonders were doing invisibly, others took place visibly,
showing that He was of a truth the Only-Begotten Son of God, the Lord
of all creation. For while yet that blessed Body hung upon the tree,
the sun turned away his rays, the whole earth was troubled and became
dark, the graves were opened, the ground quaked, and an innumerable
multitude of dead leaped forth, and went into the city. And while the
stones of His tomb were fastened upon the vault, and the sells yet upon
them, the Dead arose, the Crucified, the nail-pierced One, and(7)
having filled His eleven disciples with His mighty(8) power, He sent
them to men throughout all the world, to be the common healers of all
their kind(9) to correct their way of living, to spread through every
part of the earth the knowledge of their heavenly doctrines, to break
down the tyranny of devils, to teach those great and ineffable
blessings, to bring to us the glad tidings of the soul's immortality,
and the eternal life of the body, and rewards which are beyond
conception, and shall never have an end. These things then, and yet
more than these, the blessed Evangelist having in mind, things which
though he knew, he was not able to write, because the world could not
have contained them (for if all things "should be written every one, I
suppose that even the world itself could not contain the books that
should be written"--c xxi. 25), reflecting there,re on all these, he
cries out, "We beheld His glory, the glory as of the Only-Begotten of
the Father, full of grace and truth."
It behooves therefore those who have been deemed
worthy to see and to hear such things, and who have enjoyed so great a
gift, to display also a life worthy of the doctrines, that they may
enjoy also the good things which are (laid up) there. For our Lord
Jesus Christ came, not
43
only that we might behold His glory here, but also that which shall be.
For therefore He saith, "I will that these(1) also be with Me where I
am, that they may behold My glory." (c. xvii. 24.) Now if the glory
here was so bright and splendid, what can one say of that (which shall
be) ? for it shall appear not on this corruptible earth, nor while we
are in perishable bodies, but in a creation which is imperishable, and
waxes not old, even to represent in words. O(2) blessed, thrice
blessed, yea many times so, they who are deemed worthy to be beholders
of that glory! It is concerning this that the prophet says, "Let the
unrighteous be taken away, that he behold not the glory of the Lord."
(Isa. xxvi. 10, LXX.) God grant that not one of us be taken away nor
excluded ever from beholding it. For if we shall not hereafter enjoy
it, then it is time to say of ourselves, "Good were it for" us, "if" we
"had never been born." For why do we live and breathe ? What are we, if
we fail of that spectacle, if no one grant us then to behold our Lord ?
If those who see not the light of the sun endure a life more bitter
than any death, what is it likely that they who are deprived of that
light must suffer? For in the one case the loss is confined to this one
privation; but in the other it does not rest here, (though if this were
the only thing to be dreaded, even then the degrees of punishment would
not be equal, but one would be as much severer than the other, as that
sun is incomparably superior to this,)but now we must look also for
other vengeance; for he who beholds not that light must not only be led
into darkness, but must be burned continually, and waste away, and
gnash his teeth, and suffer ten thousand other dreadful things. Let us
then not permit ourselves by making this brief time a time of
carelessness and remissness, to fall into everlasting punishment, but
let us watch and be sober, let us do all things, and make it all
our business to attain to that felicity, and to keep far from
that river of fire, which rushes with a loud roaring before the
terrible judgment seat. For he who has once been cast in there, must
remain for ever; there is no one to denver him from his punishment, not
father, not mother, not brother. And this the prophets themselves
declared aloud; one saying, "Brother delivers not brother. Shall man
deliver?" (Ps. xlix. 7, LXX.) And Ezekiel has declared somewhat more
than this, saying, "Though Noah, Daniel, and Job were 'in it, they
shall deliver neither sons nor daughters." (Ezek. xiv. 16.) For one
defense(5) only, that through works,(6) is there, and he who is
deprived of that cannot be saved by any other means. Revolving these
things then, and reflecting upon them continually, let us cleanse our
life and make it lustrous, that we may see the Lord with boldness, and
obtain the promised good things; through the grace and lovingkindness
of our Lord Jesus Christ, by whom and with whom, to the Father and the
Holy Spirit be glory for ever and ever. Amen.
HOMILY XIII.
John i. 15.
"John beareth witness of Him, and crieth, saying,
This is He of whom I spake, saying, He that cometh after me is
preferred before me, for He was before me."
[I.] DO we then run and labor in vain? Are we sowing
upon the rocks? Does the seed fall upon the rocks? Does the seed fall
without our knowing it by the wayside, and among thorns? I am greatly
troubled and fear, lest our husbandry be unprofitable; not(3) as though
I shall be a loser as well as you, touching the reward of this labor.
For it h not with those who teach as it is with husbandmen. Oftentimes
the husbandman after his year's toil, his hard work and sweat, if the
earth produce no suitable return for his pains, will be(4) able to find
comfort for his labors from none else, but returns ashamed and downcast
from his barn to his dwelling, his wife and children, unable to require
of any man a reward for his lengthened toil. But in our case there
is(7) nothing like this. For even though the soil which we cultivate
bring forth no fruit, if we have shown all industry, the Lord of it and
of us will not suffer us to depart with disappointed hopes, but will
give us a recompense; for, says St. Paul, "Every man shall receive his
own reward according to his own labor" (1 Cor. iii 8), not according to
the event of things. And that it is so, hearken: "And Thou," he saith,
"Son of man, testify unto this people, if
44
they will hear, and if they will understand." (Ezek. ii. 5, not from
LXX.) And Ezekiiel says,(1) "If the watchman give warning what it
behooves to flee from, and what to choose, he hath delivered his own
soul, although there be none that will take heed." (Ezek. iii. 18, and
xxxiii. 9; not quoted from LXX.) Yet although we have this strong
consolation, and are confident of the recompense that shall be made us,
still when we see that the work in you does not go forward, our state
is not better than the state of those husbandmen who lament and mourn,
who hide their faces and are ashamed. This is the sympathy of a teacher
this is the natural care of a father. For Moses too, when it was in his
power to have been delivered from the ingratitude of the Jews, and to
have laid the more glorious foundation of another and far greater(2)
people, ("Let Me alone," said God, "that may consume them,(3) and make
of thee a nation mightier than this" -- Ex. xxxii. 10,) because he was
a holy man, the servant of God, and a friend(4) very true and generous,
he did not endure even to hearken to this word, but chose rather to
perish with those who had been once allotted to him, than without them
to be saved and be in greater honor. Such ought he to be who has the
charge of souls. For it is a strange thing that any one who has weak
children, will not be called the father of any others than those who
are sprung from him, but that he who has had disciples placed in his
hands should be continually changing one flock for another that we
should be catching at the charge now of these, then of those, then
again of others,(5) having no real affection for any one. May we never
have cause to suspect this of you. We trust that ye abound more, in
faith in our Lord Jesus Christ, and in love to one another and towards
all men. be increased, and the excellence of your conversation(6)
farther advanced. For it is thus that you will be able to bring your
understandings down to the very depth of the words set before us, if no
film(7) of wickedness darken the eyes of your intellect, and disturb
its clearsigtedness and acuteness.
What then is it which is set before(8) us to-day?
"John bare witness of Him, and cried, saying, This was He of whom I
spake, He that cometh after me is preferred before me, for He was
before me." The Evangelist is very full in making frequent mention of
John, and often beating about his testimony. And this he does not
without a reason, but very wiser; for all the Jews held the man in
great admiration, (even Josephus imputes the war to his death;(9) and
shows, that, on his account, what once was the mother city, is now no
city at all,(10) and continues(11) the words of his encomium to great
length,) and therefore desiring by his means to make the Jews ashamed,
he continually reminds them of the testimony of the forerunner. The
other Evangelists make mention of the older prophets, and at each
successive thing that took place respecting Him refer the hearer to
them. Thus when the Child is born, they say, "Now all this was done,
that it might be fulfilled which was spoken by Esias the prophet,
saying, Behold, a virgin shall be with Child, and shall bring forth a
Son" (Matt. i. 22; Isa. vii. 14); and when He is plotted against and
sought for everywhere so diligently, that even tender infancy is
slaughtered by 12 Herod, they bring in Jeremy, saying, "In Ramah was
there a voice heard, lamentation, and weeping, and great mourning
Rachel weeping for her children" (Matt. ii. 18; Jer. xxxi. 15); and
again, when He comes up out of Egypt, they mention (13 Hosea, saying,
"Out of Egypt have I called My Son" (Matt. ii. 15; Hosea xi 1); and
this they do everywhere. But John providing testimony more clear and
fresh, and uttering a voice more glorious than the other, brings
continually forward not those only who had departed and were dead, but
one also who was alive and present, who pointed Him out and baptized
Him, him he continually introduces, not desiring to gain credit for the
master n through the servant, but condescending to the infirmity of his
hearers.(15) For as unless He had taken the form of a servant, He would
not have been easily received, so had He not by the voice of a servant
prepared the ears of his fellow-servants, the many (at any rate) of the
Jews would not(16) have receded the Word.
[2.] But besides this, there was another great and
wonderful provision. For because to speak any great words concerning
himself, makes a man's witness to be suspected, and is often an
obstacle to many hearer, another comes to testify of Him. And besides
this the many(17) are in a manner wont to run more readily to a voice
which is more familiar and natural to them, as recognizing it more than
other voices; and therefore the voice from heaven was uttered(18) once
or twice, but that of John oftentimes and
45
continually. For those(1) of the people who had surmounted the
infirmity of their nature, and had been released from all the things of
sense, could hear the Voice from heaven, and had no great need of that
of man, but in alI things obeyed(2) that other, and were led by it; but
they who yet moved below, and were wrapt in many veils, needed that
meaner (voice). In the same way John, because he had snipped himself in
every way of the(3) things of sense, needed no other instructors,(4)
but was taught from heaven. "He that sent me," saith he, "to baptize
with water, the Same said unto me, Upon whom thou shalt see the Spirit"
of God" descending, the same is He." (c. i. 33.) But the Jews who still
were children, and could not as yet reach to that height, had a man for
their teacher, a man who did not seak to them words of his own, but
brought them a message from above.
What then saith he? He "beareth witness concerning
Him, and crieth, saying" What means that word "crieth "? Boldly, he
means, and freely, without any reserve,(5) he proclaims. What does he
proclaim? to what does he "bear witness," and "cry"? "This is He of
whom I said, He that cometh after me is preferred before me; for He was
before me." The testimony is dark,(6) and contains besides much that is
lowly. For he does not say, "This is the Son of God, the Only-begotten,
the true Son "; but what? "He that cometh after me, is preferred before
me; for He was before me." As the mother birds do not teach their young
all at once how to fly, nor finish their teaching in a single day, but
at first lead them forth so as to be just outside the nest, then after
first allowing them to rest, set them again to flying,(7) and on the
next day continue a flight much farther, and so gently, by little and
little, bring them to the proper height; just so the blessed John did
not immediately bring the Jews to high things, but taught them for a
while to fly up a little above the earth saying, that Christ was
greater than he. And yet this, even this was for the rime no small
thing, to have been able to persuade(8) the hearers that one who had
not yet appeared nor worked any wonders was greater than a man, (John,
I mean,) so marvelous, so famous, to whom all ran, and whom they
thought to be an angel. For a while therefore he labored to establish
this in the minds of his hearers, that He to whom testimony was borne
was greater than he who bore it; He that came after, than he that came
before, He who had not yet appeared, than he that was manifest and
famous. And observe how prudently he introduces his testimony; for he
does not only point Him out when He has appeared, but even before He
appears, proclaims Him. For the expression, "This is He of whom I
spake," is the expression of one declaring this. As Mso Matthew says,
that when all came to him, he said, "I indeed baptize you with water,
but He that cometh after me is mightier than I, the latchet of whose
shoes I am not worthy to unloose"(9) Wherefore then even before His
appearance did he this? In order that when He appeared, the testimony
might readily be received, the minds of the hearers being already
prepossessed by what was said concerning Him, and the mean external
appearance not vitiating it.(10) For if without having heard anything
at all concerning Him they had seen the Lord,(11) and as they beheld
Him had at the same time received the testimony of John's words, so
wonderful and great, the meanness of His appearance(12) would have
straightway been an objection to the grandeur of the expressions. For
Christ took on Him an appearance so mean and ordinary, that even
Samaritan women, and harlots, and publicans, had confidence boldly to
approach and converse with Him. As therefore, I said, if they had at
once heard these words and seen Himself, they might perhaps have mocked
at the testimony of John; but now because even before Christ appeared,
they had often heard and had been accustomed to(10) what was said
concerning Him, they were affected in the opposite way, not rejecting
the instruction of the words by reason of the appearance of Him who was
witnessed of, but from their belief of what had been already told them,
esteeming Him even more glorious.
The phrase, "that cometh after," means, "that"
preacheth "after me," not "that" was born "after me." And this Matthew
glances at when he says,(14) "after me cometh a man," not speaking of
His birth from Mary, but of His coming to preach (the Gospel), for had
he been speaking of the birth, he would not have said, "cometh," but
"is come"; since He was born when John spake this. What then means "is
before me "? Is more glorious more honorable. "Do not," he saith,
"because I came preaching first from this, suppose that I am greater
than He; I am much inferior, so much inferior that I am not worthy to
be counted in the rank of a servant." This is the sense of "is before
me," which Matthew showing in a different manner, saith,(15) "The
latchet of whose shoes I
46
am not worthy to unloose." (Luke iii. 16.) Again that the phrase, "is
before me," does not refer to His coming into Being, is plain from the
sequel; for had he meant to say this, what follows, "for He was before
me," would be superfluous. For who so dull and foolish as not to know
that He who "was born before"(1) him "was before"(2) him? Or if the
words refer to His subsistence(3) before the ages, what is said is
nothing else than that "He who ccometh after me came this is
unintelligible, and the cause is thrown in needlessly; for he ought to
have said the contrary, if he had wished to declare this, "that He who
cometh after me was before me, since also He was born before me." For
one might with reason assign this, (the "being born before") as the
cause of "being before," but not the "being before," as the cause of
"being born." While what we assert is very reasonable. Since you all at
least know this, that they are always things uncertain not things
evident, that require their causes to be assigned. Now if the argument
related to the production of substance,(4) it could not have been
uncertain that he who "was born" first must needs "be" first; but
because he is speaking concerning honor, he with reason explains what
seems to be a difficulty. For many might well enquire, whence and on
what pretext He who came after, became before, that is, appeared with
great honor; in reply to this question therefore, he immediately
assigns the reason; and the reason is, HIS BEING first. He does not
say, that "by some kind of advancement he cast me who has been first
behind him, and so became before me," but that "he was before me," even
though he arrives after me.
But how, says one, if the Evangelist refers(5) to
His manifestation to men, and to the glory which was to attend Him from
them, does he speak of what was not yet accomplished, as having already
taken place? for he does not say, "shall be," but "was." Because this
is a custom among the prophets of old, to speak of the future as of the
past. Thus Isaiah speaking of His slaughter does not say, "He shall be
led (which would have denoted futurity) as a sheep to the slaughter";
but "He was led as a sheep to the slaughter" (Isa. liii. 7); yet He was
not yet Incarnate, but the Prophet speaks of what should be as if it
had come to pass. So David, pointing to the Crucifixion, said not,
"They shall pierce My hands and My feet," but "They pierced My hands
and My feet, and parted My garments among them, and cast lob upon My
vesture" (Ps. xxii. 16, 18); and discoursing of the traitor as yet
unborn, he says, "He which did eat of My bread, hath lifted up(6) his
heel against Me" (Ps. xli. 9); and of the circumstances of the
Crucifixion, "They gave Me gall for meat, and in My thirst they gave Me
vinegar to drink." (Ps. lxix. 21.)
[4.] Do you desire that we adduce more examples, or
do these suffice? For my part, I think they do; for if we have not dug
over the ground in all its extent,(7) we have at least dug down to its
bottom; and this last kind of work is not less laborious than the
former; and we fear lest by straining your attention immoderately we
cause you to fall back.
Let us then give to our discourse a becoming
conclusion. And what conclusion is becoming ? A suitable giving of
glory to God; and that is suitable which is given, not by words only,
but much more by actions. For He saith, "Let your light so shine before
men, that they may see your good works, and glorify your Father which
is in Heaven." (Matt. v. 16.) Now nothing is more full of light than a
most excellent conversation. As one of the wise men has said, "The
paths of the just shine like the light (Prov. iv. 18, LXX.); and they
shine not for them alone who kindle the flame by their works, and are
guides in the way of righteousness, but also for those who are their
neighbors. Let us then pour oil into these lamps, that the flame become
higher,(8) that rich light appear. For not only has this oil great
strength now, but even when sacrifices were at their height,(9) it was
far more acceptable than they could be. "I will have mercy,"(10) He
saith, "and not sacrifice." (Matt. xii. 7; Hos. vi. 6.) And with good
reason; for that is a lifeless altar, this a living; and all that
is laid on that altar becomes the food of fire, and ends in dust, and
it is poured forth as ashes, and the smoke of it is dissolved into the
substance of the air; but here there is nothing like this, the fruits
which it bears are different. As the words of Paul declare; for in
describing the treasures of kindness to the poor laid up by the
Corinthians, he writes, "For the administration of this service not
only supplieth the want of the saints, but is abundant also by many
thanksgivings unto God." (2 Cor. ix. 12.) And again; "Whiles they
glorify God for your professed subjection unto the Gospel of Christ,
and for your liberal distribution unto them, and unto all men; and by
their prayer for you, which long after you. Dost thou behold it(11)
resolving itself into thanksgiving and praise of God, and continual
prayers of those
47
who have been benefited, and more fervent charity? Let us then
sacrifice, beloved, let us sacrifice every day upon these altars. For
this sacrifice is greater than prayer and fasting, and many things
beside,if only it come from honest gain, and honest toils, and be pure
from all cow etousness, and rapine, and violence. For God accepts
such(1) offerings as these, but the others He turns away from and
hates; He will not be honored out of other men's calamities, such
sacrifice is unclean and profane, and would rather anger God than
appease Him. So that we must use all carefulness, that we do not, in
the place of service, insult Him whom we would honor. For if Cain for
making a second-rate offering,(2) having done no other wrong, suffered
extreme punishment, how shall not we when we offer anything gained by
rapine and covetousness, suffer yet more severely. It is for this that
God has shown to us the pattern(3) of this commandment, that we might
have mercy, not be severe to our fellow-servants; but he who
takes what belongs to one and gives it to another, hath not shown
mercy, but inflicted hurt, and done an extreme injustive. As then a
stone cannot yield oil, so neither can cruelty produce humanity; for
alms when it has such a root as this is alms(5) no longer. Therefore I
exhort that we look not to this only, that we give to those that need,
but also that we give not from other men's plunder. "When one prayeth,
and another curseth, whose voice will the Lord hear?" (Ecclus. xxxiv.
24.) If we guide ourselves thus strictly, we shall be able by the grace
of God to obtain much lovingkindness and mercy and pardon for what we
have done amiss during all this long time, and to escape the river of
fire; from which may it come to pass that we be all delivered, and(6)
ascend to the Kingdom of Heaven, through the grace and lovingkindness
of our Lord Jesus Christ, to whom, with the Father and the Holy Ghost,
be glory for ever and ever. Amen.
HOMILY XIV.
John i. 16.
"And of His fullness have all we received, and grace forgrace"
[I.] I SAID the other day, that John, to resolve the
doubts of those who should question with themselves how the Lord,
though He came after to the preaching, became before and more glorious
than he, added, "for He was before me." And this is indeed one reason.
But not content with this, he adds again a second, which now he
declares. What is it ? "And of his fullness," says he, "have all we
received, and grace for grace." With these again he mentions another.
What is this? That
Ver. 7. "The law was given by Moses, but grace and
truth came by Jesus Christ."
And what means that, saith he, "Of His fullness have
all we received"? for to this we must for a while direct our discourse.
He possesseth not, says he, the gift by participation,(4) but is
Himself the very Fountain and very Root of all good, very Life, and
very Light, and very Truth, not retaining within Himself the riches of
His good things, but overflowing with them unto all others, and after
the overflowing remaining full, in nothing diminished by supplying
others, but streaming ever forth, and imparting to others a share of
these blessings, He remains in sameness of perfection. What I possess
is by participation, (for I received it from another) and is a small
portion of the whole, as it were a poor(7) rain-drop compared with the
untold abyss or the boundless sea; or rather not even can this instance
fully express what we attempt to say, for if you take a drop from the
sea, you have lessened the sea itself,(8) though the diminution be
imperceptible. But of that Fountain we cannot say this; how much soever
a man draw, It continues undiminished. We therefore must needs proceed
to another instance, a weak one also, and not able to establish what we
seek, but which guides us better than the former one to the thought now
proposed to us.
Let us suppose that there is a fountain of fire;
that from that fountain ten thousand lamps are kindled, twice as many,
thrice as many, ofttimes as many; does not the fire remain at the same
degree of fullness even after its imparting of its virtue to such
members? It is plain to every man that it does. Now if in the case of
bodies which are made up of parts, and are diminished by abstraction,
one has been found of such a from itself it sustains no loss, much more
will
48
this take place with that incorporeal and uncompounded Power. If in the
instance given, that which is communicated is substance and body, is
divided yet does not suffer division, when our discourse is concerning
an energy, and an energy too of an incorporeal substancce it is much
more probable that this will undergo nothing of the sort. And therefore
John said, "Of His fullness have all we received," and joins his own
testimony to that of the Baptist; for the expression, "Of his fulness
have we all received," belongs not to the forerunner but to the
disciple; and its meaning is something like this: "Think not," he says,
"that we, who long time companied with Him, and partook of His food(1)
and tone, bear witness through favor," since even John, who did not
even know Him before, who had never even been with Him, but merely saw
Him in company with others when he was baptizing cried out, "He was
before me," having from that source(2) received all; and all we the
twelve, the three hundred, the three thousand, the five thousand, the
many myriads of Jews, all the fullness of the faithful who then were,
and now are, and hereafter shall be, have "received of His fulness."
What have we received? "grace for grace," saith he. What grace, for
what? For the old, the new. For there was a righteousness, and again a
righteousness, ("Touching the righteousness which is in the law," saith
Paul "blameless.") (Phil. iii. 6.) There was a faith, there is a faith.
("From faith to faith.") (Rom. i. 17.) There was an adoption, there is
an adoption. ("To whom pertaineth the adoption.") (Rom. ix. 4.) There
was a glory, there is a glory. ("For if that which was done away was
glorious, much more that which remaineth is glorious?") (2 Cor. iii.
II.) There was a law, and there is a law. ("For the law of the Spirit
of life hath made me free.") (Rom. viii. 2.) There was a service, and
there is a service. ("To whom pertaineth the service "-- Rom. ix. 4:
and again: "Serving God in the Spirit.") (Phil. iii. 3.) There was a
covenant, and there is a covenant. ("I will make with you a a new
covenant, not according to the covenant which I made with your(4)
fathers.") (Jer. xxii. 31.) There was a sanctification, and there is a
sanctification: there was a baptism, and there is a Baptism: there was
a sacrifice, and there is a Sacrifice: there was a temple, and there is
a temple: there was a circumcision, and there is a circumcision; and so
too there was a "grace," and there is a "grace." But the words in the
first case are used as types, in the second as realities, preserving a
sameness of sound, though not of sense. So in patterns and figures, the
shape of a man scratched with white lines(5) upon a black ground is
called a man as well as that which has receded the correct coloring;
and in the case of statues, the figure whether formed of gold or of
plaster, is alike called a statue, though in the one case as a model in
the other as a reality.
[2.] Do not then, because the same words are used,
suppose that the things are identical, nor yet diverse either; for in
that they were models they did not differ from the truth; but in that
they merely preserved the outline, they were less than the truth. What
is the difference in all these instances? Will you that we take in hand
and proceed to examine one or two of the cases mentioned? thus the rest
will be plain to you; and we shall see that the first were lessons for
children, the last for high-minded full-grown men; that the first laws
were made as for mortals, the latter as for angels.
Whence then shall we begin? From the sonship itself?
What then is the distinction between the first and second? The first is
the honor of a name, in the second the thing goes with it. Of the first
the Prophet says, "I have said, Ye are gods, and all of you are
children of the Most High" (Ps. lxxxii. 6); but of the latter, that
they "were born of God." How, and in what way? By the washing of
regeneration, and renewing of the Holy Ghost. For then even after they
had received the title of sons, retained the spirit of slavery, (for
while they remained laves they were honored with this appellation,) but
we being made free, received the honor, not in name, but in deed. And
this Paul has declared and said, "For ye have not received the spirit
of bondage again to fear, but ye have received the Spirit of adoption,
whereby we cry, Abba, Father." (Rom. viii. 15.) For having been born
again,(6) and, as one may say, thoroughly remade,(7) we so are called
"sons." And if one consider the character of the holiness, what the
first was and what the second, he will find there also great(8)
difference. Then when they did not worship idols, nor commit
fornication or adultery, were called by this name; but we become holy,
not by refraining from these vices merely, but by acquiring things
greater. And this gift we obtain first by means of the coming upon us
of the Holy Ghost; and next, by a rule of life far more
comprehensive(9) than that of the Jews. To prove that these words are
not mere boasting hear what He saith to them, "Ye shall not use
divination,(10) nor make
49
in being free from the customs of idolatry; but it is not so with us.
"That she may be holy," saith Paul, "in body and spirit." (1 Cor. vii.
34.) "Follow peace, and holiness, without which no man shall see the
Lord" (Heb. xii. 14): and, "Perfecting holiness in the fear of God." (2
Cor. vii. 1.) For the word "holy" has not force to give the same
meaning in every case to which it is applied; since God is called
"Holy," though not as we are. What, for instance, does the Prophet say,
when he heard that cry raised(1) by the flying Seraphim? "Woe is me!
because I am a man of unclean lips, and I dwell in the midst of a
people of unclean lips" (Isa. vi. 5); though he was holy and clean; but
if we be compared with the holiness which is above, we are unclean.
Angels are holy, Archangels are holy, the Cherubim and Seraphim
themselves are holy, but of this holiness again there is a double
difference; that is, in relation to us, and to the higher powers.(2) We
might proceed to all the other points, but then the discussion would
become too long, and its extent too great. We will therefore desist
from proceeding farther, and leave it to you to take in hand the rest,
for it is in your power at home to put these things together, and
examine their difference, and in the same way to go over what remains.
"Give," saith one, "a starting place to the wise, and he becometh
wiser." (Prov. ix. 9, LXX.) The beginning is from us, but the end will
be from you. We must now resume the connection.
After having said, "Of His fullness have all we
received," he adds, "and grace for grace." For by grace the Jews were
saved: "I chose you," saith God, "not because you were many in number,
but because of your fathers." (Deut. vii. 7, LXX.) If now they were
chosen by God not for their own good deeds,(3) it is manifest that by
grace they obtained this honor. And we too all are saved by grace, but
not in like manner; not for the same objects, but for objects much
greater and higher. The grace then that is with us is not like theirs.
For not only was pardon of sins given to us, (since this we have in
common with them, for all have sinned,) but righteousness also, and
sanctification, and sonship, and the gift of the Spirit far more
glorious(4) and more abundant. By this grace we have become the beloved
of God, no longer as servants, but as sons and friends. Wherefore he
saith, "grace for grace." Since even the things of the law were of
grace, and the very fact of man(5) being created from nothing, (for we
did not receive this as a recompense for past good deeds, how could we,
when we even were not? but from God who is ever the first to bestow His
benefits,) and not only that we were created from nothing, but that
when created, we straightway learned what we must and what we must not
do, and that we received this law in our very nature, and that our
Creator entrusted to us the impartial rule of conscience, these I say,
are proofs of the greatest grace and unspeakable lovingkindness. And
the recovery of this law after it had become corrupt, by means of the
written (Law), this too was the work of grace. For what might have been
expected to follow was, that they who falsified(6) the law once given
should suffer correction and punishments; but what actually took place
was not this, but, on the contrary, an amending of our nature, and
pardon, not of debt, but given through mercy and grace. For to show
that it was of grace and mercy, hear what David saith; "The Lord
executeth righteousness and judgment for all that are oppressed; He
made known His ways unto Moses, His acts unto the children of Israel"
(Ps. ciii. 6, 7): and again; "Good and upright is the Lord, therefore
will He give laws to them that are in the way." (Ps. xxv. 8.)
[3.] Therefore that men received the law was of
pity, mercies, and grace; and for this reason he saith, "Grace for
grace." But striving yet more fervently(7) to (express) the greatness
of the gifts, he goes on to say,
Ver. 17. "The law was given by Moses, but grace and
truth came by Jesus Christ."
See ye how gently, by a single word and by little
and little, both John the Baptist and John the Disciple lead up their
hearers to the highest knowledge, having first exercised them in
humbler things? The former having compared to himself Him who is
incomparably superior to all, thus afterwards shows His superiority, by
saying, "is become before me," and then adding the words, "was before
me": while the latter has done much more than he, though too little for
the worthiness of the Only-Begotten, for he makes the comparison, not
with John, but with one reverenced by the Jews more than John, with
Moses. "For the law," saith he, "was given by Moses, but grace and
truth came by Jesus Christ."
Observe his wisdom. He makes enquiry not concerning
the person, but the things; for these being proved, it was probable
that even the senseless would of necessity receive from them a much
higher judgment and notion respecting Christ. For when facts bear
witness, which cannot be suspected(8) of doing so either from favor to
any, or from malice, they afford a means of judging which cannot be
doubted even by the
50
senseless; for they remain to open view just as their actors may have
arranged them, and therefore their evidence is the least liable to
suspicion of any. And see how he makes the comparison easy even to the
weaker sort; for he does not prove the superiority by argument, but
points out the difference by the bare words, opposing "grace and truth"
to "law," and "came" to "was given." Between each of these there is a
great difference; for one, "was given," belongs to something
ministered, when one has received from another, and given to whom he
was commanded to give; but the other, "grace and truth came," befits a
king forgiving all offenses, with authority, and himself furnishing the
gift. Wherefore He said, "Thy sins be forgiven thee" (Matt. ix. 2); and
again, "But that ye may know that the Son of Man hath power on earth to
forgive sins (He saith to the sick of the palsy), Arise, take up thy
bed, and go unto thine house." (Ibid. v. 6.)
Seest(1) thou how "grace" cometh by Him? look also
to "truth." His "grace" the instance just mentioned, and what happened
in the case of the thief, and the gift of Baptism, and the grace of the
Spirit given by Him(2) declare, and many other things. But His "truth"
we shall more clearly know, if we understand the types. For the types
like patterns anticipated and sketched beforehand the dispensations(3)
which should be accomplished under the new covenant, and Christ came
and fulfilled them. Let us now consider the types in few words, for we
cannot at the present time go through all that relates to them; but
when you have learned some points from those (instances) which I shall
set before you,(4) you will know the others also.
Will you then that we begin with the Passion itself?
What then saith the type? "Take ye a lamb for an house, and kill it,
and do as he commanded and ordained." (Ex. xii. 3.) But it is not so
with Christ. He doth not command this to be done, but Himself becomes
It,(5) by offering Himself a Sacrifice and Oblation to His Father.
[4.] See how the type was "given by Moses," but the
"Truth came by Jesus Christ." (Ex. xvii. 12.)
Again, when the Amalekites warred in Mount Sinai,
the hands of Moses were supported, being stayed up by Aaron and Hur
standing on either side of him (Ex. xvii. 12); but when Christ came, He
of Himself stretched forth His Hands upon the Cross. Hast thou observed
how the type "was given," but "the Truth came"?
Again, the Law said, "Cursed is every one that
continueth not in all things that are written in this book." (Deut.
xxvii. 26, LXX.) But I what saith grace? "Come unto Me, all ye that
labor and are heavy laden, and I will give you rest" (Matt. xi. 28);
and Paul, "Christ hath redeemed us from the curse of the law, being
made a curse for us." (Gal. iii. 13.)
Since then we have enjoyed such "grace" and "truth,"
I exhort you that we be not more slothful by reason of the greatness of
the gift; for the greater the honor of which we have been deemed
worthy, the greater our debt of excellence; for one who has received
but small benefits, even though he makes but small returns, does not
deserve the same condemnation; but he who has been raised to the
highest summit of honor, and yet manifests groveling and mean
dispositions, will be worthy of much greater punishment. May I never
have to suspect this of you. For we trust in the Lord that you have
winged your souls for heaven, that you have removed from earth, that
being in the world ye handle not the things of the world; yet though so
persuaded, we do not cease thus continually to exhort you. In the games
of the heathen, they whom all the spectators encourage are not those
who have fallen and lie supine, but those who are exerting themselves
and running still; of the others, (since they would be doing what would
be of no use,(7) and would not be able to raise up by their
encouragements men once for all severed from victory,) they cease to
take any notice. But in this case some good may be expected, not only
of you who are sober, but even of those who have fallen, if they would
but be converted. Wherefore we use every means, exhorting, reproving,
encouraging, praising, in order that we may bring about your salvation.
Be not then offended by our continual admonishing concerning the
Christian conversation, for the words are not the words of one accusing
you of sloth, but of one who has very excellent hopes respecting you.
And not to you alone, but to ourselves who speak them, are these words
said, yea, and shall be said, for we too need the same teaching; so
though they be spoken by us, yet nothing hinders their being spoken to
us, (for the Word, when it finds a man in fault, amends him, when clear
and free, sets him as far off from it as possible,) and we ourselves
are not pure from transgressions. The course of healing is the same for
all, the medicines are set forth for all, only the application is not
the same, but is made according to the choice of those who use the
medicines; for one who will handle the remedy as he ought, gains some
benefit from the application, while he who
51
does not place it upon the wound, makes the evil greater, and brings it
to the most painful end. Let us then not fret when we are being healed,
but much rather rejoice, even though the system of discipline bring
bitter pains, for hereafter it will show to us fruit sweeter than any.
Let us then do all to this end, that we may depart to that world,(1)
cleared of the wounds and strokes which the teeth of sin make in the
soul, so that having become worthy to behold the countenance of Christ,
we may be delivered in that day, not to the avenging and cruel powers,
but to those who are able to bring us to that inheritance of the
heavens which is prepared for them that love Him; to which may it come
to pass that we all attain, through the grace and lovingkindness of our
Lord Jesus Christ, to whom be glory and dominion for ever and ever.
Amen.
HOMILY XV.
JOHN i. 18.
No man hath seen God at any time; the Only-begotten Son, which
is in the bosom of the Father, He hath declared Him."
[1.] GOD will not have us listen to the words and
sentences contained in the Scriptures carelessly, but with much
attention. This is why the blessed David hath prefixed in many places
to his Psalms the title "for understanding,"(2) and hath said, "Open
Thou mine eyes, that I may behold wondrous things out of Thy Law." (Ps.
xxxii. 42, &c.; cxix. 18.) And after him his son again shows that
we ought to "seek out wisdom as silver,(3) and to make merchandise of
her rather than of gold." (Prov. ii. 4 and iii. 14 [partially quoted];
John v. 39.) And the Lord when He exhorts the Jews to "search the
Scriptures," the more urges us to the enquiry, for He would not thus
have spoken if it were possible to comprehend them immediately at the
first reading. No one would ever search for what is obvious and at
hand, but for that which is wrapt in shadow, and which must be found
after much enquiry; and so to arouse us to the search He calls them
"hidden treasure." (Prov. ii. 4; Matt. xiii. 44.) These words are said
to us that we may not apply ourselves to the words of the Scriptures
carelessly or in a chance way, but with great exactness. For if any one
listen to what is said in them without enquiring into the meaning, and
receive all so as it is spoken, according to the letter, he will
suppose many unseemly things of God, will admit of Him that He is a
man, that He is made of brass, is wrathful, is furious, and many
opinions yet worse than these. But if he fully learn the sense that
lies beneath, he will be freed from all this unseemliness. (Rev. i.
15.) The very text which now lies before us says, that God has a bosom,
a thing proper to bodily substances, yet no one is so insane as to
imagine, that He who is without body is a body. In order then that we
may properly interpret the entire passage according to its spiritual
meaning, let us search it through from its beginning.
"No man hath seen God at any time." By what
connection of thought does the Apostle come to say this? After showing
the exceeding greatness of the gifts of Christ, and the infinite
difference between them and those ministered by Moses, he would add the
reasonable cause of the difference. Moses, as being a servant, was
minister of lower things, but Christ being Lord and King, and the
King's Son, brought to us things far greater, being ever with the
Father, and beholding Him continually; wherefore He saith, "No man hath
seen God at any time." What then shall we answer to the most mighty of
voice, Esaias, when he says, "I saw the Lord sitting upon a throne high
and lifted up" (Isa. vi. 1); and to John himself testifying of Him,
that "he said these things when he had seen His glory"? (c. xii. 41.)
What also to Ezekiel? for he too beheld Him sitting above the Cherubim.
(Ezek. i. and x.) What to Daniel? for he too saith, "The Ancient of
days did sit" (Dan. vii. 9.) What to Moses himself, saying, "Show me
Thy Glory, that I may see Thee so as to know Thee." (Ex. xxxiii. 13,
partly from LXX.) And Jacob took his name from this very thing, being
called(4) "Israel"; for Israel is "one that sees God."(5) And others
have seen him. How then saith John, "No man hath seen God at any time"?
It is to declare, that all these were instances of (His) condescension,
not the vision of the Essence itself unveiled. For had they
52
seen the very Nature, they would not have beheld It under different
forms, since that is simple, without form, or parts, or bounding lines.
It sits not, nor stands, nor walks: these things belong all to bodies.
But how He Is, He only knoweth. And this He hath declared by a certain
prophet, saying, "I have multiplied visions, and used similitudes(1) by
the hands of the prophets" (Hos. xii. 10), that is, "I have
condescended, I have not appeared as I really was." For since His Son
was about to appear in very flesh, He prepared them from old time to
behold the substance of God, as far as it was possible for them to see
It; but what God really is, not only have not the prophets seen, but
not even angels nor archangels. If you ask them, you shall not hear
them answering anything concerning His Essence, but sending up,(2)
"Glory to God in the Highest, on earth peace, good will towards men."
(Luke ii. 14.) If you desire to learn something from Cherubim or
Seraphim, you shall hear the mystic song of His Holiness, and that
"heaven and earth are full of His glory." (Isa. vi. 3.) If you enquire
of the higher powers, you shall but find(3) that their one work is the
praise of God. "Praise ye Him," saith David, "all His hosts." (Ps.
cxlviii. 2.) But the Son only Beholds Him, and the Holy Ghost. How can
any created nature even see the Uncreated? If we are absolutely unable
clearly to discern any incorporeal power whatsoever, even though
created, as has been often proved in the case of angels, much less can
we discern the Essence which is incorporeal and uncreated. Wherefore
Paul saith, "Whom no man hath seen, nor can see." (1 Tim. vi. 16.) Does
then this special attribute(4) belong to the Father only, not to the
Son? Away with the thought. It belongs also to the Son; and to show
that it does so, hear Paul declaring this point, and saying, that He
"is the Image of the invisible God." (Col. i. 15.) Now if He be the
Image of the Invisible, He must be invisible Himself, for otherwise He
would not be an "image." And wonder not that Paul saith in another
place, "God was manifested in the Flesh" (1 Tim. iii. 16); because the
manifestation(5) took place by means of the flesh, not according to
(His) Essence. Besides, Paul shows that He is invisible, not only to
men, but also to the powers above, for after saying, "was manifested in
the Flesh," he adds, "was seen of angels."
[2.] So that even to angels He then became visible,
when He put on the Flesh; but before that time they did not so behold
Him, because even to them His Essence was invisible.
"How then," asks some one, "did Christ say, 'Despise
not one of these little ones, for I tell you, that their angels do
always behold the face of My Father which is in heaven'? (Matt. xviii.
10.) Hath then God a face, and is He bounded by the heavens?" Who so
mad as to assert this? What then is the meaning of the words? As when
He saith, "Blessed are the pure in heart, for they shall see God"
(Matt. v. 8), He means that intellectual vision which is possible to
us, and the having God in the thoughts; so in the case of angels, we
must understand(6) that by reason of their pure and sleepless(7) nature
they do nothing else, but always image to themselves God. And therefore
Christ saith, that "No man knoweth the Father, save the Son." (Matt. x.
27.) What then, are we all in ignorance? God forbid; but none knoweth
Him as the Son knoweth Him. As then many(8) have seen Him in the mode
of vision permitted to them, but no one has beheld His Essence, so many
of us know God, but what His substance can be none knoweth, save only
He that was begotten of Him. For by "knowledge" He here means an exact
idea and comprehension, such as the Father hath of the Son. "As the
Father knoweth Me, even so know I the Father." (c. x. 15.)
Observe, therefore, with what fullness(9) the
Evangelist speaks; for having said that "no man hath seen God at any
time," he does not go on to say, "that the Son who hath seen, hath
declared Him," but adds something beyond "seeing" by the words, "Who is
in the bosom of the Father"; because, "to dwell(10) in the bosom" is
far more than "to see." For he that merely "seeth" hath not an in every
way exact knowledge of the object, but he that "dwelleth in the bosom"
can be ignorant of nothing. Now lest when thou hearest that "none
knoweth the Father, save the Son," thou shouldest assert that although
He knoweth the Father more than all, yet He knoweth not how great He
is, the Evangelist says that He dwells in the bosom of the Father; and
Christ Himself declares, that He knoweth Him as much as the Father
knoweth the Son. Ask therefore the gainsayer, "Tell me, doth the Father
know the Son?" And if he be not mad, he will certainly answer "Yes."
Then ask again; "Doth He see and know Him with exact vision and
knowledge? Doth He know clearly what He Is?" He will certainly confess
this also. From this next collect the exact comprehension the Son has
of the Father. For He saith, "As the Father knoweth me, even sO know I
the Father" (c. x. 15); and in another place, "Not that any man hath
seen the
53
Father, save He which is of God." (c. vi. 46.) Wherefore, as I said,
the Evangelist mentions "the bosom," to show all this to us by that one
word; that great is the affinity and nearness of the Essence, that the
knowledge is nowise different, that the power is equal. For the Father
would not have in His bosom one of another essence, nor would He have
dared, had He been one amongst many servants, to live(1) in the bosom
of his Lord, for this belongs only to a true Son, to one who has(2)
much confidence towards His Father, and who is in nothing inferior to
Him.
Wouldest thou learn also His eternity? Hear what
Moses saith concerning the Father. When he asked what he was commanded
to answer should the Jews enquire of him, "Who it was that had sent
him," he heard these words: "Say, I AM hath sent me." (Ex. iii. 14.)
Now the expression "I AM,"(3) is significative of Being ever, and Being
without beginning, of Being really and absolutely. And this also the
expression, "Was in the beginning," declares, being indicative of Being
ever; so that John uses this word to show that the Son Is from
everlasting to everlasting(4) in the bosom of the Father. For that you
may not from the sameness of name, suppose that He is some one of those
who are made sons by grace, first, the article is added, distinguishing
Him from those by grace. But if this does not content you, if you still
look earthwards, hear a name more absolute than this, "Only-Begotten."
If even after this you still look below, "I will not refuse," says he,
(St. John,) "to apply to God a term belonging to man, I mean the word
'bosom,' only suspect nothing degrading." Dost thou see the
lovingkindness and carefulness of the Lord? God applies(5) to Himself
unworthy expressions, that even so thou mayest see through them, and
have some great and lofty thought of Him; and dost thou tarry below?
For tell me, wherefore is that gross and carnal word "bosom" employed
in this place? Is it that we may suppose God to be a body? Away, he by
no means saith so. Why then is it spoken? for if by it neither the
genuineness of the Son is established, nor that God is not a body, the
word, because it serves no purpose, is superfluously thrown in. Why
then is it spoken? For I shall not desist from asking thee this
question. Is it not very plain, that it is for no other reason but that
by it we might understand the genuineness of the Only-Begotten, and His
Co-eternity with the Father?
[3.] "He hath declared Him," saith John. What hath
he declared? That "no man hath.seen God at any time"? That "God is
one"? But this all the other prophets testify, and Moses continually(6)
exclaims, "The Lord thy God is one Lord" (Dent. vi. 4); and Esaias,
"Before Me there was no God formed, neither shall there be after me."
(Isa. xliii. 10.) What more then have we learned from "the Son which is
in the bosom of the Father"? What from "the Only-Begotten"? In the
first place, these very words were uttered by His working; in the next
place, we have received a teaching that is far clearer, and learned
that "God is a spirit, and they that worship Him must worship Him in
spirit and in truth" (c. iv. 24); and again, that it is impossible to
see God; "that no man knoweth" Him, "save the Son" (Matt. xi. 27); that
He is the Father of the true and Only-Begotten; and all other things
that are told us of Him. But the word "hath declared"(7) shows the
plainer and clearer teaching which He gave not to the Jews only but to
all the world, and established. To the prophets not even all the Jews
gave heed, but to the Only-Begotten Son of God all the world yielded
and obeyed. So the "declaration" in this place shows the greater
clearness of His teaching, and therefore also He is called "Word," and
"Angel(8) of great Counsel."(9)
Since then we have been vouchsafed a larger and more
perfect teaching, God having no longer spoken by the prophets, but
"having in these last days spoken to us by His Son" (Heb. i. 1), let us
show forth a conversation far higher than theirs, and suitable to the
honor bestowed on us. Strange would it be that He should have so far
lowered Himself, as to choose to speak to us no longer by His servants,
but by His own mouth, and yet we should show forth nothing more than
those of old. They had Moses for their teacher, we, Moses' Lord. Let us
then exhibit a heavenly wisdom(10) worthy of this honor, and let us
have nothing to do with earth. It was for this that He brought His
teaching from heaven above, that He might remove our thoughts thither,
that we might be imitators of our Teacher according to our power. But
how may we become imitators of Christ? By acting in everything for the
common good, and not merely seeking our own. "For even Christ," saith
Paul, "pleased not Himself, but as it is written, The reproaches of
them that reproached Thee fell on Me." (Rom. xv. 3; Ps. lxix. 9.) Let
no one therefore seek his own. In truth, a man (really) seeks his own
good when he looks to that of his neighbor. What is their good is ours;
we are one body, and parts and limbs one of another. Let us not then be
as though we were rent asunder. Let no one say, "such a person is no
54
friend of mine, nor relation, nor neighbor, I have nought to do with
him, how shall I approach, how address him?" Though he be neither
relation nor friend, yet he is a man, who shares the same nature with
thee, owns the same Lord, is thy fellow-servant, and
fellow-sojourner,(1) for he is born in the same world. And if besides
he partakes of the same faith, behold he hath also become a member of
thee: for what friendship could work such union, as the relationship of
faith? And our intimacy one with another must not be such nearness only
as friends ought to show to friends, but such as is between limb and
limb, because no man can possibly discover any intimacy greater than
this sort of friendship and fellowship.(2) As then you cannot say,
"Whence arises my intimacy and connection with this limb?" (that would
be ridiculous;) so neither can you say so in the case of your brother.
"We are all baptized into one body" (1 Cor. xii. 13), saith Paul.
"Wherefore into one body?" That we be not rent asunder, but preserve
the just proportions of that one body by our intercourse and friendship
one with another.
Let us not then despise one another, lest we be
neglectful of ourselves.(3) "For no man ever yet hated his own flesh,
but nourisheth and cherisheth it." (Eph. v. 29.) And therefore God hath
given to us but one habitation, this earth, hath distributed all things
equally, hath lighted one sun for us all, hath spread above us one
roof, the sky, made one table, the earth, bear(4) food for us. And
another table hath He given far better than this, yet that too is one,
(those who share our mysteries understand my words,) one manner of
birth He hath bestowed on all, the spiritual, we all have one country,
that in the heavens, of the same cup drink we all. He hath not bestowed
on the rich man a gift more abundant and more honorable, and on the
poor one more mean and small, but He hath called all alike. He hath
given carnal things with equal regard to all,(5) and spiritual in like
manner. Whence then proceeds the great inequality of conditions in
life? From the avarice and pride of the wealthy. But let not, brethren,
let not this any longer be; and when matters of universal interest and
more pressing necessity bring us together, let us not be divided by
things earthly and insignificant: I mean, by wealth and poverty, by
bodily relationship, by enmity and friendship; for all these things are
a shadow, nay less substantial than a shadow, to those who possess the
bond of charity from above. Let us then preserve this unbroken, and
none of those evil spirits(6) will be able to enter in, who cause
division in so perfect union;(7) to which may we all attain by the
grace and lovingkindness of our Lord Jesus Christ, by whom and with
whom, to the Father and the Holy Ghost, be glory, now and ever, and
world without end. Amen.
HOMILY XVI.
JOHN i. 19.
"And this is the record of John, when the Jews sent priests and Levites
from Jerusalem to ask him, Who art thou?"
[1.] A DREADFUL thing is envy, beloved, a dreadful
thing and a pernicious, to the enviers, not to the envied. For it harms
and wastes them first, like some mortal venom deeply seated in their
souls; and if by chance it injure its objects, the harm it does is
small and trifling, and such as brings greater gain than loss. Indeed
not in the case of envy only, but in every other, it is not he that has
suffered, but he that has done the wrong, who receives injury. For had
not this been so, Paul would not have enjoined the disciples rather to
endure wrong than to inflict it, when he says, "Why do ye not rather
take wrong? Why do ye not rather suffer yourselves to be defrauded?" (1
Cor. vi. 7.) Well he knew, that destruction ever follows, not the
injured party, but the injuring. All this I have said, by reason of the
envy of the Jews. Because those who had flocked from the cities to
John, and had condemned their own sins, and caused themselves to be
baptized, repenting as it were after Baptism, send to ask him, "Who art
thou?" Of a truth they were the offspring of vipers, serpents, and even
worse if possible than this. O evil and adulterous and perverse
generation, after having been baptized, do ye then become vainly
curious, and question about the Baptist? What folly can be greater than
this of yours? How was it that ye came forth? that ye confessed your
sins, that ye ran to the Baptist? How was it that you asked him what
you must do? when in
55
this you were acting unreasonably, since you knew not the principle and
purpose of his coming. Yet of this the blessed John said nothing, nor
does he charge or reproach them with it, but answers them with all
gentleness.
It is worth while to learn why he did thus. It was,
that their wickedness might be manifest and plain to all men. Often did
John testify of Christ to the Jews, and when he baptized them he
continually made mention of Him to his company, and said, "I indeed
baptize you with water, but there cometh One after me who is mightier
than I; He shall baptize you with the Holy Ghost and with fire." (Matt.
iii. 11.) With regard to him they were affected by a human feeling;
for, tremblingly attentive(1) to the opinion of the world, and looking
to "the outward appearance" (2 Cor. x. 7), they deemed it an unworthy
thing that he should be subject to Christ. Since there were many things
that pointed out John for an illustrious person. In the first place,
his distinguished and noble descent; for he was the son of a chief
priest. Then his conversation, his austere mode of life, his contempt
of all human things; for despising dress and table, and house and food
itself, he had passed his former time in the desert. In the case of
Christ all was the contrary of this. His family was mean, (as they
often objected to Him, saying, "Is not this the carpenter's son? Is not
his mother called Mary? and his brethren James and Joses?") (Matt.
xiii. 55); and that which was supposed to be His country was held in
such evil repute, that even Nathanael said, "Can there any good thing
come out of Nazareth?" (c. i. 46.) His mode of living was ordinary, and
His garments not better than those of the many. For He was not girt
with a leathern girdle, nor was His raiment of hair, nor did He eat
honey and locusts. But He fared like all others, and was present at the
feasts of wicked men and publicans, that He might draw them to Him.
Which thing the Jews not understanding reproached Him with, as He also
saith Himself, "The Son of Man came eating and drinking, and they say,
Behold a gluttonous man and a winebibber, a friend of publicans and
sinners." (Matt. xi. 19.) When then John continually sent them from
himself to Jesus, who seemed to them a meaner person, being ashamed and
vexed at this, and wishing rather to have him for their teacher, they
did not dare to say so plainly, but send to him, thinking by their
flattery to induce him to confess that he was the Christ. They do not
therefore send to him mean men, as in the case of Christ, for when they
wished to lay hold on Him, they sent servants, and then Herodians, and
the like, but in this instance, "priests and Levites," and not merely
"priests," but those "from Jerusalem," that is, the more honorable; for
the Evangelist did not notice this without a cause. And they send to
ask, "Who art thou?" Yet the manner of his birth was well known to all,
so that all said, "What manner of child shall this be?" (Luke i. 66);
and the report had gone forth into all the hill country. And afterwards
when he came to Jordan, all the cities were set on the wing, and came
to him from Jerusalem, and from all Judaea, to be baptized. Why then do
they(2) now ask? Not because they did not know him, (how could that be,
when he had been made manifest in so many ways?) but because they
wished to bring him to do that which I have mentioned.
[2.] Hear then how this blessed person answered to
the intention with which they asked the question, not to the question
itself. When they said, "Who art thou?" he did not at once give them
what would have been the direct answer, "I am the voice of one crying
in the wilderness." But what did he? He removed the suspicion they had
formed; for, saith the Evangelist, being asked, "Who art thou?"
Ver. 20. "He confessed, and denied not; but
confessed, I am not the Christ."
Observe the wisdom of the Evangelist. He mentions
this for the third time, to set forth the excellency of the Baptist,
and their wickedness and folly. And Luke also says, that when the
multitudes supposed him to be the Christ, he again removes their
suspicion.(3) This is the part of an honest servant, not only not to
take to himself his master's honor, but also to reject it(4) when given
to him by the many. But the multitudes arrived at this supposition from
simplicity and ignorance; these questioned him from an ill intention,
which I have mentioned, expecting, as I said, to draw him over to their
purpose by their flattery. Had they not expected this, they would not
have proceeded immediately to another question, but would have been
angry with him for having given them an answer foreign to their
enquiry, and would have said, "Why, did we suppose that? did we come to
ask thee that?" But now as taken and detected in the fact, they proceed
to another question, and say,
Ver. 21. "What then? art thou Elias? And he saith, I
am not."
For they expected that Elias also would come, as
Christ declares; for when His disciples enquired, "How then do the
scribes say that Elias must first come?" (Matt. xvii. 10) He replied,
"Elias truly shall first come, and restore all
56
things." Then they ask, "Art thou that prophet? and he answered, No."
(Matt. xvii. 10.) Yet surely he was a prophet. Wherefore then doth he
deny it? Because again he looks to the intention of his questioners.
For they expected that some especial prophet should come, because Moses
said, "The Lord thy God will raise up unto thee a Prophet of thy
brethren like unto me, unto Him shall ye harken." (Deut. xviii. 15.)
Now this was Christ. Wherefore they do not say, "Art thou a prophet?"
meaning thereby one of the ordinary prophets; but the expression, "Art
thou the prophet?" with the addition of the article, means, "Art thou
that Prophet who was foretold by Moses?" and therefore he denied not
that he was a prophet, but that he was "that Prophet."
Ver. 22. "Then said they unto him, Who art thou?
that we may give an answer to them that sent us. What sayest thou of
thyself?"
Observe them pressing him more vehemently, urging
him, repeating their questions, and not desisting; while he first
kindly removes false opinions concerning himself, and then sets before
them one which is true. For, saith he,
Ver. 23. "I am the voice of one crying in the
wilderness, Make straight the way of the Lord, as said the prophet
Esaias."
When he had spoken some high and lofty words
concerning Christ, as if (replying) to their opinion, he immediately
betook himself to the Prophet to draw from thence confirmation of his
assertion.
Ver. 24, 25. "And [saith the Evangelist] they who
were sent were of the Pharisees. And they asked him, and said unto him,
Why baptizest thou then, if thou be not that Christ, neither Elias,
neither that Prophet?"
Seest thou not without reason I said that they
wished to bring him to this? and the reason why they did not at first
say so was, lest they should be detected by all men. And then when he
said, "I am not the Christ," they, being desirous to conceal what they
were plotting(1) within, go on to "Elias," and "that Prophet." But when
he said that he was not one of these either, after that, in their
perplexity, they cast aside the mask, and without any disguise show
clearly their treacherous intention, saying, "Why baptizest thou then,
if thou be not that Christ?" And then again, wishing to throw some
obscurity over the thing,(2) they add the others also, "Elias," and
"that Prophet." For when they were not able to trip a him by their
flattery, they thought that by an accusation they could compel him(4)
to say the thing that was not.
What folly, what insolence, what ill-timed
officiousness! Ye were sent to learn who and whence he might be, not
to(5) lay down laws for him also. This too was the conduct of men who
would compel him to confess himself to be the Christ. Still not even
now is he angry, nor does he, as might have been expected, say to them
anything of this sort, "Do you give orders and make laws for me?" but
again shows great gentleness towards them.
Ver. 26, 27. "I," saith he, "baptize with water: but
there standeth one among you, whom ye know not; He it is, who coming
after me is preferred before me, whose shoe's latchet I am not worthy
to unloose."
[3.] What could the Jews have left to say to this?
for even from this the accusation against them cannot be evaded, the
decision against them admits not of pardon, they have given sentence
against themselves. How? In what way? They deemed John worthy of
credit, and so truthful, that they might believe him not only when he
testified of others, but also when he spoke concerning himself. For had
they not been so disposed, they would not have sent to learn from him
what related to himself. Because you know that the only persons whom we
believe, especially when speaking of themselves, are those whom we
suppose to be more veracious than any others. And it is not this alone
which closes their mouths, but also the disposition with which they had
approached him; for they came forth to him at first with great
eagerness, even though afterwards they altered. Both which things
Christ declared, when He said, "He was a burning (and a shining) light,
and ye were willing for a season to rejoice in his light." Moreover,
his answer made him yet more worthy of credit. For (Christ) saith, "He
that seeketh not his own glory,(6) the same is true, and no
unrighteousness is in him." Now this man sought it not, but refers the
Jews to another. And those who were sent were of the most trustworthy
among them, and of the highest rank, so that they could have in no way
any refuge or excuse, for the unbelief which they exhibited towards
Christ. Wherefore did ye not receive the things spoken concerning Him
by John? you sent men who held the first rank among you, you enquired
by them, you heard what the Baptist answered, they manifested all
possible officiousness, sought into every point, named all the persons
you suspected him to be; and yet most publicly and plainly he confessed
that he was neither "Christ," nor "Elias" nor "that Prophet." Nor did
he stop even there, but also informed them who he was, and spoke of the
nature of his own baptism, that it was but a slight and mean thing,
nothing
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more than some water, and told of the superiority of the Baptism given
by Christ; he also cited Esaias the prophet, testifying of old very
long ago, and calling Christ "Lord" (Isa. xl. 3), but giving him the
names of "minister and servant." What after this ought they to have
done? Ought they not to have believed on Him who was witnessed of, to
have worshiped Him, to have confessed Him to be God? For the character
and heavenly wisdom of the witness showed that his testimony proceeded,
not from flattery, but from truth; which is plain also from this, that
no man prefers his neighbor to himself, nor, when he may lawfully give
honor to himself, will yield it up to another, especially when it is so
great as that of which we speak. So that John would not have
renounced(1) this testimony (as belonging) to Christ, had He not been
God. For though he might have rejected it for himself as being too
great for his own nature, yet he would not have assigned it to another
nature that was beneath it.
"But there standeth One among you, whom ye know
not." Reasonable it was that Christ should mingle among the people as
one of the many, because everywhere He taught men not to be puffed up
and boastful. And in this place by "knowledge" the Baptist means a
perfect acquaintance with Him, who and whence He was. And immediately
next to this he puts, "Who cometh after me"; all but saying, "Think not
that all is contained in my baptism, for had that been perfect, Another
would not have arisen after me to offer you a different One, but this
of mine is a preparation and a clearing the way for that other. Mine is
but a shadow and image, but One must come who shall add to this the
reality. So that His very coming 'after me' especially declares His
dignity: for had the first been perfect, no place would have been
required for a second." "Is(2) before me," is more honorable, brighter.
And then, lest they should imagine that His superiority was found by
comparison, desiring to establish His incomparableness, he says, "Whose
shoe's latchet I am not worthy to unloose"; that is, who is not simply
"before me," but before me in such a way, that I am not worthy to be
numbered among the meanest of His servants. For to loose the shoe is
the office of humblest service.
Now if John was not worthy to "unloose the latchet"
(Matt. xi. 11 ), John, than whom "among them that are born of women
there hath not risen a greater," where shall we rank ourselves? If he
who was equal to, or rather greater than, all the world,(3) (for saith
Paul, "the world was not worthy" of them--Heb. xi. 38,) declares
himself not worthy to be reckoned even among the meanest of those who
should minister unto Him, what shall we say, who are full of ten
thousand sins, and are as far from the excellence of John, as earth
from heaven.
[4.] He then saith that he himself is not "worthy so
much as to unloose the latchet of His shoe"; while the enemies of the
truth are mad with such a madness, as to assert(4) that they are worthy
to know Him even as He knows Himself. What is worse than such insanity,
what more frenized than such arrogance? Well hath a wise man said, "The
beginning of pride is not to know the Lord."(5)
The devil would not have been brought down and
become a devil, not being a devil before, had he not been sick of this
disease. This it was that cast him out from that confidence,(6) this
sent him to the pit of fire, this was the cause of all his woes. For it
is enough of itself to destroy every excellence of the soul, whether it
find almsgiving, or prayer, or fasting, or anything. For, saith the
Evangelist, "That which is highly esteemed among men is impure before
the Lord." (Luke xvi. 15--not quoted exactly.) Therefore it is not only
fornication or adultery that are wont to defile those who practice
them, but pride also, and that far more than those vices. Why? Because
fornication though it is an unpardonable sin, yet a man may plead the
desire; but pride cannot possibly find any cause or pretext of any sort
whatever by which to obtain so much as a shadow of excuse; it is
nothing but a distortion and most grievous disease of the soul,
produced from no other source but folly. For there is nothing more
foolish than a proud man, though he be surrounded with wealth, though
he possess much of the wisdom of this world, though he be set in royal
place, though he bear about with all things that among men appear
desirable.
For if the man who is proud of things really good is
wretched and miserable, and loses the reward of all those things, must
not he who is exalted by things that are nought, and puffs himself up
because of a shadow or the flower of the grass, (for such is this
world's glory,) be more ridiculous than any, when he does just as some
poor needy man might do, pining all his time with hunger, yet if ever
he should chance one night to see a dream of good fortune, filled with
conceit because of it?
O wretched and miserable! when thy soul is perishing
by a most grievous disease, when thou art poor with utter poverty, art
thou high-minded because thou hast such and such a number of talents of
gold? because thou hast a multitude of slaves and cattle? Yet these are
not thine;
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and if thou dost not believe my words, learn from the experience of
those who have gone before(1) thee. And if thou art so drunken, that
thou canst not be instructed even from what has befallen others, wait a
little, and thou shalt know by what befalls thyself that these things
avail thee nothing, when gasping for life, and master not of a single
hour, not even of a little moment, thou shalt unwillingly leave them(2)
to those who are about thee, and these perhaps those whom thou wouldest
not. For many have not been permitted even to give directions
concerning them, but have departed suddenly,(3) desiring to enjoy them,
but not permitted, dragged from them, and forced to yield them up to
others, giving place by compulsion to those to whom they would not.
That this be not our case, let us, while we are yet in strength and
health, send forward our riches hence to our own city, for thus only
and in no other way shall we be able to enjoy them; so shall we lay
them up in a place inviolate and safe. For there is nothing, there is
nothing there that can take them from us; no death, no attested
wills,(4) no successors to inheritances,(5) no false informations, no
plottings against us, but he who has departed hence bearing away great
wealth with him may enjoy it there for ever. Who then is so wretched as
not to desire to revel in riches which are his own throughout? Let us
then transfer our wealth, and remove it thither. We shall not need for
such a removal asses, or camels, or carriages, or ships, (God hath
relieved even us from this difficulty,) but we only want the poor, the
lame, the crippled, the infirm. These are entrusted with this transfer,
these convey our riches to heaven, these introduce the masters of such
wealth as this to the inheritance of goods everlasting. Which may it be
that we all attain through the grace and lovingkindness of our Lord
Jesus Christ, by whom and with whom, to the Father and the Holy Ghost,
be glory, now and ever, and world without end. Amen.
HOMILY XVII.
JOHN i. 28, 29.
"These things were done in Bethany beyond Jordan,
where John was baptizing. The next day he seeth Jesus coming unto him,
and saith, Behold the Lamb of God, which taketh away the sin of the
world."
[1.] A GREAT virtue is boldness and freedom of
speech, and the making all things second in importance to the
confessing of Christ; so great and admirable, that the Only-begotten
Son of God proclaims such an one in the presence of the Father. (Luke
xii. 8.) Yet the recompense is more than just, for thou confessest upon
earth, He in heaven, thou in the presence of men, He before the Father
and all the angels.
Such an one was John, who regarded not the
multitude, nor opinion, nor anything else belonging to men, but trod
all this beneath his feet, and proclaimed to all with becoming freedom
the things respecting Christ. And therefore the Evangelist marks the
very place, to show the boldness of the loud-voiced herald. For it was
not in a house, not in a corner, not in the wilderness, but in the
midst of the multitude, after that he had occupied Jordan, when all
that were baptized by him were present, (for the Jews came upon him as
he was baptizing,) there it was that he proclaimed aloud that wonderful
confession concerning Christ, full of those sublime and great and
mysterious doctrines, and that he was not worthy to unloose the latchet
of His shoe. Wherefore he saith,(6) "These things were done in
Bethany," or, as all the more correct copies have it, "in Bethabara"
For Bethany was not "beyond Jordan," nor bordering on the wilderness,
but somewhere nigh to Jerusalem.
He marks the places also for another reason. Since
he was not about to relate matters of old date, but such as had come to
pass but a little time before, he makes those who were present and had
beheld, witnesses of his words, and supplies proof from the places
themselves. For confident that nothing was added by himself to what was
said, but that he simply and with truth described things as they were,
he draws a testimony from the places, which, as I said, would be no
common demonstration of his veracity.
"The next day he seeth Jesus coming to him, and
saith, Behold the Lamb of God, which taketh away the sin of the world."
The Evangelists distributed the periods amongst
them; and Matthew having cut short
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his notice of the time before John the Baptist was bound, hastens to
that which follows, while the Evangelist John not only does not cut
short this period, but dwells most on it. Matthew, after the return of
Jesus from the wilderness, saying nothing of the intermediate
circumstances, as what John spake, and what the Jews sent and said, and
having cut short all the rest, passes immediately to the prison. "For,"
saith he, "Jesus having heard" that John was betrayed, "departed
thence." (Matt. xiv. 13.) But John does not so. He is silent as to the
journey into the wilderness, as having been described by Matthew; but
he relates what followed the descent from the mountain, and after
having gone through many circumstances, adds, "For John was not yet
cast into prison." (c. iii. 24.)
And wherefore, says one, does Jesus now come to him?
why does he come not merely once, but this second time also? For
Matthew says that His coming was necessary on account of Baptism: since
Jesus adds, that" thus it becometh us to fulfill all righteousness."
(Matt. iii. 15.) But John says that He came again after Baptism, and
declares it in this place, for, "I saw," saith he, "the Spirit
descending from heaven like a dove, and It abode upon Him." Wherefore
then did He come to John? for He came not casually, but went expressly
to him. "John," saith the Evangelist, "seeth Jesus coming unto him."
Then wherefore cometh He? In order that since John had baptized Him
with many (others), no one might suppose that He had hastened to John
for the same reason as the rest to confess sins, and to wash in the
river unto repentance. For this He comes, to give John an opportunity
of setting this opinion right again, for by saying, "Behold the Lamb of
God, that taketh away the sin of the world," he removes the whole
suspicion. For very plain it is that One so pure as to be able to wash
away(1) the sins of others, does not come to confess sins, but to give
opportunity to that marvelous herald to impress what he had said more
definitely on those who had heard his former words, and to add others
besides. The word "Behold" is used, because many had been seeking Him
by reason of what had been said, and for a long time. For this cause,
pointing Him out when present, he said, "Behold," this is He so long
sought, this is "the Lamb." He calls Him "Lamb," to remind the Jews of
the prophecy of Isaiah, and of the shadow under the law of Moses, that
he may the better lead them from the type to the reality. That Lamb of
Moses took not at once away the sin of any one; but this took away the
sin of all the world; for when it was in danger of perishing, He
quickly delivered it from the wrath of God.
Ver. 30. "This is He of whom I said, He that cometh
after me is preferred before me."
[2.] Seest thou here also how he interprets the word
"before"? for having called Him "Lamb," and that He "taketh away the
sin of the world," then he saith that "He is preferred before me, for
He was before me"; declaring that this is the "before," the taking upon
Him the sins of the world, "and the baptizing with the Holy Ghost."
"For my coming had no farther object than to proclaim the common
Benefactor of the world, and to afford the baptism of water; but His
was to cleanse all men, and to give them the power of the Comforter."
"He is preferred before me," that is to say, has appeared brighter than
I, because "He was before me." Let those who have admitted the madness
of Paul of Samosata be ashamed when they withstand so manifest a truth.
Ver. 31. "And I knew Him not," he saith.
Here he renders his testimony free from suspicion,
by showing that it was not from human friendship, but had been caused
by divine revelation. "I knew Him not," he saith. How then couldest
thou be a trustworthy witness? How shalt thou teach others, while thou
thyself art ignorant? He did not say "I know Him not," but, "I knew Him
not"; so that in this way he would be shown most trustworthy; for why
should he have shown favor to one of whom he was ignorant?
"But that He should be made manifest unto Israel,
therefore am I come baptizing with water."
He then did not need baptism, nor had that layer any
other object than to prepare for all others a way to faith on Christ.
For be did not say, "that I might cleanse those who are baptized," or,
"that I might deliver them from their sins," but, "that He should be
made manifest unto lsrael." "And why, tell me, could he not without
baptism have preached and brought the multitudes to Him?" But in this
way it would not have been by any means easy. For they would not so all
have run together, if the preaching had been without the baptism; they
would not by the comparison have learned His superiority. For the
multitude came together not to hear his words, but for what? To be
"baptized, confessing their sins." But when they came, they were taught
the matters concerning Christ, and the difference of His baptism. Yet
even this of John was of greater dignity than the Jewish, and therefore
all ran to it; yet even so it was imperfect.
"How then didst thou know Him?" "By the descent of
the Spirit," he saith. But again, test any one should suppose that he
was in need
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of the Spirit as we are, hear how he removes the suspicion, by showing
that the descent of the Spirit was only to declare Christ. For having
said, "And I knew Him not," he adds "But He that sent me to baptize
with water the Same said unto me, Upon whom thou shalt see the Spirit
descending and remaining on Him, the same is He which baptizeth with
the Holy Ghost." (Ver. 33.)
Seest thou that this was the work of the Spirit, to
point out Christ? The testimony of John was indeed not to be suspected,
but wishing to make it yet more credible, he leads it up to God and the
Holy Spirit. For when John had testified to a thing so great and
wonderful, so fit to astonish all his hearers, that He alone took on
Him the sins of all the world, and that the greatness of the gift
sufficed for so great a ransom, afterwards he proves this assertion.(1)
And the proof is that He is the Son of God, and that He needed not
baptism, and that the object of the descent of the Spirit was only to
make Him known. For it was not in the power of John to give the Spirit,
as those who were baptized by him show when they say, "We have not so
much as heard whether there be any Holy Ghost." (Acts xix. 2.) In
truth, Christ needed not baptism, neither his nor any other;(2) but
rather baptism needed the power of Christ. For that which was wanting
was the crowning blessing of all, that he who was baptized should be
deemed worthy of the Spirit this free gift(3) then of the Spirit He
added when He came.
Ver. 32-34. "And John bare record, saying, I saw the
Spirit descending from the heaven like a dove, and It abode upon Him.
And I knew Him not: but He that sent me to baptize with water, the Same
said unto me, Upon whom thou shalt see the Spirit descending, and
remaining on Him, the same is He which baptizeth with the Holy Ghost.
And I saw, and bare record that this is the Son of God."
He puts the "I knew Him not" repeatedly.(4) On what
account, and wherefore? He was His kinsman according to the flesh.
"Behold," saith the angel, "thy cousin Elisabeth, she also hath
received a son." (Luke i. 36.) That therefore he might not seem to
favor Him because of the relationship, he repeats the "I knew Him not."
And this happened with good reason; for he had passed all his time in
the wilderness away from his father's house.
How then, if he knew Him not before the descent of
the Spirit, and if he then for the first time recognized Him, did he
forbid Him before baptism, saying, "I have need to be baptized of Thee,
and comest Thou to me?" (Matt. iii. 14), since this was a proof that he
knew Him very well. Yet he knew Him not before or for a long time, and
with good cause; for the marvels which took place when He was a child,
as the circumstances of the Magi and others the like, had happened long
before, while John himself was very young, and since much time had
elapsed in the interval, He was naturally unknown to all. For had He
been known, John would not have said, "That He should be made manifest
to Israel, therefore am I come baptizing."
[3.] Hence it remains clear to us, that the miracles
which they say belong to Christ's childhood, are false, and the
inventions of certain who bring them into notice. For if He had begun
from His early age to work wonders, neither could John have been
ignorant of Him, nor would the multitude have needed a teacher to make
Him known. But now he says, that for this he is come, "that He might be
made manifest to Israel"; and for this reason he said again, "I have
need to be baptized of Thee." Afterwards, as having gained more exact
knowledge of Him, he proclaimed Him to the multitude, saying, "This is
He of whom I said, After me cometh a Man which is preferred before me."
For "He who sent me to baptize with water," and sent me for this end,
"that He should be made manifest to Israel," Himself revealed Him even
before the descent of the Spirit. Wherefore even before He came, John
said, "One cometh after me who is preferred before me." He knew Him not
before he came to Jordan and baptized all men, but when He was about to
be baptized, then he knew Him; and this from the Father revealing Him
to the Prophet, and the Spirit showing Him when He was being baptized
to the Jews, for whose sake indeed the descent of the Spirit took
place. For that the witness of John might not be despised who said,
that "He was before me," and that "He baptizeth with the Spirit," and
that "He judgeth the world," the Father utters a Voice proclaiming the
Son, and the Spirit descends, directing(5) that Voice to the Head of
Jesus. For since one was baptizing, the other receiving baptism, the
Spirit Comes to correct the idea which some of those present might
form, that the words were spoken of John. So that when he says, "I knew
Him not," he speaks of former time, not that near to His baptism.
Otherwise how could he have forbidden Him, saying, "I have need to be
baptized of Thee"? How could he have said such words concerning Him?
"But," says one, "how then did not the Jews believe?
for it was not John only that saw the Spirit in the likeness of a
dove." It was, because, even if they did see, such things require
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not only the eyes of the body, but more than these, the vision of the
understanding, to prevent men from supposing the whole to be a vain
illusion. For if when they saw Him working wonders, touching with His
own hands the sick and the dead, and so bringing them back to life and
health, they were so drunk with malice as to declare the contrary of
what they saw; how could they shake off their unbelief by the descent
of the Spirit only? And some say, that they did not all see it, but
only John and those of them who were better(1) disposed. Because even
though it were possible with fleshly eyes to see the Spirit descending
as in the likeness of a dove, still not for this was it absolutely
necessary that the circumstance should be visible to all. For Zacharias
saw many things in a sensible form, as did Daniel and Ezekiel, and had
none to share in what they saw; Moses also saw many things such as none
other hath seen; nor did all the disciples enjoy(2) the view of the
Transfiguration on the mount, nor did they all alike behold Him at the
time of the Resurrection. And this Luke plainly shows, when he says,
that He showed Himself "to witnesses chosen before of God." (Acts x.
41.)
"And I saw, and bare record that this is the Son of
God."
Where did he "bear record that this is the Son of
God?" he called Him indeed "Lamb," and said that He should
"baptize with the Spirit," but nowhere did he say of Him, "Son of God."
But the other Evangelists do not write that He said anything after the
baptism, but having been silent as to the time intervening, they
mention the miracles of Christ which were done after John's
captivity,(3) whence we may reasonably conjecture that these and many
others are omitted. And this our Evangelist himself has declared, at
the end of his narrative. For they were so far from inventing anything
great concerning Him, that the things which seem to bring reproach,
these they have all with one voice(4) and with all exactness set down,
and you will not find one of them omitting one of such circumstances;
but of the miracles, part some have left for the others to relate,(5)
part all have passed over in silence.
I say not this without cause, but to answer the
shamelessness of the heathen.(6) For this is a sufficient proof of
their truth-loving disposition, and that they say nothing for favor.
And thus as well as in other ways you may arm yourselves for trial of
argument(7) with them. But take heed. Strange were it that the
physician, or the shoemaker, or the weaver, in short all artists,
should be able each to contend correctly for his own art, but that one
calling himself Christian should not be able to give a reason for his
own faith; yet those things if overlooked bring only loss to
men's property, these if neglected destroy our very souls. Yet such is
our wretched disposition, that we give all our care to the former, and
the things which are necessary, and which are the groundwork s of our
salvation, as though of little worth, we despise.
[4.] That it is which prevents the heathen from
quickly deriding his own error. For when they, though established in a
lie, use every means to conceal the shamefulness of their opinions,
while we, the servants of the truth, cannot even open our mouths, how
can they help condemning the great weakness of our doctrine? how can
they help suspecting our religion to be fraud and folly? how shall they
not blaspheme Christ as a deceiver, and a cheat, who used the folly of
the many to further his fraud? And we are to blame for this blasphemy,
because we will not be wakeful in arguments for godliness, but deem
these things superfluous, and care only for the things of earth. He who
admires a dancer or a charioteer, or one who contends with beasts, uses
every exertion and contrivance not to come off worst in any disputes
concerning him, and they string together long panegyrics, as they
compose their defense against those who find fault with them, and cast
sneers without number at their opponents: but when arguments for
Christianity are proposed, they all hang their heads, and scratch
themselves, and gape, and retire at length the objects of contempt.
Must not this deserve excessive wrath, when Christ
is shown to be less honorable in your estimation than a dancer? since
you have contrived ten thousand defenses for the things they have done,
though more disgraceful than any, but of the miracles of Christ, though
they have drawn to Him the world, you cannot bear even to think or care
at all. We believe in the Father, and the Son, and the Holy Ghost, in
the Resurrection of bodies, and in Life everlasting. If now any heathen
say, "What is this Father, what this Son, what this Holy Ghost? How do
you who say that there are three Gods, charge us with having many
Gods?" What will you say? What will you answer? How will you repel the
attack of these arguments? But what if when you are silent, the
unbeliever should again propose this other question, and ask, "What in
a word is resurrection? Shall we rise again in this body? or in
another, different from this? If in this, what need that it be
dissolved?" What will you answer? And what, if he say, "Why did Christ
come now and not in old time? Has it
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seemed good to Him now to care for men, and did He despise us during
all the years that are past?" Or if he ask other questions besides,
more than these? for I must not propose many questions, and be silent
as to the answers to them, lest, in so doing, I harm the simpler among
you. What has been already said is sufficient to shake off your
slumbers. Well then, if they ask these questions, and you absolutely
cannot even listen to the words, shall we, tell me, suffer trifling
punishment only, when we have been the cause of such error to those who
sit in darkness? I wished, if you had sufficient leisure, to bring
before you all the book of a certain impure heathen philosopher written
against us, and that of another of earlier date, that so at least I
might have roused you, and led you away from your exceeding
slothfulness. For if they were wakeful that they might say these things
against us, what pardon can we deserve, if we do not even know how to
repel the attacks made upon us? For what purpose have we been brought
forward?(1) Dost thou not hear the Apostle say, "Be ready to give an
answer to every man that asketh you a reason of the hope that is in
you"? (1 Pet, iii. 15.) And Paul exhorts in like manner, saying, "Let
the word of Christ dwell in you richly." (Col. iii. 16.) What do
they who are more slothful(2) than drones reply to this? "Blessed is
every simple soul," and, "he that walketh simply(3) walketh surely."
(Prov. x. 8.) For this is the cause of all sorts of evil, that the many
do not know how to apply rightly even the testimony of the Scriptures.
Thus in this place, the writer does not mean (by "simple") the man who
is foolish, or who knows nothing, but him who is free from wickedness,
who is no evil-doer, who is wise. If it were not so, it would have been
useless to say,(4) "Be ye wise as serpents, and harmless as doves."
(Matt. x. 16.) But why should I name these things, when the discourse
comes in quite out of place? For besides the things already mentioned,
other matters are not right with us, those, I mean, which concern our
life and conversation. We are in every way wretched and ridiculous,
ever ready to find fault with each other, but slow to correct in
ourselves things for which we blame and accuse our neighbor. Wherefore
I exhort you, that now at least we attend to ourselves, and stop not at
the finding fault, (this is not enough to appease God;) but that we
show forth a change in every way most excellent, in order that having
lived here to the glory of God, we may enjoy the glory to come; which
may it come to pass that we will all attain, through the grace and
lovingkindness of our Lord Jesus Christ, to whom be glory for ever and
ever. Amen.
HOMILY XVIII.
JOHN i. 35-37.
"Again the next day after John stood, and two of his
disciples; and looking upon Jesus as He walked, he saith, Behold the
Lamb of God. And the two disciples heard him speak, and they followed
Jesus."
[1.] THE nature of man is somehow a thing slothful,
and easily declining to perdition, not by reason of the constitution of
the nature itself, but by reason of that sloth which is of deliberate
choice. Wherefore it needs much reminding. And for this cause Paul,
writing to the Philippians, said, "To write the same things to you, to
me indeed is not grievous, but for you it is safe." (Phil. iii. 1.)
The earth when it has once received the seed,
straightway gives forth its fruits, and needs not a second sowing; but
with our souls it is not so, and one must be content, after having sown
many times, and manifested much carefulness, to be able once to receive
fruit. For in the first place, what is said settles in the mind with
difficulty, because the ground is very hard, and entangled with thorns
innumerable, and there are many which lay plots, and carry away the
seed; afterwards, when it has been fixed and has taken root, it still
needs the same attention, that it may come to maturity, and having done
so may remain uninjured, and take no harm from any. For in the case of
seeds, when the ear is fully formed and has gained its proper strength,
it easily despises rust, and drought, and every other thing; but it is
not so with doctrines; in their case after all the work has been fully
done, one storm and flood often comes on, and either by the attack of
unpleasant circumstances, or by the plots of men skilled to deceive, or
by various other temptations brought against them, brings them to ruin.
I have not said this without cause, but that when
you hear John repeating the same words, yon may not condemn him for
vain talking;(5) nor
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deem him impertinent or wearisome. He desired to have been heard by
once speaking, but because not many gave heed to what was spoken from
the first, by reason of deep sleep, he again rouses them by this second
call. Now observe; he had said, "He that cometh after me, is preferred
before me": and that "I am not worthy to unloose the latchet of His
shoe"; and that "He baptizeth with the Holy Ghost, and with fire"; and
that he "saw the Spirit descending like a dove, and it abode upon Him,"
and he "bare record that this is the Son of God." No one gave heed, nor
asked, nor said, "Why sayest thou these things? in whose behalf? for
what reason?" Again he had said, "Behold the Lamb of God, which taketh
away the sin of the world"; yet not even so did he touch their
insensibility. Therefore, after this he is compelled to repeat the same
words again, as if softening by tillage(1) some hard and stubborn soil,
and by his word as by a(2) plow, disturbing the mind which had hardened
into clods,(8) so as to put in the seed deep. For this reason he does
not make his discourse a long one either; because he desired one
thing only, to bring them over and join them to Christ. He knew that as
soon as they had received this saying, and had been persuaded, they
would not afterwards need one to bear witness unto Him. As also it came
to pass. For, if the Samaritans could say to the woman after hearing
Him, "Now we believe, not because of thy saying, for we know that this
is indeed the Christ, the Saviour of the world," the disciples would be
much more quickly subdued,(4) as was the case. For when they had come
and heard Him but one evening, they returned no more to John, but were
so nailed to Him, that they took upon them the ministry of John, and
themselves proclaimed Him. For, saith the Evangelist, "He findeth his
own brother Simon, and saith unto him, We have found the Messias, which
is, being interpreted, the Christ." And observe, I pray you, this, how,
when he said, "He that cometh after me is preferred before me"; and
that, "I am not worthy to unloose the lachet of His shoe"; he caught no
one, but when he spoke of the Dispensation, and lowered his discourse
to a humbler tone, then the disciples followed Him.
And we may remark this, not only in the instance of
the disciples, but that the many are not so much attracted when some
great and sublime thing is said concerning God, as when some act of
graciousness and lovingkindness, something pertaining to the salvation
of the hearers, is spoken of. They heard that "He taketh away the sin
of the world," and straightway they ran to Him. For, said they, "if it
is possible to wash away(5) the charges that lie against us, why do we
delay? here is One who will deliver us without labor of ours. Is it not
extreme folly to put off accepting the Gift?" Let those hear who are
Catechumens, and are putting off their salvation(6) to their latest
breath.
"Again," saith the Evangelist, "John stood, and
saith, Behold, the Lamb of God." Christ utters no word, His messenger
saith all. So it is with a bridegroom. He saith not for a while
anything to the bride, but is there in silence, while some show him to
the bride, and others give her into his hands; she merely appears, and
he departs not having taken her himself, but when he has received her
from another who gives her to him. And when he has received her thus
given, he so disposes her, that she no more remembers those who
betrothed her. So it was with Christ. He came to join to Himself
the Church; He said nothing, but merely came. It was His friend, John,
who put into His the bride's right hand, when by his discourses he gave
into His hand the souls of men. He having received them, afterwards so
disposed them, that they departed no more to John who had committed
them to Him.
[2.] And here we may remark, not this only, but
something besides. As at a marriage the maiden goes not to the
bridegroom, but he hastens to her, though he be a king's son, and
though he be about to espouse some poor and abject person, or even a
servant, so it was here. Man's nature did not go up,(7) but
contemptible and poor as it was, He came to it, and when the marriage
had taken place, He suffered it no longer to tarry here, but having
taken it to Himself, transported it to the house of His Father.
"Why then doth not John take his disciples apart,
and converse with them on these matters, and so deliver them over to
Christ, instead of saying publicly to them in common with all the
people, 'Behold the Lamb of God'?" That it may not seem to be a matter
of arrangement; for had they gone away from him to Christ after having
been privately admonished by him, and as though to do him a favor, they
would perhaps soon have started away again; but now, having taken upon
them the following Him, from teaching which had been general, they
afterwards remained His firm disciples, as not having followed Him in
order to gratify the teacher, but as looking purely to their own
advantage.
The Prophets and Apostles then all preached Him
absent; the Prophets before His coming according to the flesh, the
Apostles after He was taken up; John alone proclaimed Him present.
64
Wherefore he calls himself the "friend of the Bridegroom" (c. iii. 29),
since he alone was present at the marriage, he it was that did and
accomplished all, he made a beginning of the work. And "looking upon
Jesus walking, he saith, Behold the Lamb of God." Not by voice alone,
but with his eyes also he bore witness to, and expressed his admiration
of, Christ, rejoicing and glorying. Nor does he for awhile address
any(1) word of exhortation to his followers, but only shows wonder and
astonishment at Him who was present, and declares to all the Gift which
He came to give, and the manner of purification. For "the Lamb"
declares both these things. And he said not, "Who shall take," or "Who
hath taken"; but, "Who taketh away the sins of the world"; because this
He ever doth. He took them not then only when He suffered, but from
that time even to the present doth He take them away, not being
repeatedly(2) crucified, (for He offered One Sacrifice for sins,) but
by that One continually purging them. As then THE WORD shows us His
pre-eminence,(3) and THE SON His superiority in comparison with others,
so "The Lamb, The Christ, that Prophet, the True Light, the Good
Shepherd," and whatever other names are applied to Him with the
addition of the article, mark a great difference. For there were many"
Lambs," and" Prophets," and "Christs," and "sons," but from all these
John separates Him by a wide interval. And this he secured not by the
article only, but by the addition of "Only-Begotten"; for He had
nothing in common with the creation.
If it seems to any unseasonable that these things
should be spoken at "the tenth hour" (that was the time of day, for he
says, "It was about the tenth hour "--(v. 39), such an one seems to me
to be much mistaken. In the case indeed of the many, and those who
serve the flesh, the season after feasting is not very suitable for any
matters of pressing moment, because their hearts(4) are burdened with
meats: but here was a man who did not even partake of common food, and
who at evening was as sober as we are at morning, (or rather much more
so; for often the remains of our evening food that are left within us,
fill our souls with imaginations, but he loaded his vessel with none of
these things;) he with good reason spake late in the evening of these
matters. Besides, he was tarrying in the wilderness by Jordan, where
all came to his baptism with great fear, and caring little at that time
for the things of this life; as also they continued with Christ three
days, and had nothing to eat. (Matt. xv. 32.) For this is the part of a
zealous herald and a careful husbandman, not to desist before he see
that the planted seed has got a firm hold.(5) "Why then did he not go
about all the parts of Judaea preaching Christ, rather than stand by
the river waiting for Him to come, that he might point Him out when He
came?" Because he wished that this should be effected by His works; his
own object being in the mean time only to make Him known, and to
persuade some to hear of eternal life. But to Him he leaves the greater
testimony, that of works, as also He saith, "I receive not testimony of
men. The works which My Father hath given Me, the same bear witness of
Me." (c. v. 34, 36.) Observe how much more effectual this was; for when
he had thrown in a little spark, at once the blaze rose on high. For
they who before had not even given heed to his words, afterwards say,
"All things which John spake were true." (c.x. 41.)
[3.] Besides, if he had gone about saying these
things, what was being done would have seemed to be done from some
human motive, and the preaching to be full of suspicion.(6)
"And the two disciples heard him, and followed
Jesus."
Yet John had other disciples, but they not only did
not "follow Jesus," but were even jealously disposed towards him.
"Rabbi," says one, "He that was with thee beyond Jordan, to whom thou
barest witness, behold, the same baptizeth, and all men come unto him."
(c. iii. 26.) And again(7) they appear bringing a charge against him;
"Why do we fast, but thy disciples fast not?" (Matt. ix. 14.) But those
who were better than the rest had no such feeling, but heard, and at
once followed; followed, not as despising their teacher, but as being
most fully persuaded by him, and producing the strongest proof that
they acted thus from a right judgment of his reasonings. For they did
not do so by his advice, that might have appeared suspicious; but when
he merely foretold what was to come to pass, that "He should baptize
with the Holy Ghost, [and with fire,]" they followed. They did not then
desert their teacher, but rather desired to learn what Christ brought
with Him more than John. And observe zeal combined with modesty. They
did not at once approach and question Jesus on necessary and most
important matters, nor were they desirous to converse with Him
publicly, while all were present, at once and in an off-hand manner,
but privately; for they knew that the words of their teacher proceeded
not from humility, but from truth.
Ver. 40. "One of the two who heard, and followed
Him, was Andrew, Simon Peter's brother."
65
Wherefore then has he not made known the name of the
other also? Some say, because it was the writer himself that followed;
others, not so, but that he was not one of the distinguished disciples;
it behooved not therefore to say more than was necessary. For what
would it have advantaged us to learn his name, when the writer does not
mention the names even of the seventy-two? St. Paul also did the
same.(1) "We have sent," says he, "with him the brother," (who has
often in many things been forward,) "whose praise is in the Gospel." (2
Cor. viii. 18.) Moreover, he mentions Andrew for another reason. What
is this? It is, that when you are informed that Simon having in company
with him heard, "Follow Me, and I will make you fishers of men" (Matt.
iv. 19), was not perplexed at so strange a promise, you may learn that
his brother had already laid down within him the beginnings of the
faith.
Ver. 38. "Then Jesus turned, and saw them following,
and saith unto them, What seek ye?"
Hence we are taught, that God does not prevent our
wills by His gifts, but that when we begin, when we provide the being
willing, then He gives us many opportunities of salvation. "What seek
ye?" How is this? He who knoweth the hearts of men, who dwelleth(2) in
our thoughts, doth He ask? He doth; not that He may be informed; how
could that be? but that by the question He may make them more familiar,
and impart to them greater boldness, and show them that they are worthy
to hear Him; for it was probable that they would blush and be afraid,
as being unknown to him, and as having heard such accounts of Him from
the testimony of their teacher. Therefore to remove all this, their
shame and their fear, he questions them, and would not let them come
all the way to the house in silence. Yet the event would have been the
same had He not questioned them; they would have remained by following
Him, and walking in His steps would have reached His dwelling. Why then
did He ask? To effect that which I said, to calm their minds,(3) yet
disturbed with shame and anxiety, and to give them confidence.
Nor was it by their following only that they showed
their earnest desire, but by their question also: for when they had not
as yet learned or even heard anything from Him, they call Him,
"Master"; thrusting themselves as it were among His disciples, and
declaring what was the cause of their following, that they might hear
somewhat profitable. Observe their wisdom also. They did not say,
"Teach us of Thy doctrines, or some other thing that we need to know";
but what? "Where dwellest Thou?" Because, as I before said, they wished
in quiet to say somewhat to Him, and to hear somewhat from Him, and to
learn. Therefore they did not defer the matter, nor say, "We will come
to-morrow by all means, and hear thee speak in public"; but showed the
great eagerness they had to hear Him, by not being turned back even by
the hour, for the sun was already near its setting, ("it was," saith
John, "about the tenth hour.") And therefore Christ does not tell them
the marks of His abode, nor its situation, but rather induces them to
follow Him by showing them that He had accepted them. For this reason
He did not say anything of this kind to them, "It is an unseasonable
time now for you to enter into the house, to-morrow you shall hear if
you have any wish, return home now";(4) but converses with them as with
friends, and those who had long been with Him.
How then saith He in another place, "But the Son of
Man hath not where to lay His head" (Luke ix. 58), while here He saith,
"Come and see" (v. 39) where I abide? Because the expression "hath not
where to lay His head," signifies that He had no dwelling place of His
own, not that He did not abide in a house. And this too is the meaning
of the comparison.(5) The Evangelist has mentioned that "they abode
with Him that day," but has not added wherefore, because the reason was
plain; for from no other motive did they follow Christ, and He draw
them to Him, but only that they might have instruction; and this they
enjoyed so abundantly and eagerly even in a single night, that they
both proceeded straightway to the capture(6) of others.
[4.] Let us then also learn hence to consider all
things secondary(7) to the hearing the word of God, and to deem no
season unseasonable, and, though a man may even have to go into another
person's house, and being a person unknown to make himself known to
great men, though it be late in the day, or at any time whatever, never
to neglect this traffic. Let food and baths and dinners and the other
things of this life have their appointed time; but let the teaching of
heavenly philosophy have no separate time, let every season belong to
it. For Paul saith, "In season, out of season, reprove, rebuke, exhort"
(2 Tim. iv. 2); and the Prophet too saith,(8) " In His law will he
meditate day and night" (Ps. i. 3); and Moses commanded the Jews to do
this always. For the things of this life, baths, I mean, and dinners,
even if they are necessary, yet being continually repeated, render the
body feeble;(9) but the teaching of the soul
66
the more it is prolonged, the stronger it renders the soul which
receives it. But now we portion out all our time for trifles and
unprofitable silly talking, and we sit together idly during the morning
and afternoon,(1) midday and evening besides, and we have appointed
places for this; but hearing the divine doctrines twice or thrice in
the week we become sick,(2) and thoroughly sated. What is the reason?
We are in a bad state of soul; its faculty of desiring and reaching
after these things we have relaxed altogether. And therefore it is not
strong enough to have an appetite for spiritual food. And this among
others is a great proof of weakness, not to hunger nor thirst, but to
be disinclined to both. Now if this, when it takes place in our bodies,
is a sure sign of grievous disease, and productive of weakness, much
more is it so in the soul.
"How then," says one, "shall we be able to renew it,
thus fallen and relaxed, to strength? what doing, what saying?" By
applying ourselves to the divine words of the prophets, of the
Apostles, of the Gospels, and all the others; then we shall know that
it is far better to feed on these than on impure food, for so we must
term our unseasonable idle talking and assemblies. For which is best,
tell me, to converse on things relating to the market, or things in the
law courts, or in the camp, or on things in heaven, and on what shall
be after our departure hence? Which is best, to talk about our neighbor
and our neighbor's affairs, to busy ourselves in what belongs to other
people, or to enquire into the things of angels, and into matters which
concern ourselves? For a neighbor's affairs are not thine at all; but
heavenly things are thine. "But," says some one, "a man may by once
speaking finish these subjects altogether.'' Why do you not think this
in matters on which you converse uselessly and idly, why though ye
waste your lives on this have ye never exhausted the subject? And I
have not yet named what is far more vile than this. These are the
things about which the better sort converse one with the other; but the
more indifferent and careless carry about in their talk players and
dancers and charioteers, defiling men's ears, corrupting their souls,
and driving their nature into mad excesses by these narratives, and by
means of this discourse introducing every kind of wickedness into their
own imagination. For as soon as the tongue has uttered the name of the
dancer, immediately the soul has figured to itself his looks, his hair,
his delicate clothing, and himself more effeminate than all. Another
again fans the flame in another way, by introducing some harlot into
the conversation, with her words, and attitudes, and glances, her
languishing looks and twisted locks, the smoothness of her cheeks, and
her painted eyelids.(3) Were you not somewhat affected when I gave this
description? Yet be not ashamed, nor blush, for the very necessity of
nature requires this, and so disposes the soul according as the
tendency of what is said may be. But if, when it is I that speak, you,
standing in the church, and at a distance from these things, were
somewhat affected at the hearing, consider how it is likely that they
are disposed, who sit in the theater itself, who are totally free from
dread, who are absent from this venerable and awful assembly, who both
see and hear those things with much shamelessness. "And why then,"
perhaps one of those who heed not may say, "if the necessity of nature
so disposes the soul, do you let go that, and blame us?" Because, to be
softened(4) when one hears these things, is nature's work; but to hear
them is not a fault of nature, but of deliberate choice. For so he who
meddles with fire must needs be injured, so wills the weakness of our
nature; yet nature does not therefore draw us to the fire and to the
injury thence arising; this can be only from deliberate perversity. I
beseech you, therefore, to remove and correct this fault, that you may
not of your own accord cast yourself down the precipice, nor thrust
yourselves into the pits of wickedness, nor run of yourselves to the
blaze, lest we place ourselves in jeopardy of the fire prepared for the
devil. May it come to pass, that we all being delivered both from this
fire and from that, may go to the very bosom of Abraham, through the
grace and lovingkindness of our Lord Jesus Christ, by whom and with
whom, to the Father and Holy Ghost, be glory for ever and ever. Amen.
67
HOMILY XIX.
JOHN i 41, 42.
" He first findeth his own brother Simon, and saith
unto him, We have found the Messias, which is, being interpreted, the
Christ. And he brought him to
Jesus."
[1.] WHEN God in the beginning made man, He did not
suffer him to be alone, but gave him woman for a helpmate, and made
them to dwell together, knowing that great advantage would result from
this companionship. What though the woman did not rightly employ this
benefit? still if any one make himself fully acquainted with the nature
of the matter, he will see, that to the wise great advantage arises
from this dwelling together; not in the cause of wife or husband only,
but if brothers do this, they also shall enjoy the benefit. Wherefore
the Prophet hath said, "What is good, what is pleasant, but that
brethren should dwell together?" (Ps. cxxxiii. 1, LXX.) And Paul
exhorted not to neglect the assembling of ourselves together. (Heb. x.
25.) In this it is that we differ from beasts, for this we have built
cities, and markets, and houses, that we may be united one with
another, not in the place of our dwelling only, but by the bond of
love. For since our nature came imperfect(1) from Him who made it, and
is not self-sufficient,(2) God, for our advantage, ordained that the
want hence existing should be corrected by the assistance arising from
mutual intercourse; so that what was lacking in one should be supplied
by another,(3) and the defective nature thus be rendered
self-sufficient; as, for instance, that though made mortal,(4) it
should by succession for a long time maintain immortality. I might have
gone into this argument at greater length, to show what advantages
arise to those who come together from genuine and pure(5) intercourse
with each other: but there is another thing which presses now, that on
account of which we have made these remarks.
Andrew, after having tarried with Jesus and learned
what He did, kept not the treasure to himself, but hastens and runs
quickly to his brother, to impart to him of the good things which he
had received.(6) But wherefore has not John said on what matters Christ
conversed with them? Whence is it clear that it was for this that they
"abode with Him"?(7) It was proved by us the other day; but we may
learn it from what has been read today as well. Observe what Andrew
says to his brother; "We have found the Messias, which is, being
interpreted, the Christ." You see how, as far as he had learned in a
short time, he showed(8) the wisdom of the teacher who persuaded them,
and their own zeal, who cared for these things long ago,(9) and from
the beginning. For this word, "we have found," is the expression of a
soul which travails(10) for His presence, and looks for His coming from
above, and is made overjoyed when the looked-for thing has
happened,(11) and hastens to impart to others the good tidings. This is
the part of brotherly affection, of natural friendship, of a sincere
disposition, to be eager to stretch out the hand to each other in
spiritual things. Hear him besides speak with the addition of the
article; for he does not say "Messias," but "the Messias"; thus they
were expecting some one Christ,(12) having nothing in common with the
others. And behold, I beg of you, the mind of Peter obedient and
tractable from the very beginning; he ran to Him without any delay; "He
brought him," saith St. John, "to Jesus." Yet let no one blame his easy
temper if he received the word without much questioning, because it is
probable that his brother had told him these things more exactly and at
length; but the Evangelists from their care for conciseness constantly
cut many things short. Besides, it is not said absolutely that "he
believed," but that "he brought him to Jesus," to give him up for the
future to Him, so that from Him he might learn all; for the other
disciple also was with him, and contributed to this. And if John the
Baptist, when he had said that He was "the Lamb," and that He "baptized
with the Spirit," gave them over to learn the clearer doctrine
concerning this thing from Him, much more would Andrew have done this,
not deeming him self sufficient to declare the whole, but drawing him
to the very fount of light with so much zeal and joy, theft the
other(13) neither deferred nor delayed at all.(14)
Ver. 42. "And when Jesus beheld him," saith
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the Evangelist, "He said, Thou art Simon, the son of Jonas; thou shalt
be called Cephas, which is, by interpretation, a stone."
[2.] He begins from this time forth to reveal the
things belonging to His Divinity, and to open It out little by little
by predictions. So He did in the case of Nathaniel and the Samaritan
woman. For prophecies bring men over not less than miracles; and are
free from the appearance of boasting. Miracles may possibly be
slandered among foolish men, (" He casteth out devils," said they, "by
Beelzebub"--Matt. xii. 24), but nothing of the kind has ever been said
of prophecy. Now in the case of Nathaniel and Simon He used this method
of teaching, but with Andrew and Philip He did not so. Why was this?
Because those(1) (two) had the testimony of John, no small preparation,
and Philip received a credible evidence of faith, when he saw those who
had been present.
"Thou art Simon, the son of Jonas." By the present,
the future is guaranteed; for it is clear that He who named Peter's
father foreknew the future also. And the prediction is attended with
praise; but the object was not to flatter, but to foretell something
future. Hear(2) at least in the case of the Samaritan woman, how He
utters a prediction with severe reproofs;(3) "Thou hast had," he
saith, "five husbands, and he whom thou now hast is not thy husband."
(c. iv. 18.) So also His Father makes great account of prophecy, when
He sets Himself against the honor paid to idols: "Let them declare to
you," saith He, "what shall come upon you" (Isa. xlvii. 13); and again,
"I have declared, and have saved, and there was no foreign God amongst
you" (Isa. xliii. 12, LXX.); and He brings this forward through all
prophecy. Because prophecy is especially the work of God, which devils
cannot even imitate, though they strive exceedingly. For in the case of
miracles there may be delusion; but exactly to foretell the future
belongs to that pure Nature alone. Or if devils ever have done so, it
was by deceiving the simpler sort; whence their oracles are always
easily detected.
But Peter makes no reply to these words; as yet he
knew nothing clearly, but still was learning. And observe, that not
even the prediction is fully set forth; for Jesus did not say, "I will
change thy name to Peter, and upon this rock I will build My Church,"
but, "Thou shalt be called Cephas." The former speech would have
expressed too great authority(4) and power; for Christ does not
immediately nor at first declare all His power, but speaks for a while
in a humbler tone; and so, when He had given the proof of His Divinity,
He puts it more authoritatively, saying,(5) "Blessed art thou, Simon,
because My Father hath revealed it to thee"; and again, "Thou art
Peter, and upon this rock I will build My Church." (Matt. xvi. 17, 18.)
Him therefore He so named, and James and his brother He called "sons of
thunder." (Mark iii. 17.) Why then doth He this? To show that it was He
who gave the old covenant, that it was He who altered names, who called
Abram "Abraham," and Sarai "Sarah," and Jacob "Israel." To many he
assigned names even from their birth, as to Isaac, and Samson, and to
those in Isaiah and Hosea (Isa. viii. 3; Hos. i. 4, 6, 9); but to
others He gave them after they had been named by their parents, as to
those we have mentioned, and to Joshua the son of Nun. It was also a
custom of the Ancients to give names from things, which in fact Leah
also has done;(6) and this takes place not without cause, but in order
that men may have the appellation to remind them of the goodness of
God, that a perpetual memory of the prophecy conveyed by the names may
sound in the ears of those who receive it. Thus too He named John
early,(7) because they whose virtue was to shine forth from their early
youth, from that time received their names; while to those who were to
become great(8) at a later period, the title also was given later.
[3.] But then they received each a different name,
we now have all one name, that which is greater than any, being
called(9) "Christians," and "sons of God," and (His) "friends," and
(His) "Body." For the very term itself is able more than all those
others to rouse us, and make us more zealous(10) for the practice of
virtue. Let us not then act unworthily of the honor belonging to the
title, considering n the excess of our dignity, we who are called
Christ's; for so Paul hath named us. Let us bear in mind and respect
the grandeur of the appellation. ( 1 Cor. iii. 23.) For if one who is
said to be descended from some famous general, or one otherwise
distinguished, is proud to be called this or that man's son, and deems
the name a great honor, and strives in every way so as not to affix, by
remissness of his own, reproach to him after whom he is called; shall
not we who are called after the name, not of a general, nor any of the
princes upon earth, nor Angel, nor Archangel, nor Seraphim, but of the
King of these Himself, shall
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not we freely give even our very life, so as not to insult Him who has
honored us? Know ye not what honor the royal bands of shield-bearers
and spearmen that are about the king enjoy? So let us who have been
deemed worthy to be near Him, and much closer, and as much nearer than
those just named, as the body is closer to the head than they, let us,
I say, use every means to be imitators of Christ.
What then saith Christ? "The foxes have holes, and
birds of the air have nests; but the Son of man hath not where to lay
His head." (Luke ix. 58.) Now if I demand this of you, it will seem
perhaps to most of you grievous and burdensome; because therefore of
your infirmity I speak not of(1) such perfection, but desire you not to
be nailed to riches; and as I, because of the infirmity of the many,
retire somewhat from (demanding) the excess of virtue, I desire that
you do so and much more on the side of vice. t blame not those who have
houses, and lands, and wealth, and servants, but wish them to
possess(2) these things in a safe and becoming way. And what is "a
becoming way"? As masters, not as slaves; so that they rule them, be
not ruled by them; that they use, not abuse them. This is why they are
called, "things to be used,"(3) that we may employ them on necessary
services, not hoard them up; this is a domestic's office,
that a master's; it is for the slave to keep them, but for the lord and
one who has great authority to expend. Thou didst not receive thy
wealth to bury, but to distribute. Had God desired riches to be
hoarded, He would not have given them to men, but would have let them
remain as they were in the earth; but because He wishes them to be
spent, therefore He has permitted us to have them, that we may impart
them to each other. And if we keep them to ourselves, we are no longer
masters of them. But if you wish to make them greater and therefore
keep them shut up, even in this case the best plan of all is to scatter
and distribute them in all directions; because there can be no revenue
without an outlay, no wealth without expenditure. One may see that it
is so even in worldly matters. So it is with the merchant, so with the
husbandman, who put forth the one his wealth, the other his seed; the
one sails the sea to disperse his wares, the other labors all the year
putting in and tending his seed. But here there is no need of any one
of these things, neither to equip a vessel, nor to yoke oxen, nor to
plough land, nor to be anxious about uncertain weather, nor to dread a
fall of hail; here are neither waves nor rocks; this voyage and this
sowing needs one thing only, that we cast forth our possessions; all
the rest will that Husbandman do, of whom Christ saith, "My Father is
the Husbandman." (c. xv. 1.) Is it not then absurd to be sluggish and
slothful where we may gain all without labor, and where there are many
toils and many(5) troubles and cares, and after all, an uncertain hope,
there to display all eagerness? Let us not, I beseech you, let us not
be to such a degree senseless about our own salvation, but let us leave
the more troublesome task, and run to that which is most easy and more
profitable, that We may obtain also the good things that are to come;
through the grace and lovingkindness of our Lord Jesus Christ, with
whom to the Father and the Holy and quickening Spirit be glory, now and
ever, and world without end. Amen.
HOMILY XX.
JOHN i. 43, 44.
The day following Jesus would go forth into Galilee
and findeth Philip, and saith unto him, Follow Me. Now Philip was of
Bethsaida, the city of Andrew and Peter."
[1.] "To every careful thinker there is a gain"(4)
(Prov. xiv. 23, LXX.), saith the proverb; and Christ implied more than
this, when He said, "He that seeketh findeth." (Matt. vii. 8.)
Wherefore it does not occur to me any more to wonder how Philip
followed Christ. Andrew was persuaded when he had heard from John, and
Peter the same from Andrew, but Philip not having learned anything from
any but Christ who said to him only this, "Follow Me," straightway
obeyed, and went not back, but even became a preacher to others. For he
ran to Nathanael and said to him, "We have found Him of whom Moses in
the Law and the Prophets did write." Seest thou what a thoughtful(6)
mind he had, how assiduously he meditated on the writings of Moses, and
expected the Advent? for the expression, "we have found," belongs
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always to those who are in some way seeking. "The day following Jesus
went forth into Galilee." Before any had joined Him, He called no one;
and He acted thus not without cause, but according to his own wisdom
and intelligence. For if, when no one came to Him spontaneously, He had
Himself drawn them, they might perhaps have started away; but now,
having chosen this of themselves, they afterwards remained firm. He
calls Philip, one who was better acquainted with Him; for he, as having
been born and bred in Galilee, knew Him more than others. Having then
taken the disciples, He next goes to the capture of the others, and
draws to Him Philip and Nathanael. Now in the case of Nathanael this
was not so wonderful, because the fame of Jesus had gone forth into all
Syria. (Matt. iv. 24.) But the wonderful thing was respecting Peter and
James and Philip, that they believed, not only before the miracles, but
that they did so being of Galilee, out of which "ariseth no prophet,"
nor "can any good thing come"; for the Galilaeans were somehow of a
more boorish and dull disposition than others; but even in this Christ
displayed forth His power, by selecting from a land which bore no fruit
His choicest disciples. It is then probable that Philip having seen
Peter and Andrew, and having heard what John had said, followed; and it
is probable also that the voice of Christ wrought in him somewhat; for
He knew those who would be serviceable. But all these points the
Evangelist cuts short. That Christ should come, he knew; that this was
Christ, he knew not, and this I say that he heard either from Peter or
John. But John mentions his village also, that you may learn that "God
hath chosen the weak things of the world." (1 Cor. i. 27.)
Ver. 45. "Philip findeth Nathanael, and saith unto
him, We have found Him of whom Moses in the Law and the Prophets did
write, Jesus of Nazareth, the son of Joseph."
He says this, to make his preaching credible, which
it must be if it rests on Moses and the Prophets besides, and by this
to abash his hearer. For since Nathanael was an exact(1) man, and one
who viewed all things with truth, as Christ also testified and the
event showed, Philip with reason refers him to Moses and the Prophets,
that so he might receive Him who was preached. And he not troubled
though he called Him "the son of Joseph "; for still he was supposed to
be his son. "And whence, O Philip, is it plain that this is He? What
proof dost thou mention to us? for it is not enough merely to assert
this. What sign hast thou seen, what miracle? Not without danger is it
to believe without cause in such matters. What proof then hast thou?"
"The same as Andrew," he replies; for he though unable to produce the
wealth which he had found, or to describe his treasure in words, when
he had discovered it, led his brother to it. So too did Philip. How
this is the Christ, and how the prophets proclaimed Him beforehand, he
said not; but he draws him to Jesus, as knowing that he would not
afterwards fall off, if he should once taste His words and teaching.
Ver. 46, 47. "And Nathanael said unto him, Can there
any good thing come out of Nazareth? Philip saith unto him, Come and
see. Jesus saw Nathanael coming to Him, and saith of him, Behold an
Israelite indeed, in whom is no guile."
He praises and approves the man, because he had
said, "Can any good thing come out of Nazareth?" and yet he ought to
have been blamed. Surely not; for the words are not those of an
unbeliever, nor deserving blame, but praise. "How so, and in what way?"
Because Nathanael had considered the writings of the Prophets more than
Philip. For he had heard from the Scriptures, that Christ must come
from Bethlehem, and from the village in which David was. This belief at
least prevailed among the Jews, and the Prophet had proclaimed it of
old, saying, "And thou, Bethlehem, art by no means the least among the
princes of Judah, for out of thee shall come a Governor, that shall
feed(2) My people Israel." (Matt. ii. 6; Mic. v. 2.) And so when he
heard that He was "from Nazareth," he was confounded, and doubted, not
finding the announcement of Philip to agree with the prediction of the
Prophet.
But observe his wisdom and candor even in his
doubting. He did not at once say, "Philip, thou deceivest me, and
speakest falsely, I believe thee not, I will not come; I have learned
from the prophets that Christ must come from Bethlehem, thou sayest
'from Nazareth'; therefore this is not that Christ." He said nothing
like this; but what does he? He goes to Him himself; showing, by not
admitting that Christ was "of Nazareth," his accuracy respecting the
Scriptures, and a character not easily deceived; and by not rejecting
him who brought the tidings, the great desire which he felt for the
coming of Christ. For he thought within himself that Philip was
probably mistaken about the place.
[2.] And observe, I pray you, his manner of
declining, how gentle he has made it, and in the form of a question.
For he said not, "Galilee produces no good"; but how said he? "Can any
good thing come out of Nazareth?" Philip also was very prudent; for he
is not as one perplexed, angry, and annoyed, but perseveres, wishing to
bring over the(3) man, and manifesting
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to us from the first of his preaching(1) the firmness(2) which becomes
an Apostle. Wherefore also Christ saith, "Behold an Israelite indeed,
in whom is no guile." So that there is such a person as a false
Israelite; but this is not such an one; for his judgment, Christ saith,
is impartial, he speaks nothing from favor, or from ill-feeling. Yet
the Jews, when they were asked where Christ should be born, replied,
"In Bethlehem" (Matt. ii. 5), and produced the evidence, saying, "And
thou, Bethlehem, art by no means the least among the princes of Judah."
(Mic. v. 2.) Before they had seen Him they bore this witness, but when
they saw Him in their malice they concealed the testimony, saying, "But
as for this fellow, we know not whence He is." (c. ix. 29.) Nathanael
did not so, but continued to retain the opinion which he had from the
beginning, that He was not "of Nazareth."
How then do the prophets call Him a Nazarene? From
His being brought up and abiding there. And He omits to say, "I am not
'of Nazareth,' as Philip hath told thee, but of Bethlehem," that He may
not at once make the account seem questionable; and besides this,
because, even if He had gained belief, He would not have given
sufficient proof that He was the Christ.. For what hindered Him without
being Christ, from being of Bethlehem, like the others who were born
there? This then He omits; but He does that which has most power to
bring him over, for He shows that He was present when they were
conversing. For when Nathanael had said,
Ver. 48. "Whence knowest Thou me?" He replies,
"Before that Philip called thee, when thou wast under the fig-tree, I
saw thee."
Observe a man firm and steady.(3) When Christ had
said, "Behold an Israelite indeed," he was not made vain by this
approbation, he ran not after this open praise, but continues seeking
and searching more exactly, and desires to learn something certain. He
still enquired as of a man,(4) but Jesus answered as God. For He said,
"I have known thee from the first,''(5) (him and the candor(6) of his
character,(7) this He knew not as a man, from having closely followed
him, but as God from the first,) "and but now I saw thee by the
fig-tree "; when there was no one present there but only Philip and
Nathanael who said all these things in private. It is mentioned, that
having seen him afar off, He said, "Behold an Israelite indeed "; to
show,(8) that before Philip came near, Christ spoke these words, that
the testimony might not be suspected. For this reason also He named the
time, the place, and the tree; because if He had only said, "Before
Philip came to thee, I saw thee," He might have been suspected of
having sent him, and of saying nothing wonderful; but now, by
mentioning both the place where he was when addressed by Philip, and
the name of the tree, and the time of the conversation, He showed that
His foreknowledge(9) was unquestionable.
And He did not merely show to him His foreknowledge,
but instructed him also in another way. For He brought him to a
recollection of what they then had said; as, "Can there any good thing
come out of Nazareth?" And it was most especially on this account that
Nathanael received Him, because when he had uttered these words, He did
not condemn, but praised and approved him. Therefore he was assured
that this was indeed the Christ, both from His foreknowledge, and from
His having exactly searched out his sentiments, which was the act of
One who would show that He knew what was in his mind; and besides, from
His not having blamed, but rather praised him when he had seemed to
speak against Himself. He said then, that Philip had "called" him; but
what Philip had said to him or he to Philip, He omitted, leaving it to
his own conscience, and not desiring farther to rebuke him.
[3.] Was it then only "before Philip called him"
that He "saw" him? did He not see him before this with His sleepless
eye? He saw him, and none could gainsay it; but this is what it was
needful to say at the time. And what did Nathanael? When he had
received an unquestionable proof of His foreknowledge, he hastened to
confess Him, showing by his previous delay his caution,(10) and his
fairness by his assent afterwards. For, said the Evangelist,
Ver. 49. "He answered and saith unto Him, Rabbi,
Thou art the Son of God, Thou art the King of Israel:"
Seest thou how his soul is filled at once with
exceeding joy, and embraces Jesus with words? "Thou art," saith he,
"that expected, that sought-for One." Seest thou how he is amazed, how
he marvels? how he leaps and dances with delight?
So ought we also to rejoice, who have been thought
worthy to know the Son of God; to rejoice, not in thought alone, but to
show it also by our actions. And what must they do who rejoice? Obey
Him who has been made known to them; and they who obey, must do
whatever He willeth. For if we are going to do what angers Him, how
shall we show that we rejoice? See ye not in our houses when a man
entertains
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one whom he loves, how gladly he exerts himself, running about in every
direction, and though it be needful to spend all that he has, sparing
nothing so that he please his visitor? But if one who invites should
not attend to his guest,(1) and not do such things as would procure him
ease, though he should say ten thousand times that he rejoices at his
coming, he could never be believed by him. And justly; for this should
be shown by actions. Let us then, since Christ hath come to us, show
that we rejoice, and do nothing that may anger him; let us garnish the
abode to which He has come, for this they do who rejoice; let us set
before Him the meal(2) which He desires to eat, for this they do who
hold festival. And what is this meal? He saith Himself; "My meat is,
that I may do the will of Him that sent me." (c. iv. 34.) When He is
hungry, let us feed Him; when He is thirsty, let us give Him drink:
though thou give Him but a cup of cold water, He receives it; for He
loves thee, and to one who loves, the offerings of the beloved, though
they be small, appear great. Only be not thou slothful; though thou
cast in but two farthings, He refuses them not, but receives them as
great riches. For since He is without wants, and receives these
offerings, not because He needs them, it is reasonable that all
distinction should be not in the quantity of the gifts, but the
intention(3) of the giver. Only show that thou lovest Him who is come,
that for His sake thou art giving all diligence, that thou rejoicest at
His coming. See how He is disposed toward thee. He came for thee, He
laid down His life for thee, and after all this He doth not refuse even
to entreat thee. "We are ambassadors," saith Paul, "for Christ, as
though God did beseech you by us." (2 Cor. v. 20.) "And who is so mad,"
saith some one, "as not to love his own Master?" I say so too, and I
know that not one of us would deny this in words or intention; but one
who is beloved desires love to be shown, not by words only, but by
deeds also. For to say that we love, and not to act like lovers, is
ridiculous, not only before God, but even in the sight of men. Since
then to confess Him in word only, while in deeds we oppose Him, is not
only unprofitable, but also hurtful to us; let us, I entreat you, also
make confession by our works; that we also may obtain a confession from
Him in that day, when before His Father He shall confess those who are
worthy in Christ Jesus our Lord, by whom and with whom, to the Father
and the Holy Ghost be glory, now and ever, and world without end. Amen.
HOMILY XXI.
JOHN i. 49, 50.
"Nathanael answered and saith unto Him, Rabbi, Thou
art the Son of God, Thou art the King of Israel. Jesus answered, and
said unto him, Because I said unto thee, I saw thee under the fig-tree,
believest thou? Thou shall see greater things than these."
[1.] BELOVED, we need much care, much watchfulness,
to be able to look into the depth of the Divine Scriptures. For it is
not possible to discover their meaning in a careless way, or while we
are asleep, but there needs close search, and there needs earnest
prayer, that we may be enabled to see some little way into the secrets
of the divine oracles. To-day, for instance, here is no trifling
question proposed to us, but one which requires much zeal and enquiry.
For when Nathanael said, "Thou art the Son of God," Christ replies,
"Because I said unto thee, I saw thee under the fig-tree, believest
thou? Thou shalt see greater things than these."
Now what is the question arising from this passage?
It is this.(4) Peter, when after so many miracles and such high
doctrine he confessed that, "Thou art the Son of God" (Matt. xvi. 16),
is called "blessed," as having received the revelation from the Father;
while Nathanael, though he said the very same thing before seeing or
hearing either miracles or doctrine, had no such word addressed to him,
but as though he had not said so much as he ought to have said, is
brought(5) to things greater still. What can be the reason of this? It
is, that Peter and Nathanael both spoke the same words, but not both
with the same intention. Peter confessed Him to be "The Son of God' but
as being Very God; Nathanael, as being mere man. And whence does this
appear? Fron what he said after these words; for after, "Thou art the
Son of God," he adds, "Thou art the King
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of Israel." But the Son of God is not "King of Israel" only, but of all
the world.
And what I say is clear, not from this only, but
also from what follows. For Christ added nothing more to Peter, but as
though his faith were perfect, said, that upon this confession of his
He would build the Church; but in the other case He did nothing like
this, but the contrary. For as though some large, and that the better,
part were wanting to his confession He added what follows. For what
saith He?
Ver. 51. "Verily, verily I say unto you, Hereafter
ye shall see heaven open, and the Angels of God ascending and
descending upon the Son of Man."
Seest thou how He leads him up by little and little
from the earth, and causes him no longer to imagine Him a man merely?
for One to whom Angels minister, and on whom Angels ascend and descend,
how could He be man? For this reason He said, "Thou shalt see greater
things than these." And in proof of this, He introduces the ministry of
Angels. And what He means is something of this kind: "Doth this, O
Nathanael, seem to thee a great matter, and hast thou for this
confessed me to be King of Israel? What then wilt thou say, when thou
seest the Angels ascending and descending upon Me?" Persuading him by
these words to own Him Lord also of the Angels. For on Him as on the
King's own Son, the royal ministers ascended and descended, once at the
season of the Crucifixion, again at the time of the Resurrection and
the Ascension, and before this also, when they "came and ministered
unto Him" (Matt. iv. 11), when they proclaimed the glad tidings of His
birth, and cried, "Glory to God in the highest, and on earth peace"
(Luke ii. 14), when they came to Mary, when they came to Joseph.
And He does now what He has done in many instances;
He utters two predictions, gives present proof of the one, and confirms
that which has to be accomplished by that which is so already. For of
His sayings some had been proved, such as, "Before Philip called thee,
under the fig-tree I saw thee"; others had yet to come to pass, and had
partly done so, namely, the descending and ascending of the Angels, at
the Crucifixion, the Resurrection, and the Ascension; and this He
renders credible by His words even before the event. For one who had
known His power by what had gone before, and heard from Him of things
to come, would more readily receive this prediction too.
What then does Nathanael? To this he makes no reply.
And therefore at this point Christ stopped His discourse with him,
allowing him to · consider in private what had been said; and
not choosing to pour forth all at once, having cast seed into
fertile ground, He then leaves it to shoot at leisure. And this He has
shown in another place, where He saith, "The kingdom of heaven is like
to a man that soweth good seed, but while he slept, his enemy cometh,
and soweth tares among the wheat."(1)
Chap. ii. ver. 1, 2. "On the third day there was a
marriage in Cana of Galilee. And Jesus was called to the marriage. And
the mother of Jesus was there, and His brethren."(2)
I said before that He was best known in Galilee;
therefore they invite Him to the marriage, and He comes; for He looked
not to His own honor, but to our benefit. He who disdained not to "take
upon Him the form of a servant" (Phil. ii. 7), would much less disdain
to be present at the marriage of servants; He who sat down "with
publicans and sinners" (Matt. ix. 13), would much less refuse to sit
down with those present at the marriage. Assuredly they who invited Him
had not formed a proper judgment of Him, nor did they invite Him as
some great one, but merely as an ordinary acquaintance; and this the
Evangelist has hinted at, when he says, "The mother of Jesus was there,
and His brethren." Just as they invited her and His brethren, they
invited Jesus.
Ver. 3. "And when they wanted wine, His mother saith
unto Him, They have no wine."
Here it is worth while to enquire whence it came
into His mother's mind to imagine anything great of her Son; for He had
as yet done no miracle, since the Evangelist saith, "This beginning of
miracles did Jesus in Cana of Galilee." (c. ii. 11.)
[2.] Now if any say that this is not a sufficient
proof that it was the "beginning of His miracles," because there is
added simply "in Cana of Galilee," as allowing it to have been the
first done there, but not altogether and absolutely the first, for He
probably might have done others elsewhere, we will make answer to him
of that which we have said before. And of what kind? The words of John
(the Baptist); "And I knew Him not; but that He should be made manifest
to Israel, therefore am I come, baptizing with water." Now if He had
wrought miracles in early age, the Israelites would not have needed
another to declare Him. For He who came among men, and by His miracles
was so made known, not to those only in Judaea, but also to those in
Syria and beyond, and who did this in three years only, or rather who
did not need even these three years to manifest Himself (Matt. iv. 24),
for immediately and from the first His fame went abroad everywhere; He,
I say, who in a short time so shone forth by the multitude of His
miracles, that His name was
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well known to all, was much less likely, if while a child He had from
an early age wrought miracles, to escape notice so long. For what was
done would have seemed stranger as done by a boy, and there would have
been time for twice or thrice as many, and much more. But in fact He
did nothing while He was a child, save only that one thing to which
Luke has testified (Luke ii. 46), that at the age of twelve years He
sat hearing the doctors, and was thought admirable for His questioning.
Besides, it was in accordance with likelihood and reason that He did
not begin His signs at once from an early age; for they would have
deemed the thing a delusion. For if when He was of full age many
suspected this, much more, if while quite young He had wrought
miracles, would they have hurried Him sooner and before the proper time
to the Cross, in the venom of their malice; and the very facts of the
Dispensation would have been discredited.
"How then," asks some one, "came it into the mind of
His mother to imagine anything great of Him?" He was now beginning to
reveal Himself, and was plainly discovered by the witness of John, and
by what He had said to His disciples. And before all this, the
Conception itself and all its attending circumstances(1) had inspired
her with a very great opinion of the Child; "for," said Luke, "she
heard all the sayings concerning the Child, and kept them in her
heart."(2) "Why then," says one, "did not she speak this before?"(3)
Because, as I said, it was now at last that He was beginning to
manifest Himself. Before this time He lived as one of the many, and
therefore His mother had not confidence to say any such thing to Him;
but when she heard that John had come on His account, and that he had
borne such witness to Him as he did, and that He had disciples, after
that she took confidence, and called Him, and said, when they wanted
wine, "They have no wine." For she desired both to do them a favor, and
through her Son to render herself more conspicuous; perhaps too she had
some human feelings, like His brethren, when they said, "Show thyself
to the world" (c. xvii. 4), desiring to gain credit from His miracles.
Therefore He answered somewhat vehemently,(4) saying,
Ver. 4. "Woman, what have I to do with thee? Mine
hour is not yet come."
To prove that He greatly respected His mother, hear
Luke relate how He was "subject to" His parents (Luke ii. 51), and our
own Evangelist declare how He had forethought for her at the very
season of the Crucifixion. For where parents cause no impediment or
hindrance in things belonging to God, it is our bounden duty to give
way to them, and there is great danger in not doing so; but when they
require anything unseasonably, and cause hindrance in any spiritual
matter, it is unsafe to obey. And therefore He answered thus in this
place, and again elsewhere, "Who is My mother, and who are My
brethren?" (Matt. xii. 48), because they did not yet think rightly of
Him; and she, because she had borne Him, claimed, according to the
custom of other mothers, to direct Him in all things, when she ought to
have reverenced and worshiped Him. This then was the reason why He
answered as He did on that occasion. For consider what a thing it was,
that when all the people high and low were standing round Him, when the
multitude was intent on hearing(5) Him, and His doctrine had begun to
be set forth, she should come into the midst and take Him away from the
work of exhortation, and converse with Him apart, and not even endure
to come within, but draw Him outside merely to herself. This is why He
said, "Who is My mother and My brethren?" Not to insult her who had
borne Him, (away with the thought!) but to procure her the greatest
benefit, and not to let her think meanly of Him. For if He cared for
others, and used every means to implant in them a becoming opinion of
Himself, much more would He do so in the case of His mother. And since
it was probable that if these words had been addressed to her by her
Son, she would not readily have chosen even then to be convinced, but
would in all cases have claimed the superiority as being His mother,
therefore He replied as He did to them who spake to Him; otherwise He
could not have led up her thoughts from His present lowliness to His
future exaltation, had she expected that she should always be honored
by Him as by a son, and not that He should come as her Master.
[3.] It was then from this motive that He said in
this place, "Woman, what have I to do with thee?" and also for another
reason not less pressing. What was that? It was, that His miracles
might not be suspected. The request ought to have come from those who
needed, not from His mother. And why so? Because what is done at the
request of one's friends, great though it be, often causes offense to
the spectators; but when they make the request who have the need, the
miracle is free from suspicion, the praise unmixed, the benefit great.
So if some excellent physician should enter a house where there were
many sick, and be spoken to by none of the patients or their relations,
but be
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directed only by his own mother, he would be suspected(1) and disliked
by the sufferers, nor would any of the patients or their attendants
deem him able to exhibit anything great or remarkable. And so this was
a reason why He rebuked her on that occasion, saying, "Woman, what have
I to do with thee?" instructing her for the future not to do the like;
because, though He was careful to honor His mother, yet He cared much
more for the salvation of her soul, and for the doing good to the many,
for which He took upon Him the flesh.
These then were the words, not of one speaking
rudely to his mother, but belonging to a wise dispensation, which
brought her into a right frame of mind, and provided that the miracles
should be attended with that honor which was meet. And setting other
things aside, this very appearance which these words have of having
been spoken chidingly, is amply enough to show that He held her in high
honor, for by His displeasure He showed that He reverenced her greatly;
in what manner, we will say in the next discourse. Think of this then,
and when you hear a certain woman saying, "Blessed is the womb that
bare Thee, and the paps which Thou hast sucked," and Him answering,
"rather blessed are they that do the will of my Father"(12) (Luke xi.
27), suppose that those other words also were said with the same
intention. For the answer was not that of one rejecting his mother, but
of One who would show that her having borne Him would have nothing
availed her, had she not been very good and faithful. Now if, setting
aside the excellence of her soul, it profited Mary nothing that the
Christ was born of her, much less will it be able to avail us to have a
father or a brother, or a child of virtuous and noble
disposition, if we ourselves be far removed from his virtue. "A
brother," saith David, "doth not redeem shall man redeem?" (Ps xlix. 7,
LXX.) We must place our hopes of salvation in nothing else, but only in
our own righteous deeds (done) after a the grace of God. For if this by
itself could have availed,(4) it would have availed the Jews, (for
Christ was their kinsman according to the flesh,) it would have availed
the town in which He was born, it would have availed His brethren. But
as long as His brethren cared not for themselves, the honor of their
kindred availed them nothing, but they were condemned with the rest of
the world, and then only were approved, when they shone by their own
virtue; and the city fell, and was burnt, having gained nothing from
this; and His kinsmen according to the flesh were slaughtered and
perished very miserably, having gained nothing towards being
saved from their relationship to Him, because they had not the defense
of virtue. The Apostles, on the contrary, appeared greater than any,
because they followed the true and excellent way of gaining
relationship with Him, that by obedience. And from this we learn that
we have always need of faith, and a life shining and bright, since this
alone will have power to save us. For though His relations were for a
long time everywhere held in honor, being called the Lord's kinsmen,(5)
yet now we do not even know their names, while the lives and names of
the Apostles are everywhere celebrated.
Let us then not be proud of nobleness of birth(6)
according to the flesh, but though we have ten thousand famous
ancestors, let us use diligence ourselves to go beyond their
excellences, knowing that we shall gain nothing from the diligence of
others to help us in the judgment that is to come; nay, this will be
the more grievous condemnation, that though born of righteous parents
and having an example at home, we do not, even thus, imitate our
teachers. And this I say now, because I see many heathens,(7) when we
lead them to the faith and exhort them to become Christians, flying to
their kinsmen and ancestors and house, and saying, "All my relations
and friends and companions are faithful Christians." What is that to
thee, thou wretched and miserable"? This very thing will be especially
thy ruin, that thou didst not respect the number of those around thee,
and run to the truth. Others again who are believers but live a
careless life, when exhorted to virtue make the very same defense, and
say, "my father and my grandfather and my great-grandfather were very
pious and good men." But this will assuredly most condemn thee, that
being descended from such men, thou hast acted unworthily of the root
from whence thou art sprung. For hear what the Prophet says to the
Jews, "lsrael served for a wife, and for a wife he kept (sheep)" (Hos.
xii. 12); and again Christ, "Your father Abraham rejoiced to see My
day, and he saw it, and was glad." (c. viii. 56.) And everywhere they
bring forward s to them the righteous acts of their fathers, not only
to praise them, but also to make the charge against their descendants
more heavy. Knowing then this, let us use every means that we may be
saved by our own works, lest having deceived ourselves by vain trusting
on others, we learn that we have been deceived when the knowledge of it
will profit us nothing. "In the grave," saith David, "who shall give
thee thanks?" (Ps. vi. 5.) Let us then repent here, that we may obtain
the everlasting goods, which may God grant we all
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do, through the grace and lovingkindness of our Lord Jesus Christ, with
whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.
HOMILY XXII.
JOHN ii. 4.
Woman, what have I to do
with thee? Mine hour is
not yet come."
[1.] IN preaching the word there is some toil, and
this Paul declares when he says, "Let the elders that rule well be
counted worthy of double honor, especially they who labor in the word
and doctrine." (1 Tim: v. 17.) Yet it is in your power to make this
labor light or heavy; for if you reject our words, or if without
actually rejecting them you do not show them forth in your works, our
toil will be heavy, because we labor uselessly and in vain: while if ye
heed them and give proof of it by your works, we shall not even feel
the toil, because the fruit produced by our labor will not suffer the
greatness of that labor to appear. So that if you would rouse our zeal,
and not quench or weaken it, show us, I beseech you, your fruit, that
we may behold the fields waving(1) with corn, and being supported by
hopes of an abundant crop, and reckoning up your(2) riches, may not be
slothful(3) in carrying on this good traffic.
It is no slight question which is proposed to us
also to-day. For first, when the mother of Jesus says, "They have no
wine," Christ replies, "Woman, what have I to do with thee? Mine, hour
is not yet come." And then, having thus spoken, He did as His mother
had said; an action which needs enquiry no less than the words. Let us
then, after calling upon Him who wrought the miracle, proceed to the
explanation.
The words are not used in this place only, but in
others also; for the same Evangelist says, "They could not lay hands on
Him,(4) because His hour was not yet come" (c. viii. 20); and again,
"No man laid hands on Him, because His hour was not yet come" (c. vii.
30); and again, "The hour is come, glorify Thy Son." (c. xvii. 1.) What
then do the words mean? I have brought together more instances, that I
may give one explanation of all. And what is that explanation? Christ
did not say, "Mine hour is not yet come," as being subject to the
necessity of seasons, or the observance of an "hour"; how can He be so,
who is Maker of seasons, and Creator of the times and the ages? To what
else then did He allude? He desires to show(5) this; that He works all
things at their convenient season, not doing all at once; because a
kind of confusion and disorder would have ensued, if, instead of
working all at their proper seasons, He had mixed all together, His
Birth, His Resurrection, and His coming to Judgment. Observe this;
creation was to be, yet not all at once; man and woman were to be
created, yet not even these together; mankind were to be condemned to
death, and there was to be a resurrection, yet the interval between the
two was to be great; the law was to be given, but not grace with it,
each was to be dispensed at its proper time. Now Christ was not subject
to the necessity of seasons, but rather settled their order, since He
is their Creator; and therefore He saith in this place, "Mine hour is
not yet come." And His meaning is, that as yet He was not manifest(6)
to the many, nor had He even His whole company of disciples; Andrew
followed Him, and next to(7) him Philip, but no one else. And moreover,
none of these, not even His mother nor His brethren, knew Him as they
ought; for after His many miracles, the Evangelist says of His
brethren, "For neither did His brethren believe in Him." (c. vii. 5.)
And those at the wedding did not know Him either, for in their need
they would certainly have come to and entreated Him. Therefore He
saith, "Mine hour is not yet come"; that is, "I am not yet known to the
company, nor are they even aware that the wine has failed; let them
first be sensible of this. I ought not to have been told it from thee;
thou art My mother, and renderest the miracle suspicious. They who
wanted the wine should have come and besought Me, not that I need this,
but that they might with an entire assent accept the miracle. For one
who knows that he is in need, is very grateful when he obtains
assistance; but one who has not a sense
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of his need, will never have a plain and clear sense of the benefit."
Why then after He had said, "Mine hour is not yet
come," and given her a denial, did He what His mother desired?
Chiefly it was, that they who opposed Him, and thought that He was
subject to the "hour," might have sufficient proof that He was subject
to no hour; for had He been so, how could He, before the proper "hour"
was come, have done what He did? And in the next place, He did it to
honor His mother, that He might not seem entirely to contradict and
shame her that bare Him in the presence of so many; and also, that He
might not be thought to want power,(1) for she brought the servants to
Him.
Besides, even while saying to the Canaanitish woman,
"It is not meet to take the children's bread, and to give(2) it unto
dogs" (Matt. xv. 26), He still gave the bread, as considering her
perseverance; and though after his first reply, He said, "I am not sent
save unto the lost sheep of the house of lsrael," yet even after saying
this, He healed the woman's daughter. Hence we learn, that although we
be unworthy, we often by perseverance make ourselves worthy to receive.
And for this reason His mother remained by, and openly(3) brought to
Him the servants, that the request might be made by a greater number;
and therefore she added,
Ver. 5. "Whatsoever He saith unto you, do it."
For she knew that His refusal proceeded not from
want of power, but from humility, and that He might not seem without
cause(4) to hurry to(5) the miracle; and therefore she brought the
servants.(6)
Ver. 6, 7. "And there were set there six waterpots
of stone, after the manner of the purifying of the Jews, containing two
or three firkins apiece. Jesus said unto them, Fill the waterpots with
water; and they filled them up to the brim."
It is not without a reason that the Evangelist says,
"After the manner of the purifying of the Jews," but in order that none
of the unbelievers might suspect that lees having been left in the
vessels, and water having been poured upon and mixed with them, a very
weak wine had been made. Therefore he says, "after the manner of the
purifying of the Jews," to show that those vessels were never
receptacles for wine. For because Palestine is a country with but
little water, and brooks and fountains were not everywhere to be found,
they always used to fill waterpots with water, so that they might not
have to hasten to the rivers if at any time they were filed, but might
have the means of purification at hand.
"And why was it, that He did not the miracle before
they filled them, which would have been more marvelous by far? for it
is one thing to change given matter to a different quality, and another
to create matter out of nothing." The latter would indeed have been
more wonderful, but would not have seemed so credible to the many. And
therefore He often purposely lessens(7) the greatness of His miracles,
that it may be the more readily received.
"But why," says one, "did not He Himself produce the
water which He afterwards showed to be wine, instead of bidding the
servants bring it?" For the very same reason; and also, that He might
have those who drew it out to witness that what had been effected was
no delusion since if any had been inclined to be shameless, those who
ministered might have said to them, "We drew the water, we filled the
vessels." And besides what we have mentioned, He thus overthrows those
doctrines which spring up against the Church. For since there are some
who say that the Creator of the world is another, and that the things
which are seen are not His works, but those of a certain other opposing
god, to curb these men's madness He doth most of His miracles on matter
found at hand.(8) Because, had the creator of these been opposed to
Him, He would not have used what was another's to set forth His own
power. But now to show that it is He who transmutes water in the vine
plants, and who converts the rain by its passage through the root into
wine, He effected that in a moment at the wedding which in the plant is
long in doing.When they had filled the waterpots, He said,
Ver. 8-10. "Draw out now, and bear unto the governor
of the feast; and they bare it. When the ruler of the feast had tasted
the water that was made wine, and knew not whence it was, (but the
servants which drew the water knew,) the governor of the feast called
the bridegroom, and saith unto him, Every man at the beginning doth set
forth good wine, and when men have well drunk, then that which is
worst; but thou hast kept the good wine until
now."
Here again some mock,(9) saying, "this was an
assembly of drunken men, the sense of the judges was spoilt, and not
able to taste(10) what was made, or to decide on what was done, so that
they did not know whether what was made was water or wine: for that
they were drunk," it is alleged, "the ruler himself has shown by what
he said."
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Now this is most ridiculous, yet even this suspicion the Evangelist has
removed. For he does not say that the guests gave their opinion on the
matter, but "the ruler of the feast," who was sober, and had not as yet
tasted anything. For of course you are aware, that those who are
entrusted with the management(1) of such banquets are the most sober,
as having this one business, to dispose all things in order and
regularity; and therefore the Lord called such a man's sober senses to
testify to what was done. For He did not say, "Pour forth to them that
sit at meat," but, "Bear unto the governor of the feast."
"And when the ruler of the feast had tasted the
water that was made wine, and knew not whence it was, (but the servants
knew,) the governor of the feast called the bridegroom." "And why did
he not call the servants? for so the miracle would have been revealed."
Because Jesus had not Himself revealed what had been done, but desired
that the power of His miracles should be known gently, little by
little. And suppose that it had then been mentioned,(2) the servants
who related it would never have been believed, but would have been
thought mad to bear such testimony to one who at that time seemed to
the many a mere man; and although they knew the certainty of the thing
by experience, (for they were not likely to disbelieve their own
hands,) yet they were not sufficient to convince others. And so He did
not reveal it to all, but to him who was best able to understand what
was done, reserving the clearer knowledge of it for a future time;
since after the manifestation of other miracles this also would be
credible. Thus when he was about to heal the nobleman's son, the
Evangelist has shown that it had already become more clearly known; for
it was chiefly because the nobleman had become acquainted with the
miracle that he called upon Him, as John incidentally shows when he
says, "Jesus came into Cana of Galilee, where He made the water wine."
(c. iv. 46.) And not wine simply, but the best.
[3.] For such are the miraculous works of Christ,
they are far more perfect and better than the operations of nature.
This is seen also in other instances; when He restored any infirm
member of the body, He made(3) it better than the sound.
That it was wine then, and the best of wine, that
had been made, not the servants only, but the bridegroom and the ruler
of the feast would testify; and that it was made by Christ, those who
drew the water; so that although the miracle were not then revealed,
yet it could not in the end be passed in silence, so many and
constraining testimonies had He provided for the future. That He had
made the water wine, He had the servants for witnesses; that the wine
was good that had been made, the ruler of the feast and the bridegroom.
It might be expected that the bridegroom would reply
to this, (the ruler's speech,) and say something, but the Evangelist,
hastening to more pressing matters, has only touched upon this miracle,
and passed on. For what we needed to learn was, that Christ made the
water wine, and that good wine; but what the bridegroom said to the
governor he did not think it necessary to add. And many miracles, at
first somewhat obscure, have in process of time become more plain, when
reported more exactly by those who knew them from the beginning.
At that time, then, Jesus made of water wine, and
both then and now He ceases not to change our weak and unstable(4)
wills. For there are, yes, there are men who in nothing differ from
water, so cold, and weak, and unsettled. But let us bring those of such
disposition to the Lord, that He may change their will to the quality
of wine, so that they be no longer washy,(5) but have body,(6) and be
the cause of gladness in themselves and others. But who can these cold
ones be? They are those who give their minds to the fleeting things of
this present life, who despise not this world's luxury, who are lovers
of glory and dominion: for all these things are flowing waters, never
stable, but ever rushing violently down the steep. The rich to-day is
poor tomorrow, he who one day appears with herald, and girdle, and
chariot, and numerous attendants, is often on the next the inhabitant
of a dungeon, having unwillingly quitted all that show to make room for
another. Again, the gluttonous and dissipated(7) man, when he has
filled himself to bursting,(8) cannot retain even for a single day the
supply(9) conveyed by his delicacies, but when that is dispersed, in
order to renew it he is obliged to put in more, differing in nothing
from a torrent. For as in the torrent when the first body of water is
gone, others in turn succeed; so in gluttony, when one repast is
removed, we again require another. And such is the nature and the lot
of earthly things, never to be stable, but to be always pouring and
hurrying by; but in the case of luxury, it is not merely the flowing
and hastening by; but many other things that trouble us. By the
violence of its course it wears away(10) the strength of the body, and
strips the soul of its manliness, and the strongest currents of rivers
do not so easily eat away their banks and make them sink down, as do
luxury and wantonness sweep away
79
all the bulwarks of our health; and if you enter a physician's house
and ask him, you will find that almost all the causes of diseases arise
from this. For frugality and a plain(1) table is the mother of health,
and therefore physicians(2) have thus named it; for they have called
the not being satisfied "health," (because not to be satisfied with
food is health,) and they have spoken of sparing diet as the "mother of
health." Now if the condition of wants is the mother of health, it is
clear that fullness is the mother of sickness and debility, and
produces attacks which are beyond the skill even of physicians. For
gout in the feet, apoplexy, dimness of sight, pains in the hands,
tremors, paralytic attacks, jaundice, lingering and inflammatory
fevers, and other diseases many more than these, (for we have not time
to go over them all,) are the natural offspring, not of abstinence and
moderate(4) diet, but of gluttony and repletion. And if you will look
to the diseases of the soul that arise from them, you will see that
feelings of coveting, sloth, melancholy, dullness, impurity, and folly
of all kinds, have their origin here. For after such banquets the souls
of the luxurious become no better than asses, being torn to pieces by
such wild beasts as these (passions). Shall I say also how many pains
and displeasures they have who wait upon luxury? I could not enumerate
them all, but by a single principal point I will make the whole clear.
At a table such as I speak of, that is, a sumptuous one, men never eat
with pleasure; for abstinence is the mother of pleasure as well as
health, while repletion is the source and root not only of diseases,
but of displeasure. For where there is satiety there desire cannot be,
and where there is no desire, how can there be pleasure? And therefore
we should find that the poor are not only of better understanding and
healthier than the rich, but also that they enjoy a greater degree of
pleasure. Let us, when we reflect on this, flee drunkenness and luxury,
not that of the table alone, but all other which is found in the things
of this life, and let us take in exchange for it the pleasure arising
from spiritual things, and, as the Prophet says, delight ourselves in
the Lord; "Delight thyself in the Lord, and He shall give thee the
desires of thine heart" (Ps. xxxvii. 4); that so that we may enjoy the
good things both here and hereafter, through the grace and
lovingkindness of our Lord Jesus Christ, by whom and with whom, to the
Father and the Holy Ghost, be glory, world without end. Amen.
HOMILY XXIII.
John ii. 11.
"This beginning of miracles
did Jesus in Cana of
Galilee."
[1.] FREQUENT and fierce is the devil in his
attacks, on all sides besieging our salvation; we therefore must watch
and be sober, and everywhere fortify ourselves against his assault, for
if he but gain some slight vantage ground,(5) he goes on to make for
himself a broad passage, and by degrees introduces all his forces. If
then we have any care at all for our salvation, let us not allow him to
make his approaches even in trifles, that thus we may check him
beforehand in important matters; for it would be the extreme of folly,
if, while he displays such eagerness to destroy our souls, we should
not bring even an equal amount in defense of our own salvation.
I say not this without a cause, but because I fear
lest that wolf be even now standing unseen by us in the midst of the
fold,(6) and some sheep become a prey to him, being led astray from the
flock and from hearkening by its own carelessness and his craft. Were
the wounds(7) sensible, or did the body receive the blows, there would
be no difficulty in discerning his plots; but since the soul is
invisible, and since that it is which receives the wounds, we need
great watchfulness that each may prove himself; for none knoweth the
things of a man as the spirit of a man that is in him. (1 Cor. ii. 11.)
The word is spoken indeed to all, and is offered as a general remedy to
those who need it, but it is the business of every individual hearer to
take what is suited to his complaint. I know not who are sick, I know
not who are well. And therefore I use every sort of argument, and
introduce remedies suited to all maladies,(8) at one time condemning
covetousness, after that touching on luxury, and again
80
on impurity, then composing something in praise of and exhortation to
charity, and each of the other virtues in their turn. For I fear lest
when my arguments are employed on any one subject, I may without
knowing it be treating you for one disease while you are ill of others.
So that if this congregation were but one person, I should not have
judged it so absolutely necessary to make my discourse varied; but
since in such a multitude there are probably also many maladies, I not
unreasonably diversify my teaching, since my discourse will be sure to
attain its object when it is made to embrace you all. For this cause
also Scripture is something multiform,(1) and speaks on ten thousand
matters, because it addresses itself to the nature of mankind in
common, and in such a multitude all the passions of the soul must needs
be; though all be not in each. Let us then cleanse ourselves of these,
and so listen to the divine oracles, and with contrite heart(2) hear
what has been this day read to us.
And what is that? "This beginning of miracles did
Jesus in Cana of Galilee." I told you the other day, that there are
some who say that this is not the beginning. "For what," says one, "if
'Cana of Galilee' be added? This shows that this was 'the
beginning' He made 'in Cana.' "(3) But on these points I would
not venture to assert anything exactly. I before have shown that He
began His miracles after His Baptism, and wrought no miracle before it
i but whether of the miracles done after His Baptism, this or some
other was the first, it seems to me unnecessary to assert positively.
"And manifested forth His glory."
"How?" asks one, "and in what way? For only the
servants, the ruler of the feast, and the bridegroom, not the greater
number of those present, gave heed to what was done." How then did he
"manifest forth His glory"? He manifested it at least for His own part,
and if all present hear not of the miracle at the time, they would hear
of it afterwards, for unto the present time it is celebrated, and has
not been unnoticed. That all did not know it on the same day is clear
from what follows, for after having said that He "manifested forth His
glory," the Evangelist adds,
"And His disciples believed on Him."
His disciples, who even before this regarded Him
with wonder.(4) Seest thou that it was especially necessary to work the
miracles at times when men were present of honest minds, and who would
carefully give heed to what was done? for these would more readily
believe, and attend more exactly to the circumstances. "And how could
He have become known without miracles?" Because His doctrine and
prophetic powers were sufficient to cause wonder in the souls of His
hearers, so that they took heed to what He did with a right
disposition, their minds being already well affected towards Him. And
therefore in many other places the Evangelists say, that He did no
miracle on account of the perversity of the men who dwelt there. (Matt.
xii. 38; ch. xiii. 58, &c.)
Ver. 12. "After this He went down to Capernaum, He,
and His mother, and His brethren, and His disciples; and they continued
there not many days."
Wherefore comes He with "His mother to Capernaum"?
for He hath done no miracle there, and the inhabitants of that city
were not of those who were rightminded towards Him, but of the utterly
corrupt. And this Christ declared when He said, "And thou, Capernaum,
which are exalted to heaven, shall be thrust down to hell." (Luke x.
15.) Wherefore then goes He? I think it was, because He intended a
little after to go up to Jerusalem, that He then went to Capernaum, to
avoid leading about(5) everywhere with Him, His mother and His
brethren. And so, having departed and tarried a little while to honor
His mother, He again commences His miracles after restoring to her home
her who had borne Him. Therefore the Evangelist says, After "not many
days,"
Ver. 13. "He went up to Jerusalem."
He received baptism then a few days before the
passover. But on going up to Jerusalem, what did He, a deed full of
high authority; for He cast out of the Temple those dealers and money
changers, and those who sold doves, and oxen, and sheep, and who passed
their time there for this purpose.
[2.] Another Evangelist writes, that as He cast them
out, He said, Make not my Father's house(6) "a den of thieves," but
this one,
Ver. 16. (" Make not My Father's house) an house of
merchandise."
They do not in this contradict each other, but show
that he did this a second time, and that both these expressions were
not used on the same occasion, but that He acted thus once at the
beginning of His ministry, and again when He had come to the very time
of His Passion. Therefore, (on the latter occasion,) employing more
strong expressions, He spoke of it as(7) (being made) "a den of
thieves," but here at the commencement of His miracles He does not so,
but uses a more gentle rebuke; from
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which it is probable that this took place(1) a second time.
"And wherefore," says one, "did Christ do this same,
and use such severity against these men, a thing which He is nowhere
else seen to do, even when insulted and reviled, and called by them
'Samaritan' and 'demoniac'? for He was not even satisfied with words
only, but took a scourge, and so cast them out." Yes, but it was when
others were receiving benefit, that the Jews accused and raged against
Him; when it was probable that they would have been made savage by His
rebukes, they showed no such disposition towards Him, for they neither
accused nor reviled Him. What say they?
Ver. 18. "What sign showest Thou unto us, seeing
that Thou doest these things?"
Seest thou their excessive malice, and how the
benefits done to others incensed them more (than reproofs)?
At one time then He said, that the Temple was made
by them "a den of thieves," showing that what they sold was gotten by
theft, and rapine, and covetousness, and that they were rich through
other men's calamities; at another, "a house of merchandise," pointing
to their shameless traffickings. "But wherefore did He this?" Since he
was about to heal on the Sabbath day, and to do many such things which
were thought by them transgressions of the Law in order that He might
not seem to do this as though He had come to be some rival God(2) and
opponent of His Father, He takes occasion hence to correct any such
suspicion of theirs. For One who had exhibited so much zeal for the
House was not likely to oppose Him who was Lord of the House, and who
was worshiped in it. No doubt even the former years during which He
lived according to the Law, were sufficient to show His reverence for
the Legislator, and that He came not to give contrary laws; yet since
it was likely that those years were forgotten through lapse of time, as
not having been known to all because He was brought up in a poor and
mean dwelling, He afterwards does this in the presence of all, (for
many were present because the feast was nigh at hand,) and at great
risk. For he did not merely "cast them out," but also "overturned the
tables," and "poured out the money," giving them by this to understand,
that He who threw Himself into danger for the good order of the House
could never despise his Master. Had He acted as He did from hypocrisy,
He should only have advised them; but to place Himself in danger was
very daring. For it was no light thing to offer Himself to the anger of
so many market-folk,(3) to excite against Himself a most brutal mob of
petty dealers by His reproaches and His blows, this was not the action
of a pretender, but of one choosing to suffer everything for the order
of the House.
And therefore not by His actions only, but by His
words, He shows his agreement with the Father;(4) for He saith not "the
Holy House," but "My Father's House." See, He even calls Him, "Father,"
and they are not wroth; they thought He spoke in a general way:(5) but
when He went on and spoke more plainly, so as to set before them the
idea of His Equality, then they become angry.
And what say they? "What sign showest Thou unto us,
seeing that Thou doest these things?" Alas for their utter madness! Was
there need of a sign before they could cease their evil doings, and
free the house of God from such dishonor? and was it not the greatest
sign of His Excellence that He had gotten such zeal for that House? In
fact, the well-disposed(6) were distinguished by this very thing, for
"They," His disciples, it says,
Ver. 17. "Remembered that it is written, The zeal of
thine house hath eaten me up."
But the Jews did not remember the Prophecy, and
said, "What sign showest Thou unto us?" (Ps. lxix. 9), both grieving
that their shameful traffic was cut off, and expecting by these means
to stop Him, and also desiring to challenge Him to a miracle, and to
find fault with what He was doing. Wherefore He will not give them a
sign; and before, when they came and asked Him, He made them the same
answer, "A wicked and adulterous generation seeketh after a sign; and
there shall no sign be given unto it, but the sign of the prophet
Jonas." (Matt. xvi. 4.) Only then the answer was clear, now it is more
ambiguous. This He doth on account of their extreme insensibility; for
He who prevented(7) them without their asking, and gave them signs,
would never when they asked have turned away from them, had He not seen
that their minds were wicked and false, and their intention
treacherous.(8) Think how full of wickedness the question itself was at
the outset. When they ought to have applauded Him for His earnestness
and zeal, when they ought to have been astonished that He cared so
greatly for the House, they reproach Him, saying, that it was lawful to
traffic, and unlawful for any to stop their traffic, except he should
show them a sign. What saith Christ?
Ver. 19. "Destroy this Temple, and in three
days I will raise it up."
Many such sayings He utters which were not
intelligible to His immediate hearers, but which
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were to be so to those that should come after. And wherefore doth He
this? In order that when the accomplishment of His prediction should
have come to pass, He might be seen to have foreknown from the
beginning what was to follow; which indeed was the case with this
prophecy. For, saith the Evangelist,
Ver. 22. "When He was risen from the dead, His
disciples remembered that He had said this; and they believed the
Scripture, and the word which Jesus had said."
But at the time when this was spoken, the Jews were
perplexed as to what it might mean, and cast about to discover, saying,
Ver. 20. "Forty and six years was this Temple in
building, and wilt thou rear it up in three days?"
"Forty and six years," they said, referring to the
latter building, for the former was finished in twenty years' time.
(Ezra vi. 15.)
[3.] Wherefore then did He not resolve the
difficulty and say, "I speak not of that Temple, but of My flesh"? Why
does the Evangelist, writing the Gospel at a later period, interpret
the saying, and Jesus keep silence at the time? Why did He so keep
silence? Because they would not have received His word; for if not even
the disciples were able to understand the saying, much less were the
multitudes. "When," saith the Evangelist, "He was risen from the dead,
then they remembered, and believed the Scripture and His word." There
were two things that hindered(1) them for the time, one the fact of the
Resurrection, the other, the greater question whether He was God(2)
that dwelt within; of both which things He spake darkly when He said,
"Destroy this Temple, and I will rear it up in three days." And this
St. Paul declares to be no small proof of His Godhead, when he writes,
"Declared to be the Son of God with power, according to the Spirit of
holiness, by the Resurrection from the dead." (Rom. i. 4.).
But why doth He both there, and here, and
everywhere, give this for a sign, at one time saying,(8) "When ye have
lifted up the Son of Man, then ye shall know that I Am" (c. viii. 28);
at another, "There shall no sign be given you(4) but the sign of the
prophet Jonas" (Matt. xii. 39); and again in this place, "In three days
I will raise it up"? Because what especially showed that He was not a
mere man, was His being able to set up a trophy of victory over death,
and so quickly to abolish His long enduring tyranny, and conclude that
difficult war. Wherefore He saith, "Then ye shall know." "Then." When?
When after My Resurrection I shall draw (all) the world to Me, then ye
shall know that I did these things as God, and Very Son of God,
avenging the insult offered to My Father.
"Why then, instead of saying, 'What need is there of
"signs" to check evil deeds?' did He promise that He would give them a
sign?" Because by so doing He would have the more exasperated them; but
in this way He rather astonished them. Still they made no answer to
this, for He seemed to them to say what was incredible, so that they
did not stay even to question Him upon it, but passed it by as
impossible. Yet had they been wise, though it seemed to them at the
time incredible, still when He wrought His many miracles they would
then have come and questioned Him, would then have intreated that the
difficulty might be resolved to them; but because they were foolish,
they gave no heed at all to part of what was said, and part they heard
with evil frame of mind. And therefore Christ spoke to them in an
enigmatical way.
The question still remains, "How was it that the
disciples did not know that He must rise from the dead?" It was,
because they had not been vouchsafed the gift of the Spirit; and
therefore, though they constantly heard His discourses concerning the
Resurrection, they understood them not, but reasoned with themselves
what this might be. For very strange and paradoxical was the assertion
that one could raise himself, and would raise himself in such wise. And
so Peter was rebuked, when, knowing nothing about the Resurrection, he
said, "Be it far from Thee." (Matt. xvi. 22.) And Christ did not reveal
it clearly to them before the event, that they might not be offended at
the very outset, being led to distrust His words on account of the
great improbability of the thing, and because they did not yet clearly
know Him, who He was. For no one could help believing what was
proclaimed aloud by facts, while some would probably disbelieve what
was told to them in words. Therefore He at first allowed the meaning of
His words to be concealed; but when by their experience He had verified
His sayings, He after that gave them understanding of His words, and
such gifts of the Spirit that they received them all at once. "He,"
saith Jesus, "shall bring all things to your remembrance." (c. xiv.
26.) For they who in a single night cast off all respect for Him, and
fled from and denied that they even knew Him, would scarcely have
remembered what He had done and said during the whole time, unless they
had enjoyed much grace of the Spirit.
"But," says one, "if they were to hear from the
Spirit, why needed they to accompany Christ when they would not retain
His words?" Be-
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cause the Spirit taught them not, but called to their mind what Christ
had said before; and it contributes not a little to the glory of
Christ, that they were referred to the remembrance of the words He had
spoken to them. At the first then it was of the gift of God that the
grace of the Spirit lighted upon them so largely and abundantly; but
after that, it was of their own virtue that they retained the Gift. For
they displayed a shining life, and much wisdom, and great labors, and
despised this present life, and thought nothing of earthly things, but
were above them all; and like a sort of light-winged eagle, soaring
high by their works; reached(1) to heaven itself, and by these
possessed the unspeakable grace of the Spirit.
Let us then imitate them, and not quench our lamps,
but keep them bright by alms-doing, for so is the light of this fire
preserved. Let us collect the oil into our vessels whilst we are here,
for we cannot buy it when we have departed to that other place, nor can
we procure it elsewhere, save only at the hands of the poor. Let us
therefore collect it thence very abundantly, if, at least, we desire to
enter in with the Bridegroom. But if we do not this, we must remain
without the bridechamber, for it is impossible, it is impossible,
though we perform ten thousand other good deeds, to enter the portals
of the Kingdom without alms-doing. Let us then show forth this very
abundantly, that we may enjoy those ineffable blessings; which may it
come to pass that we all attain, by the grace and lovingkindness of our
Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory,
for ever and ever. Amen.
HOMILY XXIV.
John ii. 23.
" Now when He was in Jerusalem at the
Passover, in the
feast, many believed on Him."
[1.] Of the men of that time some clung to their
error, others laid hold on the truth, while of these last, some having
retained it for a little while again fell off from it. Alluding to
these, Christ compared them to seeds not deeply sown, but having their
roots upon the surface of the earth; and He said that they should
quickly perish. And these the Evangelist has here pointed out to us,
saying,
"When He was in Jerusalem, at the Passover, in the
feast, many believed on Him,(2) when they saw the miracles which He
did."
Ver. 24. "But Jesus did not commit Himself unto
them."
For they were the more perfect(3) among His
disciples, who came to Him not only because of His miracles, but
through His teaching also. The grosser sort the miracles attracted, but
the better reasoners His prophecies and doctrines; and so they who were
taken by His teaching were more steadfast than those attracted by His
miracles. And Christ also called them "blessed," saying, "Blessed are
they that have not seen, and yet have believed." (c. xx. 29.) But that
these here mentioned were not real disciples, the following passage
shows, for it saith, "Jesus did not commit Himself unto them."
Wherefore?
"Because He knew all things,"(4)
Ver. 25. "And needed not that any should testify of
man, for He knew what was in man."
The meaning is of this kind. "He who dwells in men's
hearts, and enters into their thoughts, took no heed of outward words;
and knowing well that their warmth was but for a season, He placed not
confidence in them as in perfect disciples, nor committed all His
doctrines to them as though they had already become firm believers."
Now, to know what is in the heart of men belongs to God alone, "who
hath fashioned hearts one by one" (Ps. xxxiii. 15, LXX.), for, saith
Solomon, "Thou, even Thou only, knowest the hearts" (1 Kings viii. 39);
He therefore needed not witnesses to learn the thoughts of His own
creatures, and so He felt no confidence in them because of their mere,
temporary belief. Men, who know neither the present nor the future,
often tell and entrust all without any reserve to persons who approach
them deceitfully and who shortly will fall off from them; but Christ
did not so, for well He knew all their secret thoughts.
And many such now there are, who have indeed
the name of faith, but are unstable,(5) and easily led away; wherefore
neither now doth Christ commit Himself to them, but concealeth from
them many things; and just as we do not place confidence in mere
acquaintances but in real friends, so also doth Christ. Hear what He
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saith to His disciples, "Henceforth I call you not servants, ye are My
friends." (c. xv. 14, 15.) Whence is this and why? "Because all
things that I have heard of My Father I have made known unto you." And
therefore He gave no signs to the Jews who asked for them, because they
asked tempting Him. Indeed the asking for signs is a practice of
tempters both then and now; for even now there are some that seek them
and say, "Why do not miracles take place also at this present time?" If
thou art faithful, as thou oughtest to be, and lovest Christ as thou
oughtest to love Him, thou hast no need of signs, they are given to the
unbelievers. "How then," asks one, "were they not given to the Jews?"
Given they certainly were; and if there were times when though they
asked they did not receive them, it was because they asked them not
that they might be delivered from their unbelief, but in order the more
to confirm their wickedness.
Chap. iii. 1, 2. "And there was a man of the
Pharisees, named Nicodemus. The same came to Jesus by night."
This man appears also in the middle of the Gospel,
making defense for Christ; for he saith, "Our law judgeth no man(1)
before it hear him" (c. vii. 51); and the Jews in anger replied to him,
"Search and look, for out of Galilee ariseth no prophet." Again after
the crucifixion he bestowed great care upon the burial of the Lord's
body: "There came also," saith the Evangelist, "Nicodemus, which came
to the Lord(2) by night, and brought a mixture of myrrh and aloes,
about an hundred pound weight." (c. xix. 39.) And even now he was
disposed towards Christ,(3) but not as he ought, nor with proper
sentiments respecting Him, for he was as yet entangled in Jewish
infirmity. Wherefore he came by night, because he feared to do so by
day. Yet not for this did the merciful God reject or rebuke him, or
deprive him of His instruction, but even with much kindness conversed
with him and disclosed to him very exalted doctrines enigmatically
indeed, but nevertheless He disclosed them. For far more deserving of
pardon was he than those who acted thus through wickedness. They are
entirely without excuse; but he, though he was liable to condemnation,
yet was not so to an equal degree. "How then does the Evangelist say
nothing of the kind concerning him?" He has said in another place, that
"of the rulers also many believed on Him, but because of the Jews(4)
they did not confess (Him), lest they should be put out of the
synagogue" (c. xii. 42); but here he has implied the whole by
mentioning his coming "by night." What then saith Nicodemus?
"Rabbi, we know that Thou art a Teacher come from
God: for no man can do the miracles that Thou doest, except God be with
him."
[2.] Nicodemus yet lingers(5) below, has yet human
thoughts concerning Him, and speaks of Him as of a Prophet, imagining
nothing great from His miracles. "We know," he says, "that Thou art a
Teacher come from God." "Why then comest thou by night and secretly, to
Him that speaketh the things of God, to Him who cometh from God? Why
conversest thou not with Him openly?" But Jesus said nothing like this
to him, nor did He rebuke him; for, saith the Prophet, "A bruised reed
shall He not break, and smoking flax shall he not quench; He shall not
strive nor cry" (Isa. xlii. 2, 3; as quoted Matt. xii. 19, 20): and
again He saith Himself, "I came not to condemn the world, but to save
the world." (c. xii. 47.)
"No man can do these miracles, except God be with
him."
Still here Nicodemus speaks like the heretics, in
saying, that He hath a power working within Him,(6) and hath need of
the aid of others to do as He did. What then saith Christ? Observe His
exceeding condescension. He refrained for a while from saying, "I need
not the help of others, but do all things with power, for I am the Very
Son of God, and have the same power as My Father," because this would
have been too hard for His hearer; for I say now what I am always
saying, that what Christ desired was, not so much for a while to reveal
His own Dignity, as to persuade men that He did nothing contrary to His
Father. And therefore in many places he appears in words confined by
limits,(7) but in His actions He doth not so. For when He worketh a
miracle, He doth all with power, saying, "I will, be thou clean."
(Matt. viii. 3.) "Talitha, arise." (Mark v. 41; not verbally quoted.)
"Stretch forth thy hand." (Mark iii. 5.) "Thy sins be forgiven thee."
(Matt. ix. 2.) "Peace, be still." (Mark iv. 39.) "Take up thy bed, and
go unto thine house." (Matt. ix. 6.) "Thou foul spirit, I say unto
thee, come out of him." (Mark ix. 25; not verbally quoted.) "Be it unto
thee even as thou wilt." (Matt. xv. 28.) "If any one say (aught) unto
you, ye shall say, The Lord hath need of him." (Mark xi. 3.) "This day
shall thou be with Me in Paradise." (Luke xxiii. 43.) "Ye have heard
that it was said by them of old time, Thou shall not kill; but I say
unto you, that whosoever is angry with his brother without a cause,
shall be in danger of the judgment." (Matt. v. 21, 22.) "Come ye after
Me, and I will make you fishers of men." (Mark i. 17.) And everywhere
we observe that His authority is great; for in His actions no one
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could find fault with what was done. How was it possible? Had His words
not come to pass, nor been accomplished as He commanded, any one might
have said that they were the commands of a madman; but since they did
come to pass, the reality of their accomplishment stopped men's mouths
even against their will. But with regard to His discourses, they might
often in their insolence charge Him with madness. Wherefore now in the
case of Nicodemus, He utters nothing openly, but by dark sayings leads
him up from his low thoughts, teaching him, that He has sufficient
power in Himself to show forth miracles; for that His Father begat Him
Perfect and All-sufficient, and without any imperfection.
But let us see how He effects this. Nicodemus saith,
"Rabbi, we know that Thou art a Teacher come from God, for no man can
do the miracles that Thou doest, except God be with him." He thought he
had said something great when he had spoken thus of Christ. What then
saith Christ? To show that he had not yet set foot even on the
threshold of right knowledge, nor stood in the porch, but was yet
wandering somewhere without the palace, both he and whoever else should
say the like, and that he had not so much as glanced towards true
knowledge when he held such an opinion of the Only-Begotten, what saith
He?
Ver. 3. "Verily, verily, I say unto thee, Except a
man be born again, he cannot see the Kingdom of God."
That is, "Unless thou art born again and receivest
the right doctrines, thou art wandering somewhere without, and art far
from the Kingdom of heaven." But He does not speak so plainly as this.
In order to make the saying less hard to bear, He does not plainly
direct it at him, but speaks indefinitely, "Except a man be born
again": all but saying, "both thou and any other, who may have such
opinions concerning Me, art somewhere without the Kingdom." Had He not
spoken from a desire to establish this, His answer would have been
suitable to what had been said. Now the Jews, if these words had been
addressed to them, would have derided Him and departed; but Nicodemus
shows here also his desire of instruction.(1) And this is why in many
places Christ speaks obscurely, because He wishes to rouse His hearers
to ask questions, and to render them more attentive. For that which is
said plainly often escapes the hearer, but what is obscure renders him
more active and zealous. Now what He saith, is something like
this: "If thou art not born again, if thou partakest not of the Spirit
which is by the washing(2) of Regeneration, thou canst not have a right
opinion of Me, for the opinion which thou hast is not spiritual, but
carnal."(3) (Tit. iii. 5.) But He did not speak thus, as refusing to
confound(4) one who had brought such as he had, and who had spoken to
the best of his ability; and He leads him unsuspectedly up to greater
knowledge, saying, "Except a man be born again." The word "again,"(5)
in this place, some understand to mean "from heaven," others, "from the
beginning." "It is impossible," saith Christ, "for one not so born to
see the Kingdom of God"; in this pointing to Himself, and declaring
that there is another beside the natural sight, and that we have need
of other eyes to behold Christ. Having heard this,
Ver. 4. "Nicodemus saith, How can a man be born when
he is old?"
Callest thou Him "Master," sayest thou that He is
"come from God," and yet receivest thou not His words, but usest to thy
Teacher a manner of speaking which expresses(6) much perplexity? For
the "How," is the doubting question of those who have no strong belief,
but who are yet of the earth. Therefore Sarah laughed when she had
said, "How?" And many others having asked this question, have fallen
from the faith.
[3.] And thus heretics continue in their heresy,
because they frequently make this enquiry, saying, some of them, "How
was He begotten?" others, "How was He made flesh?" and subjecting that
Infinite Essence to the weakness of their own reasonings.(7) Knowing
which, we ought to avoid this unseasonable curiosity, for they who
search into these matters shall, without learning the "How," fall away
from the right faith. On this account Nicodemus, being in doubt,
enquires the manner in which this can be, (for he understood that the
words spoken referred to himself,) is confused, and dizzy,(8) and in
perplexity, having come as to a man, and hearing more than man's words,
and such as no one ever yet had heard; and for a while he rouses
himself at the sublimity of the sayings, but yet is in darkness, and
unstable, borne about in every direction, and continually falling away
from the faith. And therefore he perseveres in proving the
impossibility, so as to provoke Him to clearer teaching.
"Can a man," he saith, "enter into his mother's
womb, and be born?"
Seest thou how when one commits spiritual things to
his own reasonings, he speaks ridiculously, seems to be trifling, or to
be drunken, when he pries into what has been said beyond what seems
good to God, and admits not the submission
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of faith? Nicodemus heard of the spiritual Birth, yet perceived it not
as spiritual, but dragged down the words to the lowness of the flesh,
and i made a doctrine so great and high depend upon physical
consequence. And so he invents frivolities, and ridiculous
difficulties. Wherefore Paul said, "The natural(1) man receiveth not
the things of the Spirit." (1 Cor. ii. 14.) Yet even in this he
preserved his reverence for Christ, for he did not mock at what had
been said, but, deeming it impossible, held his peace. There were two
difficulties; a Birth of this kind, and the Kingdom; for neither had
the name of the Kingdom ever been heard among the Jews, nor of a Birth
like this. But he stops for a while at the first, which most
astonished(2) his mind.
Let us then, knowing this, not enquire into things
relating to God by reasoning, nor bring heavenly matters under the rule
of earthly consequences, nor subject them to the necessity of nature;
but let us think of all reverently, believing as the Scriptures have
said; for the busy and curious person gains nothing, and besides not
finding what he seeks, shall suffer extreme punishment. Thou hast
heard, that (the Father) begat (the Son): believe what thou hast heard;
but do ask not, "How," and so take away the Generation; to do so would
be extreme folly. For if this man, because, on hearing of a Generation,
not that ineffable GENERATION, but this which is by grace, he conceived
nothing great concerning it, but human and earthly thoughts, was
therefore darkened and in doubt, what punishment must they deserve, who
are busy and curious about that most awful GENERATION, which transcends
all reason and intellect? For nothing causes such dizziness(3) as human
reasoning, all whose words are of earth, and which cannot endure to be
enlightened from above. Earthly reasonings are full of mud, and
therefore need we streams from heaven, that when the mud has settled,
the clearer portion may rise and mingle with the heavenly lessons; and
this comes to pass, when we present an honest soul and an upright life.
For certainly it is possible for the intellect to be darkened, not only
by unseasonable curiosity, but also by corrupt manners; wherefore Paul
hath said to the Corinthians, "I have fed you with milk, and not with
meat; for hitherto ye were not able to bear it, neither yet now are ye
able, for ye are yet carnal; for whereas there is among you envying,
and strife, and divisions, are ye not carnal?" (1 Cor. iii. 2.) And
also in the Epistle to the Hebrews, and in many places, one may see
Paul asserting that this is the cause of evil doctrines; for that the
soul possessed by passions(4) cannot behold anything great or noble,
but as if darkened by a sort of film(5) suffers most grievous
dimsightedness.
Let us then cleanse ourselves, let us kindle the
light of knowledge, let us not sow among thorns. What the thorns are,
ye know, though we tell you not; for often ye have heard Christ call
the cares of this present life, and the deceitfulness of riches, by
this name. (Matt. xiii. 22.) And with reason. For as thorns are
unfruitful, so are these things; as thorns tear those that handle them,
so do these passions; as thorns are readily caught by the fire, and
hateful by the husbandman, so too are the things of the world; as in
thorns, wild beasts, and snakes, and scorpions hide themselves, so do
they in the deceitfulness of riches. But let us kindle the fire of the
Spirit, that we may consume the thorns, and drive away the beasts, and
make the field clear for the husbandman; and after cleansing it, let us
water it with the streams of the Spirit, let us plant the fruitful
olive, that most kindly of trees, the evergreen, the light-giving, the
nutritious, the wholesome. All these qualities hath almsgiving, which
is, as it were, a seal on(6) those that possess it. This plant not even
death when it comes causes to wither, but ever it stands enlightening
the mind, feeding the sinews(7) of the soul, and rendering its strength
mightier. And if we constantly possess it, we shall be able with
confidence to behold the Bridegroom, and to enter into the bridal
chamber; to which may we all attain, through the grace and
lovingkindness of our Lord Jesus Christ, with whom to the Father and
the Holy Ghost be glory, for ever and ever. Amen.
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HOMILY XXV.
JOHN iii. 5.
"Verily I say unto thee, Except a man be born of
water and of the Spirit, he cannot enter into the Kingdom of God."
[1.] LITTLE children who go daily to their teachers
receive their lessons, and repeat(1) them, and never cease from this
kind of acquisition, but sometimes employ nights as well as days, and
this they are compelled(2) to do for perishable and transient things.
Now we do not ask of you who are come to age such toil as you require
of your children; for not every day, but two days only in the week do
we exhort you to hearken to our words, and only for a short portion of
the day, that your task may be an easy one. For the same reason also we
divide(3) to you in small portions what is written in Scripture, that
you may be able easily to receive and lay them up in the storehouses of
your minds, and take such pains to remember them all, as to be able
exactly to repeat them to others yourselves, unless any one be sleepy,
and dull, and more idle than a little child.
Let us now attend to the sequel of what has been
before said. When Nicodemus fell into error and wrested the words of
Christ to the earthly birth, and said that it was not possible for an
old man to be born again, observe how Christ in answer more clearly
reveals the manner of the Birth, which even thus had difficulty for the
carnal enquirer, yet still was able to raise the hearer from his low
opinion of it. What saith He? "Verily I say unto thee, Except a
man be born of water and of the Spirit, he cannot enter into the
Kingdom of God." What He declares is this: "Thou sayest that it is
impossible, I say that it is so absolutely possible as to be necessary,
and that it is not even possible otherwise to be saved." For necessary
things God hath made exceedingly easy also. The earthly birth which is
according to the flesh, is of the dust, and therefore heaven(4) is
walled against it, for what hath earth in common with heaven? But that
other, which is of the Spirit, easily unfolds to us the arches(5)
above. Hear, ye as many as are unilluminated,(6) shudder, groan,
fearful is the threat, fearful the sentence.(7) "It is not (possible),"
He saith, "for one not born of water and the Spirit, to enter into the
Kingdom of heaven"; because he wears the raiment of death, of cursing,
of perdition, he hath not yet received his Lord's token,(8) he is a
stranger and an alien, he hath not the royal watchword. "Except," He
saith, "a man be born of water and of the Spirit, he cannot enter into
the Kingdom of heaven."
Yet even thus Nicodemus did not understand. Nothing
is worse than to commit spiritual things to argument; it was this that
would not suffer him to suppose anything sublime and great. This is why
we are called faithful, that having left the weakness of human
reasonings below,(3) we may ascend to the height of faith, and commit
most of our blessings to her(10) teaching;(11) and if Nicodemus had
done this, the thing would not have been thought by him impossible.
What then doth Christ? To lead him away from his groveling imagination,
and to show that He speaks not of the earthly birth, He saith, "Except
a man be born of water and of the Spirit: he cannot enter into the
Kingdom of heaven." This He spoke, willing to draw him to the faith by
the terror of the threat, and to persuade him not to deem the thing
impossible, and taking pains to move him from his imagination as to the
carnal birth. "I mean," saith He, "another Birth, O Nicodemus. Why
drawest thou down the saying to earth? Why subjectest thou the matter
to the necessity of nature? This Birth is too high for such pangs as
these; it hath nothing in common with you; it is indeed called 'birth,'
but in name only has it aught in common, in reality it is different.
Remove thyself from that which is common and familiar; a different kind
of childbirth bring I into the world; in another manner will I have men
to be generated: I have come to bring a new manner of Creation. I
formed (man) of earth and water; but that which was formed was
unprofitable, the vessel was wrenched awry;(12) I will no more form
them of earth and water, but 'of water' and 'of the Spirit.' "
And if any one asks, "How of water?" I also will
ask, How of earth? How was the clay separated into different parts? How
was the material uniform, (it was earth only,) and the things made from
it, various and of every kind? Whence are the bones, and sinews, and
arteries, and veins? Whence the membranes, and vessels of the organs,
the cartilages, the
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tissues, the liver, spleen, and heart? whence the skin, and blood, and
mucus, and bile? whence so great powers, whence such varied colors?
These belong not to earth or clay. How does the earth, when it receives
the seeds, cause them to shoot, while the flesh receiving them wastes
them? How does the earth nourish what is put into it, while the flesh
is nourished by these things, and does not nourish them? The earth, for
instance, receives water, and makes it wine; the flesh often receives
wine, and changes it into water. Whence then is it clear that these
things are formed of earth, when the nature of the earth is, according
to what has been said;(1) contrary to that of the body? I cannot
discover by reasoning, I accept it by faith only. If then things which
take place daily, and which we handle, require faith, much more do
those which are more mysterious and more spiritual than these. For as
the earth, which is soulless and motionless, was empowered by the will
of God, and such wonders were worked in it; much more when the Spirit
is present with the water, do all those things so strange and
transcending reason, easily take place.
[2.] Do not then disbelieve these things, because
thou seest them not; thou dost not see thy soul, and yet thou believest
that thou hast a soul, and that it is a something different besides(2)
the body.
But Christ led him not in by this example, but by
another; the instance of the soul, though it is incorporeal, He did not
adduce for that reason, because His hearer's disposition was as yet too
dull. He sets before him another, which has no connection with the
density of solid bodies, yet does not reach so high as to the
incorporeal natures; that is, the movement of wind. He begins at first
with water, which is lighter than earth, but denser than air. And as in
the beginning earth was the subject material,(3) but the whole(4) was
of Him who molded it; so also now water is the subject material, and
the whole(5) is of the grace of the Spirit: then, "man became a living
soul," (Gen. ii. 7); now he becomes "a quickening Spirit." But great is
the difference between the two. Soul affords not life to any other than
him in whom it is; Spirit not only lives, but affords life to others
also. Thus, for instance, the Apostles even raised the dead. Then, man
was formed last, when the creation had been accomplished; now, on the
contrary, the new man is formed before the new creation; he is
born first, and then the world is fashioned anew. (1 Cor. xv. 45.) And
as in the beginning He formed him entire, so He creates him entire now.
Then He said, "Let us make for him a help" (Gen. ii. 18, LXX.), but
here He said nothing of the kind. What other help shall he need, who
has received the gift of the Spirit? What further need of assistance
has he, who belongs to(6) the Body of Christ? Then He made man in the
image of God, now He hath united 7 him with God Himself; then He bade
him rule over the fishes and beasts, now He hath exalted our
first-fruits above the heavens; then He gave him a garden for his
abode,(8) now He hath opened heaven to us; then man was formed on the
sixth day, when the world(9) was almost finished; but now on the first,
at the very beginning, at the time when light was made before. From all
which it is plain, that the things accomplished belonged to(10) another
and a better life, and to a condition(11) having no end.
The first creation then, that of Adam, was from
earth; the next, that of the woman, from his rib; the next, that of
Abel, from seed; yet we cannot arrive at the comprehension of(12) any
one of these, nor prove the circumstances by argument, though they are
of a most earthly nature;(13) how then shall we be able to give account
of the unseen(14) generation(15) by Baptism, which is far more exalted
than these, or to require arguments(16) for that strange and marvelous
Birth?(17) Since even Angels stand by while that Generation takes
place, but they could not tell the manner of that marvelous working,
they stand by only, not performing anything, but beholding what takes
place. The Father, the Son, and the Holy Ghost, worketh all. Let us
then believe the declaration of God; that is more trustworthy than
actual seeing. The sight often is in error, it is impossible that God's
Word should fail; let us then believe it; that which called the things
that were not into existence may well be trusted when it speaks of
their nature. What then says it? That what is effected is A GENERATION.
If any ask, "How," stop his mouth with the decclaration of God,(18)
which is the strongest and a plain proof. If any enquire, "Why is water
included?" let us also in return ask, "Wherefore was earth employed at
the beginning in the creation of man?" for that it was possible for God
to make man without earth, is quite plain to every one. Be not then
over-curious.
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That the need of water is absolute and
indispensable,(1) you may learn in this way. On one occasion, when the
Spirit had flown down before the water was applied, the Apostle did not
stay at this point, but, as though the water were necessary and not
superfluous, observe what he says; "Can any man forbid water, that
these should not be baptized, which have received the Holy Ghost as
well as we?" (Acts x. 47.)
What then is the use of the water? This too I will
tell you hereafter, when I reveal to you the hidden mystery.(2) There
are also other points of mystical teaching connected with the matter,
but for the present I will mention to you one out of many. What is this
one? In Baptism are fulfilled the pledges of our covenant with God;(3)
burial and death, resurrection and life; and these take place all at
once. For when we immerse our heads in the water, the old man is buried
as in a tomb below, and wholly sunk forever;(4) then as we raise them
again, the new man rises in its stead.(5) As it is easy for us to dip
and to lift our heads again, so it is easy for God to bury the old man,
and to show forth the new. And this is done thrice, that you may learn
that the power of the Father, the Son, and the Holy Ghost fulfilleth
all this. To show that what we say is no conjecture, hear Paul saying,
"We are buried with Him by Baptism into death": and again, "Our old man
is crucified with Him": and again, "We have been planted together in
the likeness of His death." (Rom. vi. 4, 5, 6.) And not only is Baptism
called a "cross," but the "cross" is called "Baptism." "With the
Baptism," saith Christ, "that I am baptized withal shall ye be
baptized" (Mark x. 39): and, "I have a Baptism to be baptized with"
(Luke xii. 50) (which ye know not); for as we easily dip and lift our
heads again, so He also easily died and rose again when He willed or
rather much more easily, though He tarried the three days for the
dispensation of a certain mystery.
[3.] Let us then who have been deemed worthy of such
mysteries show forth a life worthy of the Gift, that is, a most
excellent conversation;(6) and do ye who have not yet been deemed
worthy, do all things that you may be so, that we may be one body, that
we may be brethren. For as long as we are divided in this respect,
though a man be father, or son, or brother, or aught else, he is no
true kinsman, as being cut off from that relationship which is from
above. What advantageth it to be bound by the ties of earthly family,
if we are not joined by those of the spiritual? what profits nearness
of kin on earth, if we are to be strangers in heaven? For the
Catechumen is a stranger to the Faithful. He hath not the same Head, he
hath not the same Father, he hath not the same City, nor Food, nor
Raiment, nor Table, nor House, but all are different; all are on earth
to the former, to the latter all are in heaven. One has Christ for his
King; the other, sin and the devil; the food(7) of one is Christ, of
the other, that meat which decays and perishes; one has worms' work for
his raiment, the other the Lord of angels; heaven is the city of one,
earth of the other. Since then we have nothing in common, in what, tell
me, shall we hold communion? Did we remove the same pangs,(8) did we
come forth from the same womb? This has nothing to do with that most
perfect relationship. Let us then give diligence that we may become
citizens of the city which is above. How long do we tarry over the
border,(9) when we ought to reclaim our ancient country? We risk no
common danger; for if it should come to pass, (which God forbid!) that
through the sudden arrival of death we depart hence uninitiated,(10)
though we have ten thousand virtues, our portion will be no other than
hell, and the venomous worm, and fire unquenchable, and bonds
indissoluble. But God grant that none of those who hear these words
experience that punishment! And this will be, if having been deemed
worthy of the sacred mysteries, we build upon that foundation gold, and
silver, and precious stones; for so after our departure hence we shall
be able to appear in that place rich, when we leave not our riches
here, but transport them to inviolable treasuries by the hands of the
poor, when we lend to Christ. Many are our debts there, not of money,
but of sins; let us then lend Him our riches, that we may receive
pardon for our sins; for He it is that judgeth. Let us not neglect Him
here when He hungereth, that He may ever feed us there. Here let us
clothe Him, that He leave us not bare of the safety which is from Him.
If here we give Him drink, we shall not with the rich man say, "Send
Lazarus, that with the tip of his finger he may drop water on my
broiling(11) tongue." If here we receive Him into our house, there He
will prepare many mansions for us; if we go to Him in prison, He too
will free us from our bonds; if we take Him in when He is a stranger,
He will not suffer us to be strangers to the Kingdom of heaven, but
will give us a portion in the City which is above; if we visit Him when
He is sick, He also will quickly deliver us from our infirmities.
Let us then, as receiving great things though
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we give but little, still give the little that we may gain the great.
While it is yet time, let us sow, that we may reap. When the winter
overtakes us, when the sea is no longer navigable, we are no longer
masters of this traffic. But when shall the winter be? When that great
and manifest Day is at hand. Then we shall cease to sail this great and
broad sea, for such the present life resembles. Now is the time of
sowing, then of harvest and of gain. If a man puts not in his seed at
seed time and sows in harvest, besides that he effects nothing, he will
be ridiculous. But if the present is seed time, it follows that it is a
time not for gathering together, but for scattering; let us then
scatter, that we may gather in, and not seek to gather in now, lest we
lose our harvest; for, as I said, this season summons us to sow, and
spend, and lay out, not to collect and lay by. Let us not then give up
the opportunity, but let us put in abundant seed, and spare none of our
stores, that we may receive. them again with abundant recompense,
through the grace and lovingkindness of our Lord Jesus Christ, with
whom to the Father and the Holy Ghost be glory, world without end. Amen.
HOMILY XXVI.
JOHN iii. 6.
"That which is born of the flesh is flesh: and that which is born of
the Spirit is spirit."
[1.] GREAT mysteries are they, of which the
Only-begotten Son of God has counted us worthy; great, and such as we
were not worthy of, but such as it was meet for Him to give. For if one
reckon our desert, we were not only unworthy of the gift, but also
liable to punishment and vengeance; but He, because He looked not to
this, not only delivered us from punishment, but freely gave us a life
much more bright(1) than the first, introduced us into another world,
made us another creature; "If any man be in Christ," saith Paul, "he is
a new creature." (2 Cor. v. 17.) What kind of "new creature"? Hear
Christ Himself declare; "Except a man be born of water and of the
Spirit, he cannot enter into the Kingdom of God." Paradise was
entrusted to us, and we were shown unworthy to dwell even there, yet He
hath exalted us to heaven. In the first things we were found
unfaithful, and He hath committed to us greater; we could not refrain
from a single tree, and He hath provided for us the delights(2) above;
we kept not our place in Paradise, and He hath opened to us the doors
of heaven. Well said Paul, "O the depth of the riches, both of the
wisdom and knowledge of God!" (Rom. xi. 33.) There is no longer a
mother, or pangs, or sleep, or coming together, and embracings of
bodies; henceforth all the fabric(3) of our nature is framed above, of
the Holy Ghost and water. The water is employed, being made the Birth
to him who is born; what the womb is to the embryo, the water is to the
believer; for in the water he is fashioned and formed. At first it was
said, "Let the waters bring forth the creeping things that have life"
(Gen. i. 20, LXX.); but from the time that the Lord entered the streams
of Jordan, the water no longer gives forth the "creeping thing that
hath life," but reasonable and Spirit-bearing souls; and what has been
said of the sun, that he is "as a bridegroom coming out of his chamber"
(Ps. xviii. 6), we may now rather say of the faithful, for they send
forth rays far brighter than he. That which is fashioned in the womb
requires time, not so that in water, but all is done in a single
moment. Here our life is perishable, and takes its origin from the
decay of other bodies; that which is to be born comes slowly, (for such
is the nature of bodies, they acquire perfection by time,) but it is
not so with spiritual things. And why? Because the things made are
formed perfect from the beginning.
When Nicodemus still hearing these things was
troubled, see how Christ partly opens to him the secret of this
mystery, and makes that clear which was for a while obscure to him.
"That which is born," saith He, "of the flesh is flesh; and that which
is born of the Spirit is spirit." He leads him away from all the things
of sense. i and suffers him not vainly to pry into the mysteries
revealed with his fleshly eyes; "We speak not," saith He, "of flesh,
but of Spirit, O Nicodemus," (by this word He directs him heavenward
for a while,) "seek then nothing relating to things of sense; never can
the Spirit appear to those eyes, think not that the Spirit bringeth
forth the flesh." "How then," perhaps one may ask, "was the Flesh of
the Lord brought forth?" Not of the Spirit only, but of flesh; as Paul
de-
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clares, when he says, "Made of a woman, made under the Law" (Gal iv.
4); for the Spirit fashioned Him not indeed out of nothing, (for what
need was there then of a womb?) but from the flesh of a Virgin. How, I
cannot explain unto you; yet it was done, that no one might suppose
that what was born is alien to our nature. For if even when this has
taken place there are some who disbelieve in such a birth, into what
impiety would they not have fallen had He not partaken of the Virgin's
flesh.
"That which is born(1) of the Spirit is spirit."
Seest thou the dignity of the Spirit? It appears performing the work of
God; for above he said of some, that, "they were begotten of God," (c.
i. 13,) here He saith, that the Spirit begetteth them.
"That which is born of the Spirit is spirit." His
meaning is of this kind; "He that is born(2) of the Spirit is
spiritual." For the Birth which He speaks of here is not that according
to essence,(3) but according to honor and grace. Now if the Son is so
born also, in what shall He be superior to men so born? And how is He
Only-begotten? For I too am born of God though not of His Essence, and
if He also is not of His Essence, how in this respect does He differ
from us? Nay, He will then be found to be inferior to the Spirit; for
birth of this kind is by the grace of the Spirit. Needs He then the
help of the Spirit that He may continue a Son? And in what do these
differ from Jewish doctrines?
Christ then having said, "He that is born of the
Spirit is spirit," when He saw him again confused, leads His
discourse to an example from sense, saying,
Ver. 7, 8. "Marvel not that I said unto thee, Ye
must be born again.(4) The wind bloweth where it listeth."
For by saying, "Marvel not," He indicates the
confusion of his soul, and leads him to something lighter than body. He
had already led him away from fleshly things, by saying, "That which is
born of the Spirit is spirit"; but when Nicodemus knew not what "that
which is born of the Spirit is spirit" meant, He next carries him to
another figure, not bringing him to the density of bodies, nor yet
speaking of things purely incorporeal, (for had he heard he could not
have received this,) but having found a something between what is and
what is not body, namely, the motion of the wind, He brings him to that
next. And He saith of it,
"Thou hearest the sound thereof, but canst not tell
whence it cometh, and whither it goeth."
Though He saith, "it bloweth where it
listeth," He saith it not as if the wind had any power of choice,
but declaring that its natural motion cannot be hindered, and is with
power. For Scripture knoweth how to speak thus of things without life,
as when it saith, "The creature was made subject to vanity, not
willingly." (Rom. viii. 20.) The expression therefore, "bloweth where
it listeth," is that of one who would show that it cannot be
restrained, that it is spread abroad everywhere, and that none can
hinder its passing hither and thither, but that it goes abroad with
great might, and none is able to turn aside its violence.
[2.] "And thou hearest its voice,"(5) (that is, its
rustle, its noise,) "but canst not tell whence it cometh, and whither
it goeth; so is every one that is born of the Spirit."
Here is the conclusion of the whole matter. "If,"
saith He, "thou knowest not how to explain the motion nor the
path of this wind(6) which thou perceivest by hearing and touch, why
art thou over-anxious about the working of the Divine Spirit, when thou
understandest not that of the wind, though thou hearest its voice?" The
expression, "bloweth where it listeth," is. also used to establish the
power of the Comforter; for if none can hold the wind, but it moveth
where it listeth, much less will the laws of nature, or limits of
bodily generation, or anything of the like kind, be able to restrain
the operations of the Spirit.
That the expression, "thou hearest its voice," is
used respecting the wind, is clear from this circumstance; He would
not, when conversing: with an unbeliever and one unacquainted with the
operation of the Spirit, have said, "Thou hearest its voice." As then
the wind is not visible, although it utters a sound, so neither is the
birth of that which is spiritual visible to our bodily eyes; yet the
wind is a body, although a very subtle one; for whatever is the object
of sense is body. If then you do not complain because you cannot see
this body, and do not on this account disbelieve, why do you, when you
hear of "the Spirit," hesitate and demand such exact accounts, although
you act not so in the case of a body? What then doth Nicodemus? still
he continues in his low Jewish opinion, and that too when so clear an
example has been mentioned to him. Wherefore when he again says
doubtingly,
Ver. 9, 10. "How can these things be?" Christ now
speaks to him more chidingly; "Art thou a master in Israel, and knowest
not these things?"
Observe how He nowhere accuses the man of
wickedness, but only of weakness and simplicity. "And what," one may
ask, "has this birth in common with Jewish matters?" Tell
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me rather what has it that is not in common with them? For the
first-created man, and the woman formed from his side, and the barren
women, and the things accomplished by water, I mean what relates to the
fountain on which Elisha made the iron tool to swim, to the Red Sea
which the Jews passed over, to the pool which the Angel troubled, to
Naaman the Syrian who was cleansed in Jordan, all these proclaimed
beforehand, as by a figure, the Birth and the purification which were
to be. And the words of the Prophet allude to the manner of this Birth,
as, "It shall be announced unto the Lord a generation which cometh, and
they shall announce His righteousness unto a people that shall be born,
whom the Lord hath made" (Ps. xxii. 30; xxx. 31, LXX.); and, "Thy youth
shall be renewed as an eagle's" (Ps. ciii. 5, LXX.); and, "Shine, O
Jerusalem; behold, Thy King cometh!" (Isa. lx. 1; Zech. ix. 9); and,
"Blessed are they whose iniquities are forgiven." (Ps. xxxii. I, LXX.)
Isaac also was a type of this Birth. For tell me, Nicodemus, how was he
born? was it according to the law of nature? By no means; the mode of
his generation was midway between this of which we speak and the
natural; the natural, because he was begotten by cohabitation; the
other, because he was begotten not of blood,(1) (but by the will of
God.) I shall show that these figures(2) proclaimed beforehand not only
this birth, but also that from the Virgin. For, because no one would
easily have believed that a virgin could bear a child, barren women
first did so, then such as were not only barren, but aged also. That a
woman should be made from a rib was indeed far more wonderful than that
the barren should conceive; but because that was of early and old time,
another figure, new and fresh, was given, that of the barren women; to
prepare the way for belief in the Virgin's travail. To remind him then
of these things, Jesus said, "Art thou a master in Israel, and knowest
not these things?"
Ver. 11. "We speak that We do know, and testify that
We have seen, and none receiveth(3) Our witness."
This He added, making His words credible by another
argument, and condescending in His speech to the other's infirmity.
[3.] And what is this that He saith, "We speak that
We do know, and testify that We have seen"? Because with us the sight
is the most trustworthy of the senses, and if we desire to gain a
person's belief, we speak thus, that we saw it with our eyes, not that
we know it by hearsay; Christ therefore speaks to him rather after the
manner of men, gaining belief for His words by this means also. And
that this is so, and that He desires to establish nothing else, and
refers not to sensual vision, is clear from this; after saying, "That
which is born of the flesh is flesh; and that which is born of the
Spirit is spirit," He adds, "We speak that we do know, and testify that
we have seen." Now this (of the Spirit) was not yet born(4); how then
saith He, "what we have seen"? Is it not plain that He speaks of a
knowledge not otherwise than exact?
"And none receiveth our witness." The expression "we
know," He uses then either concerning Himself and His Father, or
concerning Himself alone; and "no man receiveth," is the expression not
of one displeased, but of one who declares a fact: for He said not,
"What can be more senseless than you who receive not what is so exactly
declared by us?" but displaying all gentleness, both by His works and
His words, He uttered nothing like this; mildly and kindly He foretold
what should come to pass, so guiding us too to all gentleness, and
teaching us when we converse with any and do not persuade them, not to
be annoyed or made savage; for it is impossible for one out of temper
to accomplish his purpose, he must make him to whom he speaks still
more incredulous. Wherefore we must abstain from anger, and make our
words in every way credible by avoiding not only wrath, but also loud
speaking(5) for loud speaking is the fuel of passion.
Let us then bind(6) the horse, that we may subdue
the rider; let us clip the wings of our wrath, so the evil shall no
more rise to a height. A keen passion is anger, keen, and skillful to
steal our souls; therefore we must on all sides guard against its
entrance. It were strange that we should be able to tame wild beasts,
and yet should neglect our own savage minds. Wrath is a fierce fire, it
devours all things; it harms the body, it destroys the soul, it makes a
man deformed(7) and ugly to look upon; and if it were possible for an
angry person to be visible to himself at the time of his anger, he
would need no other admonition, for nothing is more displeasing than an
angry countenance. Anger is a kind of drunkenness, or rather it is more
grievous than drunkenness, and more pitiable than (possession of) a
daemon. But if we be careful not to be Bud in speech,(8) we shall find
this the best path to sobriety of conduct.(9) And therefore Paul would
take away clamor as well as anger, when he says, "Let all anger and
clamor be put away from you." (Eph. iv. 31.) Let us then obey this
teacher of all wisdom, and when we are wroth with our servants, let us
consider our own trespasses, and be ashamed at their
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forbearance. For when thou art insolent, and thy servant bears thy
insults in silence, when thou actest unseemly, he like a wise man, take
this instead of any other warning. Though he is thy servant, he is
still a man, has an immortal soul, and has been honored with the same
gifts as thee by your common Lord. And if he who is our equal in more
important and more spiritual things, on account of some poor and
trifling human superiority so meekly bears our injuries, what pardon
can we deserve, what excuse can we make, who cannot, or rather will
not, be as wise through fear of God, as he is through fear of us?
Considering then all these things, and calling to mind Our own
transgressions, and the common nature of man, let us be careful at all
times to speak gently, that being humble in hear we may find rest for
our souls, both that which now is, and that which is to come; which may
we all attain, by the grace and lovingkindness of our Lord Jesus
Christ, with whom to the Father and the Holy Ghost be glory, for ever
and ever Amen.
HOMILY XXVII.
John iii. 12, 13.
"If I have told you earthly things, and ye believe
not how shall ye believe, if I tell you of heavenly things? And no man
hath ascended up to heaver, but He that came down from heaven, even the
Son of Man which is in heaven."
[1.] What I have often said I shall now repeat, and
shall not cease to say. What is that? It is that Jesus, when about to
touch on sublime doctrines, often contains Himself by reason of the
infirmity of His hearers, and dwells not for a continuance on subjects
worthy of His greatness, but rather on those which partake of
condescension. For the sublime and great, being but once uttered, is
sufficient to establish that character, as far as we are able to hear
it; but unless more lowly sayings, and such as are nigh to(1) the
comprehension of the hearers, were continually uttered, the more
sublime would not readily take hold on a groveling listener. And
therefore of the sayings of Christ more are lowly than sublime. But yet
that this again may not work another mischief, by detaining the
disciple here below, He does not merely set before men His inferior
sayings without first telling them why He utters them; as, in fact, He
has done in this place. For when He had said what He did concerning
Baptism, and the Generation by grace which takes place on earth, being
desirous to admit(2) them to that His own mysterious and
incomprehensible Generation, He holds it in suspense for a while, and
admits them not, and then tells them His reason for not admitting them.
What is that? It is, the dullness and infirmity of His hearers. And
referring to this He added the words, "If I have told you earthly
things, and ye believe not, how shall ye believe if I tell you of
heavenly things?" so that wherever He saith anything ordinary and
humble, we must attribute this to the infirmity of His audience.
The expression "earthly things," some say is here
used of the wind; that is, "If I have given you an example from earthly
things, and ye did not even so believe, how shall ye be able to learn
sublimer things?" And wonder not if He here call Baptism an "earthly"
thing, for He calls it so, either from its being performed on earth, or
so naming it in comparison with that His own most awful Generation. For
though this Generation of ours is heavenly, yet compared with that true
GENERATION which is from the Substance of the Father, it is earthly.
He does not say, "Ye have not understood," but, "Ye
have not believed"; for when a man is ill disposed towards those things
which it is possible to apprehend by the intellect, and will not
readily receive them, he may justly be charged with want of
understanding; but when he receives not things which cannot be
apprehended by reasoning, but only by faith, the charge against him is
no longer want of understanding, but unbelief. Leading him therefore
away from enquiring by reasonings into what had been said, He touches
him more severely by charging him with want of faith. If now we must
receive our own Generation(3) by faith, what do they deserve who are
busy with their reasonings about that of the Only-Begotten?
But perhaps some may ask, "And if the hearers were
not to believe these sayings, wherefore were they uttered?" Because
though "they" believed not, those who came after would believe and
profit by them. Touching him therefore very severely, Christ goes on to
show that He
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knoweth not these things only, but others also, far more and greater
than these. And this He declared by what follows, when He said, "And no
man hath ascended up to heaven, but He that came down from heaven, even
the Son of Man which is in heaven."
"And what manner of sequel is this?"(1) asks
one. The very closest, and entirely in unison with what has gone
before. For since Nicodemus had said, "We know that Thou art a teacher
come from God," on this very point He sets him right, all but saying,
"Think Me not a teacher in such manner as were the many of the prophets
who were of earth, for I have come from heaven (but) now. None of the
prophets hath ascended up thither, but I dwell there." Seest thou how
even that which appears very exalted is utterly unworthy of his
greatness? For not in heaven only is He, but everywhere, and He fills
all things; but yet He speaks according to the infirmity of His hearer,
desiring to lead him up little by little. And in this place He called
not the flesh "Son of Man," but He now named, so to speak, His entire
Self from the inferior substance; indeed this is His wont, to call His
whole Person(2) often from His Divinity, and often from His humanity.
Ver. 14. "And as Moses lifted up the serpent in the
wilderness, even so must the Son of Man be lifted up."
This again seems to depend upon what has gone
before, and this too has a very close connection with it. For after
having spoken of the very great benefaction that had come to man by
Baptism, He proceeds to mention another benefaction, which was the
cause of this, and not inferior to it; namely, that by the Cross. As
also Paul arguing with the Corinthians sets down these benefits
together, when he says, "Was Paul crucified for you? or were ye
baptized into the name of Paul?" for these two things most of all
declare His unspeakable love, that He both suffered for His enemies,
and that having died for His enemies, He freely gave to them by Baptism
entire remission of their sins.
[2.] But wherefore did He not say plainly, "I am
about to be crucified," instead of referring His hearers to the ancient
type? First, that you may learn that old things are akin to new, and
that the one are not alien to the other; next, that you may know that
He came not unwillingly to His Passion; and again, besides these
reasons, that you may learn that no harm arises to Him from the
Fact,(3) and that to many there springs from it salvation. For, that
none may say, "And how is it possible that they who believe on one
crucified should be saved, when he himself is holden of death?" He
leads us to the ancient story. Now if the Jews, by looking to the
brazen image of a serpent, escaped death, much rather will they who
believe on the Crucified, with good reason enjoy a far greater benefit.
For this(4) takes place, not through the weakness of the Crucified, or
because the Jews are stronger than He, but because "God loved the
world," therefore is His living Temple fastened to the Cross.
Ver. 15. "That whosoever believeth in Him should not
perish, but have eternal life."
Seest thou the cause of the Crucifixion, and the
salvation which is by it? Seest thou the relationship of the type to
the reality? there the Jews escaped death, but the temporal, here
believers the eternal; there the hanging serpent healed the bites of
serpents, here the Crucified Jesus cured the wounds inflicted by the
spiritual(5) dragon; there he who looked with his bodily eyes was
healed, here he who beholds with the eyes of his understanding put off
all his sins; there that which hung was brass fashioned into the
likeness of a serpent, here it was the Lord's Body, builded by the
Spirit; there a serpent bit and a serpent healed, here death destroyed
and a Death saved. But the snake which destroyed had venom, that which
saved was free from venom; and so again was it here, for the death
which slew us had sin with it, as the serpent had venom; but the Lord's
Death was free from all sin, as the brazen serpent from venom. For,
saith Peter, "He did no sin, neither was guile found in His mouth." (1
Pet. ii. 22.) And this is what Paul also declares, "And having spoiled
principalities and powers, He made a show of them openly, triumphing
over them in it." (Col. ii. 16.) For as some noble champion by lifting
on high and dashing down his antagonist, renders his victory more
glorious, so Christ, in the sight of all the world, cast down the
adverse powers, and having healed those who were smitten in the
wilderness, delivered them from all venomous beasts(6) that vexed them,
by being hung upon the Cross. Yet He did not say, "must hang," but,
"must be lifted up" (Acts xxviii. 4); for He used this which seemed the
milder term, on account of His hearer, and because it was proper to the
type.(7)
Ver. 16. "God," He saith, "so loved the world that
He gave His Only-begotten Son, that whosoever believeth in Him should
not perish, but have everlasting life."
What He saith, is of this kind: Marvel not that I am
to be lifted up that ye may be saved, for this seemeth good to the
Father, and He hath so loved you as to give His Son for slaves, and
ungrateful slaves. Yet a man would not do this even for a friend, nor
readily even for a
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righteous man; as Paul has declared when he said, "Scarcely for a
righteous man will one die." (Rom. v. 7.) Now he spoke at greater
length, as speaking to believers, but here Christ speaks concisely,
because His discourse was directed to Nicodemus, but still in a more
significant manner, for each word had much significance. For by the
expression, "so loved," and that other, "God the world," He shows the
great strength of His love. Large and infinite was the interval between
the two. He, the immortal, who is without beginning, the Infinite
Majesty, they but dust and ashes, full of ten thousand sins, who,
ungrateful, have at all times offended Him; and these He "loved."
Again, the words which He added after these are alike significant, when
He saith, that "He gave His Only-begotten Son," not a servant, not an
Angel, not an Archangel. And yet no one would show such anxiety for his
own child, as God did for His ungrateful servants.
His Passion then He sets before him not very openly,
but rather darkly; but the advantage of the Passion He adds in a
clearer manner,(1) saying, "That every one that believeth in Him.
should not perish, but have everlasting life." For when He had said,
"must be lifted up," and alluded to death, test the hearer should be
made downcast by these words, forming some mere human opinions
concerning Him, and supposing that His death was a ceasing to be,(2)
observe how He sets this right, by saying, that He that was given was
"The Son of God," and the cause of life, of everlasting life. He who
procured life for others by death, would not Himself be continually in
death; for if they who believed on the Crucified perish not, much less
doth He perish who is crucified. He who taketh away the destitution of
others much more is He free from it; He who giveth life to others, much
more to Himself doth He well forth life. Seest thou that everywhere
there is need of faith? For He calls the Cross the fountain of life;
which reason cannot easily allow, as the heathens now by their mocking
testify. But faith which goes beyond the weakness of reasoning, may
easily receive and retain it. And whence did God "so love the world"?
From no other source but on]y from his goodness.
[3.] Let us now be abashed at His love, let us be
ashamed at the excess of His lovingkindness, since He for our sakes
spared not His Only-begotten Son, yet we spare our wealth to our own
injury; He for us gave His Own Son, but we for Him do not so much as
despise money, nor even for ourselves. And how can these things deserve
pardon? If we see a man submitting to sufferings and death for us, we
set him before all others, count him among our chief friends, place in
his hands all that is ours, and deem it rather his than ours, and even
so do not think that we give him the return that he deserves. But
towards Christ we do not preserve even this degree of right feeling. He
laid down His life for us, and poured forth His precious Blood for our
sakes, who were neither well-disposed nor good, while we do not pour
out even our money for our own sakes, and neglect Him who died for us,
when He is naked and a stranger; and who shall deliver us from the
punishment that is to come? For suppose that it were not God that
punishes, but that we punished ourselves; should we not give our vote
against ourselves? should we not sentence ourselves to the very fire of
hell, for allowing Him who laid down His life for us, to pine with
hunger? But why speak I of money? had we ten thousand lives, ought we
not to lay them all down for Him? and yet not even so could we do what
His benefits deserve. For he who confers a benefit in the first
instance, gives evident proof of his kindness, but he who has received
one, whatever return he makes, he repays as a debt, and does not bestow
as a favor; especially when he who did the first good turn was
benefiting his enemies. And he who repays both bestows his gifts on a
benefactor, and himself reaps their fruit besides.(3) But not even this
induces us; more foolish are we than any, putting golden necklaces
about our servants and mules and horses, and neglecting our Lord who
goes about naked, and passes from door to door, and ever stands at our
outlets, and stretches forth His hands to us, but often regarding Him
with unpitying eye; yet these very things He undergoeth for our sake.
Gladly(4) doth He hunger that thou mayest be fed; naked doth He go that
He may provide for thee the materials(5) for a garment of incorruption,
yet not even so do ye give up any of your own. Some of your garments
are moth-eaten, others are a load to your coffers, and a needless
trouble to their possessors, while He who gave you these and all else
that you possess goeth naked.
But perhaps you do not lay them by in your coffers,
but wear them and make yourself fine with them. And what gain you by
this? Is it that the street people may see you? What then? They will
not admire thee who wearest such apparel, but the man who supplies
garments to the needy; so if you desire to be admired, by clothing
others, you will the rather get infinite applause. Then too God as well
as man shall praise thee; now none can praise, but all will grudge at
thee, seeing thee with a body well arrayed, but having a neglected
soul. So harlots
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have adornment, and their clothes are often more than usually expensive
and splendid; but the adornment of the soul is with those only who live
in virtue.
These things I say continually, and I will not cease
to say them, not so much because I care for the poor, as because I care
for your souls. For they will have some comfort, if not from you, yet
from some other quarter; or even if they be not comforted, but perish
by hunger, the harm to them will be no great matter. What did poverty
and wasting by hunger injure Lazarus! But none can rescue you
from hell, if you obtain not the help of the poor;(6) we shall say to
you what was said to the rich man, who was continually broiling, yet
gained no comfort. God grant that none ever hear those words, but that
all may go into the bosom of Abraham; by the grace and lovingkindness
of our Lord Jesus Christ, by whom and with whom, to the Father and the
Holy Ghost, be glory for ever and ever. Amen.
HOMILY XXVIII.
JOHN iii. 17.
"For God sent not His Son(1) to condemn the world,
but
to save the world."(2)
[I.] MANY of the more careless sort of persons,
using the lovingkindness of God to increase the magnitude of their sins
and the excess of their disregard, speak in this way, "There is no
hell, there is no future punishment, God forgives us all sins." To stop
whose mouths a wise man says, "Say not, His mercy is great, He will be
pacified for the multitude of my sins; for mercy and wrath come from
Him, and His indignation resteth upon sinners" (Ecclus. v. 6): and
again, "As His mercy is great, so is His correction also." (Ecclus.
xvi. 12.) "Where then," saith one, "is His lovingkindness, if we shall
receive for our sins according to our deserts?" That we shall indeed
receive "according to our deserts," hear both the Prophet and Paul
declare; one says, "Thou shalt render to every man according to his
work" (Ps. lxii. 12, LXX.); the other, "Who will render to every man
according to his work." (Rom. ii. 6.) And yet we may see that even so
the lovingkindness of God is great; in dividing our existence(3) into
two periods,(4) the present life and that which is to come, and making
the first to be an appointment of trial, the second a place of
crowning, even in this He hath shown great lovingkindness.
"How and in what way?" Because when we had committed
many and grievous sins, and had not ceased from youth to extreme old
age to defile our souls with ten thousand evil deeds, for none of these
sins did He demand from us a reckoning, but granted us remission of
them by the washing(5) of Regeneration, and freely gave us
Righteousness and Sanctification. "What then," says one, "if a man who
from his earliest age has been deemed worthy of the mysteries, after
this commits ten thousand sins?" Such an one deserves a severer
punishment. For we do not pay the same penalties for the same sins, if
we do wrong after Initiation.(7) And this Paul declares, saying, "He
that despised Moses' law died without mercy under two or three
witnesses; of how much sorer punishment, suppose ye, shall he be
thought worthy, who hath trodden under foot the Son of God, and hath
counted the blood of the Covenant an unholy thing, and hath done
despite unto the Spirit of grace?" (Heb. x. 28, 29.) Such an one then
is worthy of severer punishment.(8) Yet even for him God hath opened
doors of repentance, and hath granted him many means for the washing
away his transgressions, if he will. Think then what proofs of
lovingkindness these are; by Grace to remit sins, and not to punish him
who after grace has sinned and deserves punishment, but to give him a
season and appointed space for his clearing.(9) For all these reasons
Christ said to Nicodemus, "God sent not His Son to condemn the world,
but to save the world."
For there are two Advents of Christ, that which has
been, and that which is to be; and the two are not for the same
purpose; the first came to pass not that He might search into our
actions, but that He might remit; the object of the second will be not
to remit, but to enquire. Therefore of the first He saith, "I came not
to condemn the world, but to save the world" (c. iii. 17); but of the
second, "When the
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Son shall have come in the glory of His Father, (1) He shall set the
sheep on His right hand, and the goats on His left." (Matt. xxv. 31 and
46.) And they shall go, these into life; and these into eternal
punishment. Yet His former coming was for judgment, according to the
rule of justice. Why? Because before His coming there was a law of
nature, and the prophets, and moreover a written Law, and doctrine, and
ten thousand promises, and manifestations of signs, and chastisements,
and vengeances, and many other things which might have set men right,
and it followed that for all these things He would demand account; but,
because He is merciful, He for a while pardons instead of making
enquiry. For had He done so, all would at once have been hurried to
perdition. For "all," it saith, "have sinned, and come short of the
glory of God." (Rom. iii 23.) Seest thou the unspeakable excess of His
lovingkindness?
Vet. 18. "He that believeth on the Son, (2) is not
judged;(3) but he that believeth not, is judged already."
Yet if He "came not to judge the world," how is "he
that believeth not judged already," if the time of "judgment" has not
yet arrived? He either means this, that the very fact of disbelieving
without repentance is a punishment, (for to be without the light,
contains in itself a very severe punishment,) or he announces
beforehand what shall be. For as the murderer, though he be not as yet
condemned by the decision of the judge, is still condemned by the
nature of the thing, so is it with the unbeliever. Since Adam also died
on the day that he ate of the tree; for so ran the decree, "In the day
that ye eat of the tree, ye shall die" (Gen. ii. 17, LXX.); yet he
lived. How then "died" he? By the decree; by the very nature of the
thing; for he who has rendered himself liable to punishment, is under
its penalty, and if for a while not actually so, yet he is by the
sentence.
Lest any one on hearing, "I came not to judge the
world," should imagine that he might sin unpunished, and should so
become more careless, Christ stops (4) such disregard by saying, "is
judged already"; and because the "judgment" was future and not yet at
hand, He brings near the dread of vengeance, and describes the
punishment as already come. And this is itself a mark of great
lovingkindness, that He not only gives His Son, but even delays the
time of judgment, that they who have sinned, and they who believe not,
may have power to, wash away their
transgressions. "He that believeth on the
Son, is not judged." He that "believeth," not he that is
over-curious: he that "believeth," not the busybody. But what if his
life be unclean, and his deeds evil? It is of such as these especially
that Paul declares, that they are not true believers at all: "They
profess that they know God, but in works they deny Him." (Tit. i. 16.)
But here Christ saith, that such an one is not "judged" in this one
particular; for his works indeed he shall suffer a severer punishment,
but having believed once, he is not chastised for unbelief.
[2.] Seest thou how having commenced His discourse
with fearful things, He has concluded it again with the very same? for
at first He saith, "Except a man be born of water and of the Spirit, he
cannot enter into the Kingdom of God": and here again, "He that
believeth not on the Son, is judged already." "Think not," He saith,
"that the delay advantageth at all the guilty, except he repent, for he
that hath not believed, shall be in no better state than those who are
already condemned and under punishment."
Ver. 19. "And this is the condemnation, that light
is come into the world, and men loved darkness rather than light."
What He saith, is of this kind: "they are punished,
because they would not leave the darkness, and hasten to the light."
And hence He goes on to deprive them of all excuse for the future: "Had
I come," saith He, "to punish and to exact account of their deeds, they
might have been able to say, 'this is why we started away from thee,'
but now I am come to free them from darkness, and to bring them to the
light; who then could pity one who will not come from darkness unto
light? When they have no charge to bring against us, but have received
ten thousand benefits, they start away from us." And this charge He
hath brought in another place, where He saith, "They hated Me without a
cause" (John xv. 25): and again," If I had not come and spoken unto
them, they had not had sin." (John xv. 22.) For he who in the absence
of light sitteth in darkness, may perchance receive pardon; but one who
after it is come abides by the darkness, produces against himself a
certain proof of a perverse and contentious disposition. Next, because
His assertion would seem incredible to most, (for none would prefer
"darkness to light,") He adds the cause of such a feeling in them. What
is that?
Ver. 19, 20. "Because," He saith, "their deeds were
evil. For every one that doeth evil, hateth the light, neither cometh
to the light, lest his deeds should be reproved."
Yet he came not to judge or to enquire, but to
pardon and remit transgressions, and to grant salvation through faith.
How then fled they? (5)
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Had He come and sat in His Judgment seat, what He said might have
seemed reasonable; for he that is conscious to himself of evil deeds,
is wont to fly his judge. But, on the contrary, they who have
transgressed even run to one who is pardoning. If therefore He came to
pardon, those would naturally most hasten to Him who were conscious to
themselves of many transgressions; and indeed this was the case with
many, for even publicans and sinners sat at meat with Jesus. What then
is this which He saith? He saith this of those who choose always to
remain in wickedness. He indeed came, that He might forgive men's
former sins, and secure them against those to come; but since there are
some so relaxed, (1) so powerless for the toils of virtue, that they
desire to abide by wickedness till their latest breath, and never cease
from it, He speaks in this place reflecting (2) upon these. "For
since," He saith, "the profession of Christianity requires besides
right doctrine a sound conversation also, they fear to come over to us,
because they like not to show forth a righteous life. Him that lives in
heathenism none would blame, because with gods such as he has, and with
rites as foul and ridiculous as his gods, he shows forth actions that
suit his doctrines; but those who belong to the True God, if they live
a careless life, have all men to call them to account, and to accuse
them. So greatly do even its enemies admire the truth." Observe, then,
how exactly He layeth down what He saith. His expression is, not "He
that hath done evil cometh not to the light," but "he that doeth it
always, he that desireth always to roll himself in the mire of sin, he
will not subject himself to My laws, but chooses to stay without, and
to commit fornication without fear, and to do all other forbidden
things. For if he comes to Me, he becomes manifest as a thief in the
light, and therefore he avoids My dominion." For instance, even now one
may hear many heathen say, "that they cannot come to our faith, because
they cannot leave off drunkenness and fornication, and the like
disorders."
"Well," says some one, "but are there no Christians
that do evil, and heathens that live discreetly?"(3) That there are
Christians who do evil, I know; but whether there are heathens who live
a righteous life, I do not yet know assuredly. For do not speak to me
of those who by nature are good and orderly, (this is not virtue,) but
tell me of the man who can endure the exceeding violence of his
passions and (yet) be temperate.(4) You cannot. For if the promise of a
Kingdom, and the threat of hell, and so much other provision;(5) can
scarcely keep men in virtue, they will hardly go after virtue who
believe in none of these things. Or, if any pretend to do so, they do
it for show; and he who doth so for show, will not, when he may escape
observation, refrain from indulging his evil desires. However, that we
may not seem to any to be contentious, let us grant that there are
right livers among the heathen; for neither doth this go against my
argument, since I spoke of that which occurs in general, not of what
happens rarely.
And observe how in another way He deprives them of
all excuse, when He saith that, "the light came into the world." "Did
they seek it themselves," He saith, "did they toil, did they labor to
find it? The light itself came to them, and not even so would they
hasten to it." And if there be some Christians who live wickedly, I
would argue that He doth not say this of those who have been Christians
from the beginning, and who have inherited true religion from their
forefathers, (although even these for the most part have been shaken
from (6) right doctrine by their evil life,) yet still I think that He
doth not now speak concerning these, but concerning the heathen and the
Jews who ought to have come (7) to the right faith. For He showeth that
no man living in error would choose to come to the truth unless he
before had planned (8) for himself a righteous life, and that none
would remain in unbelief unless he had previously chosen always to be
wicked.
Do not tell me that a man is temperate, and does not
rob; these things by themselves are not virtue. For what advantageth
it, if a man has these things, and yet is the slave of vainglory, and
remains in his error, from fear of the company of his friends? This is
not right living. The slave of a reputation (9) is no less a sinner
than the fornicator; nay, he worketh more and more grievous deeds than
he. But tell me of any one that is free from all passions and from all
iniquity, and who remains among the heathen. Thou canst not do so; for
even those among them who have boasted great things, and who have, as
they say, (10) mastered avarice or gluttony, have been, most of all
men, the slaves of reputation, (11) and this is the cause of all evils.
Thus it is that the Jews also have continued Jews; for which cause
Christ rebuked them and said, "How can ye believe, which receive honor
from men?" (c. v. 44.)
"And why, pray, did He not speak on these matters
with Nathanael, to whom He testified of the truth, nor extend His
discourse to any length?" Because even he came not with such zeal as
did Nicodemus. For Nicodemus made
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this his work, (1) and the season which others used for rest he made a
season for hearing; but Nathanael came at the instance of another. Yet
not even him did Jesus entirely pass by, for to him He saith,"
Hereafter ye shall see heaven open, and the angels of God ascending and
descending upon the Son of Man." (c. i. 51.) But to Nicodemus He spake
not so, but conversed with him on the Dispensation and on eternal life,
addressing each differently and suitably to the condition of his will.
It was sufficient for Nathanael, because he knew the writings of the
prophets, and was not so timid either, to hear only thus far; but
because Nicodemus was as yet possessed by fear, Christ did not indeed
clearly reveal to him the whole, but shook his mind so as to cast out
fear by fear, declaring that he who did not believe was being judged,"
and that unbelief proceeded from an evil conscience. For since he made
great account of honor from men, more than he did of the punishment;
("Many," saith the Evangelist, "of the rulers believed on Him, but
because of the Jews they did not confess"--c. xii. 42;) on this point
Christ toucheth him, saying, "It cannot be that he who believeth not on
Me disbelieveth for any other cause save that he liveth an unclean
life." Farther on He saith, "I am the Light" (c. viii. 12), but here,
"the Light came into the world "; for at the beginning He spoke
somewhat darkly, but afterwards more clearly. Yet even so the man was
kept back by regard for the opinion of the many, and therefore could
not endure to speak boldly as he ought.
Fly we then vainglory, for this is a passion more
tyrannical than any. Hence spring covetousness and love of wealth,
hence hatred and wars and strifes; for he that desires more than he
has, will never be able to stop, and he desires from no other cause,
but only from his love of vainglory. For tell me, why do so many
encircle themselves with multitudes of eunuchs, and herds of slaves,
and much show? Not because they need it, but that they may make those
who meet them witnesses of this unseasonable display. If then we cut
this off, we shall slay together with the head the other members also
of wickedness, and there will be nothing to hinder us from dwelling on
earth as though it were heaven. Nor doth this vice merely thrust its
captives into wickedness, but is even co-existent (3) with their
virtues, and when it is unable entirely to cast us out of these, it
still causeth us much damage in the very exercise of them, forcing us
to undergo the toil, and depriving us of the fruit. For he that with an
eye to this, fasts, and prays, and shows mercy, has his reward. What
can be more pitiable than a loss like this, that it should befall man
to bewail (4) himself uselessly and in vain, and to become an object of
ridicule, and to lose the glory from above? Since he that aims at both
cannot obtain both. It is indeed possible to obtain both, when we
desire not both, but one only, that from heaven; but he cannot obtain
both, who longs for both. Wherefore if we wish to attain to glory, let
us flee from human glory, and desire that only which cometh from God;
so shall we obtain both the one and the other; which may we all enjoy,
through the grace and loving kindness of our Lord Jesus Christ, by whom
and with whom, to the Father and the Holy Ghost, be glory for ever and
ever. Amen.
HOMILY XXIX.
John iii. 22.
"And He came and His disciples into the land of
Judaea, and there He tarried with them (and baptized)."
[I.] Nothing can be clearer or mightier than the
truth, just as nothing is weaker than falsehood, though it be shaded by
ten thousand veils. For even so it is easily detected, it easily melts
away. But truth stands forth unveiled for all that will behold her
beauty; she seeks no concealment, dreads no danger, trembles at no
plots, desires not glory from the many, is accountable to no mortal
thing, but stands above them all, is the object of ten thousand secret
plots, yet remaineth unconquerable, and guards as in a sure fortress
these who fly to her by her own exceeding might, who avoids secret
lurking places, and setteth what is hers before all men. And this
Christ conversing with Pilate declared, when He said, "I ever taught
openly, and in secret have I said nothing." (c. xviii. 20.) As He spake
then, so He acted now, for, "After this," saith the Evangelist," He
went forth and His disciples into the land of Judaea, and there He
tarried with them and baptized." At the feasts He went up to the
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City to set forth in the midst of them His doctrines, and the help of
His miracles; but after the feasts were over, He often went to Jordan,
because many ran together there. For He ever chose the most crowded
places, not from any love of show or vainglory, but because He desired
to afford His help to the greatest number.
Yet the Evangelist farther on says, that "Jesus
baptized not, but His disciples"; whence it is clear that this is his
meaning here also. And why did Jesus not baptize? The Baptist had said
before, "He shall baptize you with the Holy Spirit and with fire." Now
he had not yet given the Spirit, and it was therefore with good cause
that he did not baptize. But His disciples did so, because they desired
to bring many to the saving doctrine.
"And why, when the disciples of Jesus were
baptizing, did not John cease to do so? why did he continue to baptize,
and that even until he was led to prison? for to say,
Ver. 23. 'John also was baptizing in AEnon'; and to
add,
Ver. 24. 'John was not yet cast into prison,' was to
declare that until that time he did not cease to baptize. But wherefore
did he baptize until then? For he would have made the disciples of
Jesus seem more reverend had he desisted when they began. Why then did
he baptize?" It was that he might not excite his disciples to even
stronger rivalry, and make them more contentious still. For if,
although he ten thousand times proclaimed Christ, yielded to Him the
chief place, and made himself so much inferior, he still could not
persuade them to run to Him; he would, had he added this also, have
made them yet more hostile. On this account it was that Christ began to
preach more constantly when John was removed. And moreover, I think
that the death of John was allowed, and that it happened very quickly,
in order that the whole attention (1) of the multitude might be shifted
to Christ, and that they might no longer be divided in their opinions
concerning the two.
Besides, even while he was baptizing, he did not
cease continually to exhort them, and to show them the high and awful
nature of Jesus. For He baptized them, and told them no other thing
than that they must believe on Him that came after him. Now how would a
man who acted thus by desisting have made the disciples of Christ seem
worthy of reverence? On the contrary, he would have been thought to do
so through envy and passion. But to continue preaching gave a stronger
proof; for he desired not glory for himself, but sent on his
hearers to Christ, and wrought with Him not less, but rather much more
than Christ's own disciples, because his testimony was unsuspected and
he was by all men far more highly esteemed than they. And this the
Evangelist implies, when he says, "all Judaea and the country around
about Jordan went out to him and were baptized." (Matt. iii. 5.) Even
when the disciples were baptizing, yet many did not cease to run to him.
If any one should enquire, "And in what was the
baptism of the disciples better than that of John?" we will reply, "in
nothing"; both were alike without the gift of the Spirit, both parties
alike had one reason for baptizing, and that was, to lead the baptized
to Christ. For in order that they might not be always running about to
bring together those that should believe, as in Simon's case his
brother did, and Philip to Nathanael, they instituted baptism, in order
by it to bring all men to them easily, and to prepare a way for the
faith which was to be. But that the baptisms had no superiority one
over the other, is shown by what follows. What is that?
Ver. 25. "There arose," saith the Evangelist, "a
question (between some) of John's disciples and the Jews about
purifying."
For the disciples of John being ever jealously
disposed towards Christ's disciples and Christ Himself, when they saw
them baptizing, began to reason with those who were baptized, as though
their baptism was in a manner superior to that of Christ's disciples;
and taking one of the baptized, they tried to persuade him of this; but
persuaded him not. Hear how the Evangelist has given us to understand
that it was they who attacked him, not he who set on foot the question.
He doth not say, that "a certain Jew questioned with them," but that,
"there arose a questioning from the disciples of John with a certain
Jew, (2) concerning purification."
[2.] And observe, I pray you, the Evangelist's
inoffensiveness. He does not speak in the way of invective, but as far
as he is able softens the charge, merely saying, that "a question
arose"; whereas the sequel (which he has also set down in an
inoffensive manner) makes it plain that what was said was said from
jealousy.
Ver. 26. "They came," saith he, "unto John, and said
unto him, Rabbi, He that was with thee beyond Jordan, to whom thou
barest witness, behold the same baptizeth, and all men come to Him."
That is, "He whom thou didst baptize"; for this they
imply when they say, "to whom thou barest witness," as though they had
said, "He whom thou didst point out as illustrious, and
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make remarkable, dares to do the same as thou." Yet they do not say,
"He whom thou didst baptize" baptizeth; (for then they would have been
obliged to make mention of the Voice that came down from heaven, and of
the descent of the Spirit;) but what say they? "He that was with thee
beyond Jordan, to whom thou barest witness"; that is, "He who held the
rank of a disciple, who was nothing more than we, this man hath
separated himself, and baptizeth." For they thought to make him
jealous, (1) not only by this, but by asserting that their own
reputation was now diminishing. "All," say the)', "come to Him." Whence
it is evident, that they did not get the better of the Jew with whom
they disputed; but they spoke these words because they were imperfect
in disposition, and were not yet clear from a feeling of rivalry. What
then cloth John? He did not rebuke them severely, fearing lest they
should separate themselves again from him, and work some other
mischief. What are his words? (2)
Ver. 27. "A man can receive nothing, except it be
given him from above."
Marvel not, if he speak of Christ in a lowly strain;
it was impossible to teach all at once, and from the very beginning,
men so pre-occupied by passion. But he desires to strike them for a
while with awe and terror, and to show them that they warred against
none other than God Himself, when they warred against Christ. And here
he secretly establishes that truth, which Gamaliel asserted, "Ye cannot
overthrow it, lest haply ye be found even to fight against God." (Acts
v. 39.) For to say, "None can receive anything, except it be given him
from heaven," was nothing else than declaring that they were attempting
impossibilities, and so would be found to fight against God. "Well, but
did not Theudas and his followers 'receive' from themselves?" They did,
but they straightway were scattered and destroyed, not so what belonged
to Christ.
By this also he gently consoles them, showing them
that it was not a man, but God, who surpassed them in honor; and that
therefore they must not wonder if what belonged to Him was glorious,
and if "all men came unto Him": for that this was the nature of divine
things, and that it was God who brought them to pass, because no man
ever yet had power to do such deeds. All human things are easily seen
through, and rotten, and quickly melt away and perish; these were not
such, therefore not human. Observe too how when they said, "to whom
thou barest witness," he turned against themselves that which they
thought they had put forward to lower Christ, and silences them after
showing that Jesus' glory came not from his testimony; "A man cannot,"
he saith, "receive anything of himself, except it be given him from
heaven." "If ye hold at all to my testimony, and believe it to be true,
know that by that testimony ye ought to prefer not me to Him, but Him
to me. For what was it that I testified? I call you yourselves to
witness."
Ver. 28. "Ye yourselves bear me witness that I said,
I am not the Christ, but that I am sent before Him."
"If then ye hold to my testimony, (and ye even now
produce it when ye say, 'to whom thou barest witness,') He is not only
not diminished by receiving my witness, but rather is increased by it;
besides, the testimony was not mine, but God's. So that if I seem to
you to be trustworthy, I said this among other things, that 'I am sent
before Him.'" Seest thou how he shows little by little that this Voice
was divine? For what he saith is of this kind: "I am a servant, and say
the words of Him that sent me, not flattering Christ through human
favor, but serving His Father who sent me. I gave not the testimony as
a gift, (3) but what I was sent to speak, I spake. Do not then because
of this suppose that I am great, for it shows that He is great. He is
Lord of all things." This he goes on to declare, and says,
Ver. 29. "He that hath the bride is the bridegroom;
but the friend of the bridegroom which standeth and heareth him,
rejoiceth greatly because of the bridegroom's voice."
"But how doth he who said, 'whose shoe's latchet I
am not worthy to unloose,' (4) now call himself His 'friend'?" It is
not to exalt himself, nor boastingly, that he saith this, but from
desire to show that he too most forwards this, (i.e. the exaltation of
Christ,) and that these things come to pass not against his will or to
his grief, but that he desires and is eager for them, and that it was
with a special view to them that all his actions had been performed;
and this he has very wisely shown by the term "friend." For on
occasions like marriages, the servants of the bridegroom are not so
glad and joyful as his "friends." It was not from any desire to prove
equality of honor, (away with the thought,) but only excess of
pleasure, and moreover from condescension to their weakness that he
calleth himself "friend." For his service he before declared (5) by
saying, "I am sent before Him." On this account, and because they
thought that he was vexed at what had taken place, he called himself
the" friend of the Bridegroom," to show that he was not only not vexed,
but that he even greatly rejoiced. "For," saith he, "I came to effect
this, and am so far from grieving at what
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has been done, that had it not come to pass, I should then have been
greatly grieved. Had the bride not come to the Bridegroom, then I
should have been grieved, but not now, since my task has been
accomplished. When His servants (1) are advancing, we are they who gain
the honor for that which we desired hath come to pass, and the bride
knoweth the Bridegroom, and ye are witnesses of it when ye say, 'All
men come unto Him.' This I earnestly desired, I did all to this end;
and now when I see that it has come to pass, I am glad, and rejoice,
and leap for joy."
[3.3] But what meaneth, "He which standeth and
heareth Him rejoiceth greatly, because of the Bridegroom's voice"? He
transfers the expression from the parable to the subject in hand; for
after mentioning the bridegroom and the bride, he shows how the bride
is brought home, that is, by a "Voice" and teaching. For thus the
Church is wedded to God; and therefore Paul saith, "Faith cometh by
hearing, and hearing by the word of God." (Rom. x. 17.) "At this
'Voice,'" saith he, "I rejoice." And not without a cause doth he put"
who standeth," but to show that his office had ceased, that he had
given over to Him "the Bride," and must for the future stand and hear
Him; that he was a servant and minister; that his good hope and his joy
was now accomplished. Therefore he saith,
"This my joy therefore is fulfilled."
That is to say, "The work is finished which was to
be done by me, for the future I can do nothing more." Then, to prevent
increase of jealous feeling, not then only, but for the future, he
tells them also of what should come to pass, confirming this too by
what he had already said and done. (2) Therefore he continues,
Ver. 30. "He must increase, but I must decrease."
That is to say, "What is mine has now come to a
stand, and has henceforth ceased, but what is His increaseth; for that
which ye fear shall not be now only, but much more as it advances. And
it is this especially which shows what is mine the brighter l for this
end I came, and I rejoice that what is His hath made so great progress,
and that those things have come to pass on account of which all that I
did was done." Seest thou how gently and very wisely he softened down
their passion, quenched their envy, showed them that they were
undertaking impossibilities, a method by which wickedness is best
checked? For this purpose it was ordained, that these things should
take place while John was yet alive and baptizing, in order that his
disciples might have him as a witness of the superiority of Christ, and
that if they should not believe, (3) they might be without excuse. For
John came not to say these words of his own accord, nor in answer to
other enquirers, but they asked the question themselves, and heard the
answer. For if he had spoken of himself, their belief would not have
been equal to the self-condemning (4) judgment which they received when
they heard him answer to their question; just as the Jews also, in that
they sent to him from their homes, heard what they did, and yet would
not believe, by this especially deprived themselves of excuse.
What then are we taught by this? That a mad desire
of glory (5) is the cause of all evils; this led them to jealousy, and
when they had ceased for a little, this roused them to it again.
Wherefore they come to Jesus, and say, "Why do thy disciples fast not?"
(Matt. ix. 14.) Let us then, beloved, avoid this passion; for if we
avoid this we shall escape hell. For this vice specially kindles the
fire of hell, and everywhere extends (6) its role, and tyrannically
occupies every age and every rank. (7) This hath turned churches upside
down, this is mischievous in state matters, hath subverted houses, and
cities, and peoples, and nations. Why marvelest thou? It hath even gone
forth into the desert, and manifested even there its great power. For
men who have bidden an entire farewell to riches and all the show of
the world, who converse with no one, who have gained the mastery over
the more imperious desires after the flesh, these very men, made
captives by vainglory, have often lost all. By reason of this passion,
one who had labored much went away worse off than one who had not
labored at all, but on the contrary had committed ten thousand sins;
the Pharisee than the Publican. However, to condemn the passion is easy
enough, (all agree in doing that,) but the question is, how to get the
better of it. How can we do this? By setting honor against honor. For
as we despise the riches of earth when we look to the other riches, as
we contemn this life when we think of that far better than this, so we
shall be enabled to spit on this world's glory, when we know of another
far more august than it, which is glory indeed. One is a thing vain and
empty, has the name without the reality; but that other, which is from
heaven, is true, and has to give its praise Angels, and Archangels, and
the Lord of Archangels, or rather I should say that it has men as well.
Now if thou lookest to that theater, learnest what crowns are there,
transportest thyself into the applauses which come thence, never
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will earthly things be able to hold thee, nor when they come wilt thou
deem them great, nor when they are away seek after them. For even in
earthly palaces none of the guards who stand around the king,
neglecting to please him that wears the diadem and sits upon the
throne, troubles himself about the voices of daws, or the noise of
flies and gnats flying and buzzing about him; and good report from men
is no better than these. Knowing then the worthlessness of human
things,(4) let us collect our all into treasuries that cannot be
spoiled, let us seek that glory which is abiding and immovable; which
may we all attain, through the grace and loving-kindness of our Lord
Jesus Christ, by whom, and with whom to the Father and the Holy Spirit
be glory, now and ever, and world without end. Amen.
HOMILY XXX.
JOHN iii. 31.
"He that cometh from above is above all; he that is of the earth is
earthly, and speaketh of the earth."
[1.] A DREADFUL thing is the love of glory, dreadful
and full of many evils; it is a thorn hard to be extracted, a wild
beast untamable and many headed, arming itself against those that feed
it; for as the worm eats through the wood from which it is born, as
rust wastes the iron whence it comes forth, and moths the fleeces, so
vainglory destroys the soul which nourishes it; and therefore we need
great diligence to remove the passion. Observe here how long a charm
John uses over(1) the disciples affected by it, and can scarcely pacify
them. For he softens(2) them with other words besides those already
mentioned. And what are these others? "He that cometh from above," he
saith, "is above all; he that is of the earth, is earthly, and speaketh
of the earth." Since you make much ado with my testimony,(3) and in
this way say that I am more worthy of credit than He, you needs must
know this, that it is impossible for One who cometh from heaven to have
His credit strengthened by one that inhabiteth earth.
And what means "above all," what is the expression
intended to show to us? That Christ hath need of nothing, but is
Himself sufficient for Himself, and incomparably greater than all; of
himself John speaks as being "of the earth, and speaking of the earth."
Not that he spake of his own mind, but as Christ said, "If I have told
you of earthly things and ye believe not," so calling Baptism, not
because it was an "earthly thing," but because He compared it when He
spake with His own Ineffable Generation, so here John said that he
spake "of earth," comparing his own with Christ's teaching. For the
"speaking of earth" means nothing else than this, "My things are little
and low and poor compared with His, and such as it was probable that an
earthly nature would receive. In Him 'are hid all the treasures of
wisdom.'" (Col. ii. 5.) That he speaks not of human reasonings is plain
from this. "He that is of the earth," saith he, "is earthly." Yet not
all in him was earthly, but the higher parts were heavenly, for he had
a soul, and was partaker of a Spirit which was not of earth. How then
saith he that he is "earthly"? Seest thou not that he means only, "I am
small and of no esteem, going on the ground and born in the earth; but
Christ came to us from above." Having by all these means quenched their
passion, he afterwards speaks more openly of Christ; for before this it
was useless to utter words which could never have gained a place in the
understanding of his hearers: but when he hath pulled up the thorns, he
then boldly casts in the seed, saying,
Ver. 31, 32. "He that cometh from above is above
all. And what He hath heard He speaketh, and what He hath seen He
testifieth;(5) and no man receiveth His testimony."
Having uttered something great and sublime
concerning Him, he again brings down his discourse to a humbler strain.
For the expression, "what He hath heard and seen," is suited rather to
a mere man. What He knew He knew not from having learned it by sight,
or from having heard it, but He included the whole in His Nature,
having come forth perfect from the Bosom of His Father, and needing
none to teach Him. For, "As the Father," He saith, "knoweth Me, even so
know I the Father." (c. x. 13.) What then means, "He speaketh that He
hath heard, and testifieth that He hath seen"? Since
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by these senses we gain correct knowledge of everything, and are deemed
worthy of credit when we teach on matters which our eyes have embraced
and our ears have taken in, as not in such cases inventing or speaking
falsehoods, John desiring here to establish this point,(1) said, "What
He hath heard and seen": that is, "nothing that cometh from Him is
false, but all is true." Thus we when we are making curious enquiry
into anything, often ask, "Didst thou hear it?" "Didst thou see it?"
And if this be proved, the testimony is indubitable, and so when Christ
Himself saith, "As I hear, I judge" (c. v. 30); and, "What I have heard
from My Father, that I speak"[2] (c. xv. 15); and, "We speak(3) that We
have seen" (c. iii. 11); and whatsoever other sayings He uttereth of
the kind, are uttered not that we might imagine that He saith what He
doth being taught of any, (it were extreme folly to think this,) but in
order that nothing of what is said may be suspected by the shameless
Jews. For because they had not yet a right opinion concerning Him, He
continually betakes Himself to His Father, and hence makes His sayings
credible.
[2.] And why wonderest thou if He betake Himself to
the Father, when He often resorts to the Prophets and the Scriptures?
as when He saith, "They are they that testify of Me." (c. v. 39.) Shall
we then say that He is inferior to the Prophets, because He draws
testimonies from them? Away with the thought. It is because of the
infirmity of His hearers that He so orders His discourse, and saith
that He spake what He spake having heard it from the Father, not
because He needed a teacher, but that they might believe that nothing
that He said was false. John's meaning is of this kind: "I desire to
hear what He saith, for He cometh from above, bringing thence those
tidings which none but life knoweth rightly; for 'what He hath seen and
heard,' is the expression of one who declareth this."
"And no man receiveth His testimony." Yet He had
disciples, and many besides gave heed to His words. How then saith
John, "No man"? He saith "no man," instead of "few men," for had he
meant "no man at all," how could he have added,
Ver. 33. "He that hath received His testimony, hath
set to his seal that God is true."
Here he touches his own disciples, as not being
likely for a time to be firm believers. And that they did not even
after this believe in Him, is clear from what is said afterwards; for
John even when dwelling in prison sent them thence to Christ, that he
might the more bind them to Him. Yet even then they scarcely believed,
to which Christ alluded when He said, "And blessed is he whosoever
shall not be offended in Me." (Matt. xi. 6.) And therefore now he said,
"And no man receiveth His testimony," to make sure his own disciples;
all but saying, "Do not, because for a time few shall believe on Him,
therefore deem that His words are false; for, 'He speaketh that He hath
seen.' " Moreover he saith this to touch also the insensibility of the
Jews. A charge which the Evangelist at commencing(4) brought against
them, saying, "He came unto His own, and His own received Him not." For
this is no reproach against Him, but an accusation of those who
received Him not. (c. i. 11.)
"He that hath received His testimony hath set to his
seal that God is true." Here he terrifies them also by showing that he
who believeth not on Him, disbelieveth not Him alone, but the Father
also; wherefore he adds:
Ver. 34. "He whom God hath sent speaketh the words
of God."
Since then He speaketh His words, he that believeth
and he that believeth not, believeth or believeth not God. "Hath set to
His seal," that is, "hath declared." Then, to increase their dread, he
saith, "that God is true;" thus showing, that no man could disbelieve
Christ without making God who sent Him guilty of a falsehood. Because,
since He saith nothing save what is from the Father, but all that He
saith is His, he that heareth not Him, heareth not Him that sent Him.
See how by these words again he strikes them with fear. As yet they
thought it no great thing not to hearken to Christ; and therefore he
held so great a danger above the heads of the unbelievers, that they
might learn that they hearken not to God Himself, who hearken not to
Christ. Then he proceeds with the discourse, descending to the measure
of their infirmity, and saying,
"For God giveth not the Spirit by measure."
Again, as I said, he brings down his discourse to
lower ground, varying it and making it suitable to be received by those
who heard it then; otherwise he could not have raised them and
increased their fear. For had he spoken anything great and sublime
concerning Jesus Himself, they would not have believed, but might even
have despised Him. Therefore he leads up all to the Father, speaking
for a while of Christ as of a man. But what is it that he saith, "God
giveth not the Spirit by measure"? He would show that we all have
received the operation of the Spirit, by measure, (for in this place he
means by "Spirit" the operation of the Spirit, for this it is that is
divided,) but that Christ hath all Its operation unmeasured and entire.
Now if His operations be unmeasured,
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much more His Essence. Seest thou too that the Spirit is Infinite? How
then can He who hath received all the operation of the Spirit, who
knoweth the things of God, who saith, "We speak that We have heard, and
testify that We have seen" (c. iii. 11), be rightly suspected? He saith
nothing which is not "of God," or which is not of "the Spirit." And for
a while he uttereth nothing concerning God the Word,(1) but maketh all
his doctrine credible by (reference to) the Father and the Spirit. For
that there is a God they knew, and that there is a Spirit they knew,
(even though they held not a right opinion concerning Him,) but that
there is a Son, they knew not. It is for this reason that he ever has
recourse to the Father and the Spirit, thence confirming his words. For
if any one should take no account of this reason, and examine his
language by itself, it(2) would fall very far short of the Dignity of
Christ. Christ was not therefore worthy of their faith, because He had
the operation of the Spirit, (for He needeth not aid from thence,) but
is Himself Self-sufficient; only for a while the Baptist speaks to the
understanding of the simpler(3) sort, desiring to raise them up by
degrees from their low notions.
And this I say, that we may not carelessly pass by
what is contained in the Scriptures, but may fully consider the object
of the speaker, and the infirmity of the hearers, and many other points
in them. For teachers do not say all as they themselves would wish, but
generally as the state of their weak (hearers) requires. Wherefore Paul
saith, "I could not speak unto you as unto spiritual, but as unto
carnal; I have fed you with milk, and not with meat." (1 Cor. iii. 12.)
He means, "I desired indeed to speak unto you as unto spiritual, but
could not"; not because he was unable, but because they were not able
so to hear. So too John desired to teach some great things to the
disciples, but they could not yet bear to receive them, and therefore
he dwells for the most part on that which is lowlier.
It behooves us therefore to explore all carefully.
For the words of the Scriptures are our spiritual weapons; but if we
know not how to fit those weapons and to arm our scholars rightly, they
keep indeed their proper power, but cannot help those who receive them.
For let us suppose there to be a strong corselet, and helm, and shield,
and spear; and let one take this armor and put the corselet upon his
feet, the helmet over his eyes instead of on his head, let him not put
the shield before his breast, but perversely tie it to his legs: will
he be able to gain any advantage from the armor? will he not rather be
harmed? It is plain to any one that he will. Yet not on account of the
weakness of the weapons, but on account of the unskillfulness of the
man who knows not how to use them well. So with the Scriptures, if we
confound their order; they will even so retain their proper force, yet
will do us no good. Although I am always telling you this both in
private and in public, I effect nothing, but see you all your time
nailed to the things of this life, and not so much as dreaming(4) of
spiritual matters. Therefore our lives are careless, and we who strive
for truth have but little power, and are become a laughing stock to
Greeks and Jews and Heretics. Had ye been careless in other matters,
and exhibited in this place the same indifference as elsewhere, not
even so could your doings have been defended; but now in matters of
this life, every one of you, artisan and politician alike, is keener
than a sword, while in necessary and spiritual things we are duller
than any; making by-work business, and not deeming that which we ought
to have esteemed more pressing than any business, to be by-work even.
Know ye not that the Scriptures were written not for the first of
mankind alone, but for our sakes also? Hearest thou not Paul say, that
"they are written for our admonition, upon whom the ends of the world
are come; that we through patience and comfort of the Scriptures might
have hope"? (1 Cor. x. 11; Rom. xv. 4.) I know that I speak in vain,
yet will I not cease to speak, for thus I shall clear myself(5) before
God, though there be none to hear me. He that speaketh to them that
give heed hath this at least to cheer his speech, the persuasion of his
hearers; but he that speaks continually and is not listened to, and yet
ceaseth not to speak, may be worthy of greater honor than the other,
because he fulfills the will of God, even though none give heed unto
him, to the best of his power. Still, though our reward will be greater
owing to your disobedience, we rather desire that it be diminished, and
that your salvation be advanced, thinking that your being well approved
of(6) is a great reward. And we now say this not to make our discourse
painful and burdensome to you, but to show to you the grief which we
feel by reason of your indifference. God grant that we may be all of us
delivered from this, that we may cling to spiritual zeal and obtain the
blessings of heaven, through the grace and lovingkindness of our Lord
Jesus Christ, with whom to the Father and the Holy Ghost be glory, for
ever and ever. Amen.
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HOMILY XXXI.
JOHN iii. 35, 36.
"The Father loveth the Son, and hath given all
things into His hand. He that believeth on the Son hath everlasting
life, and he that believeth not the Son shall not see life; but the
wrath of God abideth on him."
[1] GREAT is shown to be in all things the gain of
humility.(1) Thus it is that we have brought arts to perfection, not by
learning them all at once from our teachers; it is thus that we have
built cities, putting them together slowly, little by little; it is
thus that we maintain(2) our life. And marvel not if the thing has so
much power in matters pertaining to this life, when in spiritual things
one may find that great is the power of this wisdom. For so the Jews
were enabled to be delivered from their idolatry, being led on gently
and little by little, and hearing from the first nothing sublime
concerning either doctrine or life. So after the coming of Christ, when
it was the time for higher doctrines, the Apostles brought over all men
without at first uttering anything sublime. And so Christ appears to
have spoken to most at the beginning, and so John did now, speaking of
Him as of some wonderful man, and darkly introducing high matter.
For instance, when commencing he spake thus: "A man
cannot receive anything of himself"(3) (c. iii. 27): then after adding
a high expression, and saying, "He that cometh from heaven(4) is above
all," he again brings down his discourse to what is lowly, and besides
many other things saith this, that "God giveth not the Spirit by
measure." Then he proceeds to say, "The Father loveth the Son, and hath
given all things into His hand." And after that, knowing that great is
the force of punishment,(5) and that the many are not so much led by
the promise of good things as by the threat of the terrible, he
concludes his discourse with these words; "He that believeth on the Son
hath everlasting life; but he that believeth not the Son shall not see
life; but the wrath of God abideth on him." Here again he refers the
account of punishment to the Father, for he saith not "the wrath of the
Son," (yet He is the Judge,) but sets over them the Father, desiring so
the more to terrify them.
"Is it then enough," saith one," to believe on the
Son, that one may have eternal life?" By no means. And hear Christ
Himself declaring this, and saying, "Not every one that saith unto Me,
Lord, Lord, shall enter into the kingdom of heaven" (Matt. vii. 21);
and the blasphemy against the Spirit is enough of itself to cast a man
into hell. But why speak I of a portion of doctrine? Though a man
believe rightly on the Father, the Son, and the Holy Ghost, yet if he
lead not a right life, his faith will avail nothing towards his
salvation. Therefore when He saith, "This is life eternal, that they
may know Thee the only true God" (c. xvii. 3), let us not suppose that
the (knowledge) spoken of is sufficient for our salvation; we need
besides this a most exact life and conversation. Since though he has
said here, "He that believeth on the Son hath eternal life," and in the
same place something even stronger, (for he weaves his discourse not of
blessings only, but of their contraries also, speaking thus: "He that
believeth not the Son shall not see life, but the wrath of God abideth
on him";) yet not even from this do we assert that faith alone is
sufficient to salvation. And the directions for living given in many
places of the Gospels show this. Therefore he did not say, "This by
itself is eternal life," nor, "He that doth but believe on the Son hath
eternal life," but by both expressions he declared this, that the
thing(6) doth contain life, yet that if a right conversation follow
not, there will follow a heavy punishment. And he did not say,
"awaiteth him," but, "abideth on him," that is, "shall never remove
from him." For that thou mayest not think that the "shall not see
life," is a temporary death, but mayest believe that the punishment is
continual, he hath put this expression to show that it rests(7) upon
him continually. And this he has done, by these very words forcing them
on(8) to Christ. Therefore he gave not the admonition to them in
particular, but made it universal, the manner which best might bring
them over. For he did not say, "if ye believe," and, "if ye believe
not," but made his speech general, so that his words might be free from
suspicion. And this he has done yet more strongly than Christ. For
Christ saith, "He that believeth not is condemned already," but John
saith, "shall not see life, but the wrath of God abideth on him." With
good cause; for it was a different thing for a man to speak of himself
and for another to speak of him. They would have thought that Christ
spake often of these things from self-love, and that he was a boaster;
but John was clear from all suspicion. And if at a later time, Christ
also used stronger
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expressions, it was when they had begun to conceive an exalted opinion
of Him.
CHAP. IV. Ver. 1, 2, 3. "When therefore Jesus(1)
knew how the Pharisees had heard that Jesus made and baptized more
disciples than John, (though Jesus Himself baptized not but His
disciples,) He left Judaea, and departed again into Galilee."
He indeed baptized not, but they who carried the
news, desiring to excite their hearers to envy, so reported. "Wherefore
then 'departed' He?" Not from fear, but to take away(2) their malice,
and to soften their envy. He was indeed able to restrain them when they
came against Him, but this He would not do continually, that the
Dispensation of the Flesh might not be disbelieved. For had He often
been seized and escaped, this would have been suspected by many;
therefore for the most part, He rather orders matters after the manner
of a man. And as He desired it to be believed that He was God, so also
that, being God, He bore the flesh; therefore even after the
Resurrection, He said to the disciple, "Handle Me and see, for a spirit
hath not flesh and bones" (Luke xxiv. 39); therefore also He rebuked
Peter when he said, "Be it far from Thee, this shall not be unto thee."
(Matt. xvi. 22.) So much was this matter an object of care to Him.
[2.] For this is no small part of the doctrines of
the Church; it is the chief point of the salvation wrought for us;(3)
by which all has been brought to pass, and has had success, for it was
thus that the bonds of death were loosed, sin taken away, and the curse
abolished, and ten thousand Blessings introduced into our life. And
therefore He especially desired that the Dispensation should be
believed, as having been the root and fountain of innumerable goods to
us.
Yet while acting thus in regard of His Humanity,(4)
He did not allow His Divinity to be overcast. And so, after His
departure He again employed the same language as before. For He went
not away into Galilee simply,(5) but in order to effect certain
important matters, those among the Samaritans; nor did He dispense
these matters simply, but with the wisdom that belonged to(6) Him, and
so as not to leave to the Jews any pretense even of a shameless excuse
for themselves. And to this the Evangelist points when he says,
Ver. 4. "And He must needs go through Samaria."
Showing that He made this the bye-work of the
journey. Which also the Apostles did; for just as they, when persecuted
by the Jews, came to the Gentiles; so also Christ, when the Jews drove
Him out, then took the Samaritans in hand, as He did also in the case
of the Syrophenician woman. And this was done that all defense might be
cut away from the Jews, and that they might not be able to say, "He
left us, and went to the uncircumcised." And therefore the disciples
excusing themselves said, "It was necessary that the Word of God should
first have been spoken unto you; but seeing ye judge yourselves
unworthy of everlasting life, lo, we turn to the Gentiles." (Acts xiii.
46.) And He saith again Himself, "I am not come(7) but unto the lost
sheep of the house of Israel" (Matt. xv. 24); and again, "It is not
meet to take the children's bread, and to give s it to dogs." But when
they drove Him away, they opened a door to the Gentiles. Yet not so did
He come to the Gentiles expressly, but in passing.(9) In passing then,
Ver. 5, 6. "He cometh to a city of Samaria, which is
called Sychar, near to the parcel of ground that Jacob gave to his son
Joseph. Now Jacob's well was there."
Why is the Evangelist exact about the place? It is,
that when thou hearest the woman say, "Jacob our father gave us this
well," thou mayest not think it strange. For this was the place where
Levi and Simeon, being angry because of Dinah, wrought that creel
slaughter. And it may be worth while to relate from what sources the
Samaritans were made up; since all this country is called Samaria.
Whence then did they receive their name? The mountain was called
"Somor" from its owner (1 Kings xvi. 24): as also Esaias saith, "and
the head of Ephraim is Somoron" (Isa. vii. 9, LXX.), but the
inhabitants were termed not "Samaritans" but "Israelites." But as time
went on, they offended God, and in the reign of Pekah, Tiglath-Pileser
came up, and took many cities, and set upon Elah, and having slain him,
gave the kingdom to Hoshea.(10) (2 Kings xv. 29.) Against him
Shalmaneser came and took other cities, and made them subject and
tributary. (2 Kings xvii. 3.) At first he yielded, but afterwards he
revolted from the Assyrian rule, and betook himself to the alliance of
the Ethiopians.(11) The Assyrian learnt this, and having made war upon
them and destroyed their cities, he no longer allowed the nation to
remain there, because he had such suspicions that they would revolt. (2
Kings xvii. 4.) But he carried them to Babylon and to the Medes, and
having brought thence nations from divers places, planted them
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in Samaria, that his dominion for the future might be sure, his own
people occupying the place. After this, God, desiring to show that He
had not given up the Jews through weakness, but because of the sins of
those who were given up, sent lions against the foreigners,(1) who
ravaged all their nation. These things were reported to the king, and
he sent a priest to deliver to them the laws of God. Still not even so
did they desist wholly from their impiety, but only by halves. But as
time went on, they in turn abandoned(2) their idols, and worshiped God.
And when things were in this state, the Jews having returned, ever
after entertained a jealous feeling towards them as strangers and
enemies, and called them from the name of the mountain, "Samaritans."
From this cause also there was no little rivalry between them. The
Samaritans did not use all the Scriptures, but received the writings of
Moses only, and made but little account of those of the Prophets. Yet
they were eager to thrust themselves into the noble Jewish stock, and
prided themselves upon Abraham, and called (3) him their forefather, as
being of Chaldaea; and Jacob also they called their father, as being
his descendant. But the Jews abominated them as well as all (other
nations). Wherefore they reproached Christ with this, saying, "Thou art
a Samaritan, and hast a devil." (c. viii. 48.) And for this reason in
the parable of the man that went down from Jerusalem to Jericho, Christ
makes the man who showed pity upon him to have been "a Samaritan" (Luke
x. 33), one who by them was deemed mean, contemptible, and abominable.
And in the case of the ten lepers, He calls one a "stranger" on this
account, (for "he was a Samaritan,") and He gave His charge to the
disciples in these words, "Go not into the way of the Gentiles, and
into any city of the Samaritans enter ye not." (Matt. x. 5.)
[3.] Nor was it merely to describe the place that
the Evangelist has reminded us of Jacob, but to show that the rejection
of the Jews had happened long ago. For during the time of their
forefathers these Jews possessed the land, and not the Samaritans; and
the very possessions which not being theirs, their forefathers had
gotten, they being theirs, had lost by their sloth and transgressions.
So little(4) is the advantage of excellent ancestors, if their
descendants be not like them. Moreover, the foreigners when they had
only made trial of the lions, straightway returned to the right
worship(5) of the Jews, while they, after enduring such inflictions,
were not even so brought to a sound mind.
To this place Christ now came, ever rejecting a
sedentary and soft(6) life, and exhibiting(7) one laborious and active.
He useth no beast to carry Him, but walketh so much on a stretch, as
even to be wearied with His journeying. And this He ever teacheth, that
a man should work for himself, go without superfluities, and not have
many wants. Nay, so desirous is He that we should be alienated from
superfluities, that He abridgeth many even of necessary things.
Wherefore He said, "Foxes have holes, and birds of the air have nests,
but the Son of Man hath not where to lay His head." (Matt. viii. 20.)
Therefore He spent most of His time in the mountains, and in the
deserts, not by day only, but also by night. And this David declared
when he said, "He shall drink of the brook in the way" (Ps. cx. 7): by
this showing His frugal(8) way of life. This too the Evangelist shows
in this place.
Ver. 6, 7, 8. "Jesus therefore, being wearied with
His journey, sat thus by the well; and it was about the sixth hour.
There cometh a woman of Samaria to draw water. Jesus saith unto her,
Give Me to drink. For His disciples were gone away into the city to buy
meat."
Hence we learn His activity in journeying, His
carelessness about food, and how He treated it as a matter of minor
importance.(9) And so the disciples were taught to use the like
disposition themselves; for they took with them no provisions for the
road. And this another Evangelist declares, saying, that when He spake
to them concerning" the leaven of the Pharisees" (Matt. xvi. 6), they
thought that it was because they carried no bread; and when he
introduces them plucking the ears of corn, and eating (Matt. xii. 1),
and when he saith that Jesus came to the fig-tree by reason of hunger
(Matt. xxi. 18), it is for nothing else but only to instruct us by all
these to despise the belly, and not to deem that its service is
anxiously to be attended to. Observe them, for instance, in this place
neither bringing anything with them, nor because they brought not
anything, caring for this at the very beginning and early part of the
day, but buying food at the time when all other people were taking
their meal.(10) Not like us, who the instant we rise from our beds
attend to this before anything else, calling cooks and butlers, and
giving our directions with all earnestness, applying ourselves
afterwards to other matters, preferring temporal things to spiritual,
valuing those things as necessary which we ought to have deemed of less
importance? Therefore all things are in confusion. We ought, on the
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contrary, making much account of all spiritual things, after having
accomplished these, then to apply ourselves to the others.
And in this place it is not His laboriousness alone
that is shown, but also His freedom from pride; not merely by His being
tired, nor by His sitting by the way-side, but by His having been left
alone, and His disciples having been separated(1) from Him. And yet it
was in His power, if He had willed it, either not to have sent them all
away, or when they departed to have had other ministers. But He would
not; for so He accustomed His disciples to tread all pride beneath
their feet.
"And what marvel," saith one, "if they were moderate
in their wishes, since they were fishermen and tentmakers?" Yes!
Fishermen and tentmakers they were; but they had in a moment(2) mounted
even to the height of heaven, and had become more honorable than all
earthly kings, being deemed worthy to become the companions of the Lord
of the world, and to follow Him whom all beheld with awe. And ye know
this too, that those men especially who are of humble origin, whenever
they gain distinction, are the more easily lifted up to folly, because
they are quite ignorant how to bear their sudden(3) honor. Restraining
them therefore in their present humblemindedness, He taught them always
to be moderate,(4) and never to require any to wait upon them.
"He therefore," saith the Evangelist, "being wearied
with His journey, sat(5) thus at the well."(6)
Seest thou that His sitting was because of
weariness? because of the heat? because of his waiting for His
disciples? He knew, indeed, what should take place among the
Samaritans, but it was not for this that He came principally; yet,
though He came not for this, it behooved not to reject the woman who
came to Him, when she manifested such a desire to learn. The Jews, when
He was even coming to them, drove Him away; they of the Gentiles, when
He was proceeding in another direction, drew Him to them. They envied,
these believed on Him. They were angry with, these revered and
worshiped Him. What then? Was He to overlook the salvation of so many,
to send away such noble zeal? This would have been unworthy of His
lovingkindness. Therefore He ordered all the matter in hand with the
Wisdom which became Him. He sat resting His body and cooling It by the
fountain; for it was the very middle of the day, as the Evangelist has
declared, when he says,
"It was about the sixth hour."
He sat "thus." What meaneth "thus"? Not upon a
throne, not upon a cushion, but simply, and as He was,(7) upon the
ground.
Ver. 7. "There cometh a woman of Samaria to draw
water."
[4.] Observe how he declareth that the woman came
forth for another purpose, in every way silencing the shameless
gainsaying of the Jews, that none might say that He acted in opposition
to His own command, bidding (His disciples) not to enter into any city
of the Samaritans, yet conversing with Samaritans. (Matt. x. 5.) And
therefore the Evangelist has put,
Ver. 8. "For His disciples were gone away into the
city to buy meat."(8)
Bringing in many reasons for His conversation with
her. What doth the woman? When she heard, "Give Me to drink,"(9) she
very wisely makes the speech of Christ an occasion for a question, and
saith,
Ver. 9. "How is it that thou, being a Jew, askest
drink of me, which am a Samaritan? For the Jews have no dealings with
the Samaritans."
And whence did she suppose Him to be a Jew? From His
dress, perhaps, and from His dialect. Observe, I pray you, how
considerate the woman was. If there was need of caution, Jesus needed
it, not she. For she doth not say, "The Samaritans have no dealings
with the Jews," but, "The Jews do not admit the Samaritans." Yet still,
although free herself from blame,(10) when she supposed that another
was falling into it she would not even so hold her peace, but
corrected, as she thought, what was done unlawfully. Perhaps some one
may ask how it was that Jesus asked drink of her, when the law(11) did
not permit it. If it be answered that it was because He knew beforehand
that she would not give it, then for this very reason He ought not to
have asked. What then can we say? That the rejecting such observances
as these was now a matter of indifference to Him; for He who induced
others to do them away, would much more Himself pass them by. "Not that
which goeth in," saith He, "defileth a man, but that which goeth out."
(Matt. xv. 11.) And this conversation with the woman would be no slight
charge against the Jews. For often did He draw them to Himself, both by
words and deeds, but they would not attend; while observe how she is
detained by a simple request.(12) For He did not as yet enter on the
prosecution of this business,(13) nor the way,(14) yet if any came to
Him He did not prevent them. And to the disciples also He said thus,
"Into
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any city of the Samaritans enter ye not." He did not say, "And when
they come to you, reject them"; that would have been very unworthy of
His lovingkindness. And therefore He answered the woman, and said,
Ver. 10. "If thou knewest the gift of God and who it
is that saith to thee, Give Me to drink, thou wouldest have asked of
Him, and He would have given thee living water."
First, He showeth that she is worthy to hear and not
to be overlooked, and then He revealeth Himself. For she, as soon as
she had learnt who He was, would straightway hearken and attend to Him;
which none can say of the Jews, for they, when they had learned, asked
nothing of Him, nor did they desire to be informed on any profitable
matter, but insulted and drove Him away. But when the woman had heard
these words, observe how gently she answers:
Ver. 11. "Sir, thou hast nothing to draw with, and
the well is deep; from whence then hast thou that living water?"
Already He hath raised her from her low opinion of
Him, and from deeming that He is a common man. For not without a reason
doth she here call Him, "Lord";(1) but assigning to Him high honor.
That she spake these words to honor Him, is plain from what is said
afterwards, since she did not laugh nor mock, but doubted for a while.
And wonder not if she did not at once perceive all, for neither did
Nicodemus. What saith he? "How can these things be?" and again, "How
can a man be born when he is old?" and again, "Can he enter the second
time into his mother's womb, and be born?" But this woman more
reverently: "Sir, thou hast nothing to draw with, and the well is deep;
from whence then hast thou that living water?" Christ said one thing,
and she imagined another, hearing nothing beyond the words, and as yet
unable to form any lofty thought. Yet, had she spoken hastily, she
might have said, "If thou hadst had that living water, thou wouldest
not have asked of me, but wouldest rather have provided for thyself.
Thou art but a boaster." But she said nothing like this; she answers
with much gentleness, both at first and afterwards. For at first she
saith, "How is it that thou, being a Jew, askest drink of me?" she
saith not, as though speaking to an alien and an enemy, "Far be it from
me to give to thee, who art a foe and a stranger to our nation." And
afterwards again, when she heard Him utter great words, a thing at
which enemies are most annoyed, she did not mock nor deride(2); but
what saith she?
Ver. 12. "Art thou greater than our father Jacob,
which gave us the well, and drank thereof himself, and his children,
and his cattle?"
Observe how she thrusts herself into the noble stock
of the Jews. For what she saith is somewhat of this kind: "Jacob used
this water, and had nothing better to give us." And this she said
showing that from the first answer (of Christ) she had conceived a
great and sublime thought; for by the words, "he drank thereof himself,
and his children, and his cattle," she implies nothing else, than that
she had a notion of a better Water, but that she(3) never found it, nor
clearly knew it. More clearly to explain what she means to say, the
sense of her words is this: "Thou canst not assert that Jacob gave us
this well, and used another himself; for he and his children drank of
this one, which they would not have done if they had had another and a
better. Now of the water of this well it is not in thy power to give
me, and thou canst not have another and a better, unless thou dost
confess that thou art greater than Jacob. Whence then hast thou that
water which thou promisest that thou wilt give us?" The Jews did not
converse with Him thus mildly, and yet He spake to them on the same
subject, making mention of the like water, but they profited nothing;
and when He made mention of Abraham, they even attempted to stone Him.
Not so does this woman approach Him; but with much gentleness, in the
midst of the heat, at noon, she with much patience saith and hears all,
and does not so much as think of what the Jews most probably would have
asserted, that "This fellow is mad, and beside himself: he hath tied me
to this fount and well, giving me nothing, but using big words"; no,
she endures and perseveres until she has found what she seeks.
[5.] If now a woman of Samaria is so earnest to
learn something profitable, if she abides by Christ though not as yet
knowing Him, what pardon shall we obtain, who both knowing(4) Him, and
being not by a well, nor in a desert place, nor at noon-day, nor
beneath the scorching sunbeams, but at morning-tide, and beneath a roof
like this, enjoying shade and comfort,(5) yet cannot endure to hear
anything that is said, but are wearied(6) by it. Not such was that
woman; so occupied was she by Jesus' words, that she even called others
to hear them. The Jews, on the contrary, not only did not call, but
even hindered and impeded those who desired to come to Him,(7) saying,
"See, have any of the rulers believed on him? but this people, which
knoweth not the Law, are cursed."(8) Let us then imitate this woman of
Samaria; let us commune with Christ. For even now He standeth in the
midst of us, speaking to us by the Prophets and Disciples; let us hear
and obey. How long
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shall we live uselessly and in vain? Because, not to do what is
well-pleasing to God is to live uselessly, or rather not merely
uselessly, but to our own hurt; for when we have spent the time which
has been given us on no good purpose, we shall depart this life to
suffer severest punishment for our unseasonable extravagance. For it
can never be that a man who has received money to trade with, and then
has eaten it up, shall have it(1) required at his hands by the man who
intrusted it to him; and that one who has spent such a life as ours to
no purpose shall escape punishment. It was not for this that God
brought us into this present life, and breathed into us a soul, that we
should make use of the present time only,(2) but that we should do all
our business with a regard to the life which is to come. Things
irrational only are useful for the present life; but we have an
immortal soul, that we may use every means to prepare ourselves for
that other life. For if one enquire the use of horses and asses and
oxen, and other such-like animals, we shall tell him that it is nothing
else but only to minister to the present life; but this cannot be said
of us; our best condition is that which follows on our departure hence;
and we must do all that we may shine there, that we may join the choir
of Angels, and stand before the King continually, through endless(4)
ages. And therefore the soul is immortal, and the body shall be
immortal too, that we may enjoy the never-ending blessings. But if,
when heavenly things are proffered thee, thou remainest nailed to
earth, consider what an insult is offered to thy Benefactor, when He
holdeth forth to thee things above, and thou, making no great account
of them choosest earth instead. And therefore, as despised by thee, He
hath threatened thee with hell; that thou mayest learn hence of what
great blessings thou deprivest thyself. God grant that none make trial
of that punishment, but that having been well-pleasing to Christ, we
may obtain everlasting blessings, through the grace and lovingkindness
of our Lord Jesus Christ; to whom with the Father and the Holy Ghost be
glory, now and ever, and world without end. Amen.
HOMILY XXXII.
JOHN iv. 13, 14.
"Jesus answered and said unto her, Whosoever
drinketh of this water shall thirst again: but whosoever drinketh of
the water that I shall give him, shall never thirst; but the water that
I shall give him, shall be in him a well of water springing up into
everlasting Life."
[1] SCRIPTURE calls the grace of the Spirit
sometimes "Fire," sometimes "Water," showing that these names are not
descriptive of its essence, but of its operation; for the Spirit, being
Invisible and Simple, cannot be made up of different substances. Now
the one John declares, speaking thus, "He shall baptize you with the
Holy Ghost, and with Fire" (Matt. iii. 11): the other, Christ, "Out of
his belly shall flow rivers of living water." (John vii. 38.) "But
this," saith John, "spake He of the Spirit, which they should receive."
So also conversing with the woman, He calleth the Spirit water;(3) for,
"Whosoever shall drink of the water which I shall give him, shall never
thirst." So also He calleth the Spirit by the name of "fire," alluding
to the rousing and warming property of grace, and its power of
destroying transgressions; but by that of "water," to declare the
cleansing wrought by it, and the great refreshment which it affordeth
to those minds which receive it. And with good reason; for it makes the
willing soul like some(5) garden thick with all manner of trees
fruitful and ever-flourishing, allowing it neither to feel despondency
nor the plots of Satan, and quenches(6) all the fiery darts of the
wicked one.
And observe, I pray you, the wisdom of Christ,(7)
how gently He leads on s the woman; for He did not say at first, "If
thou knewest who it is that saith to thee, Give Me to drink," but when
He had given her an occasion of calling Him "a Jew," and brought her
beneath the charge of having done so, repelling the accusation He
saith, "If thou knewest who it is that saith to thee, Give Me to drink,
thou wouldest have asked of Him"; and having compelled her by His great
promises to make mention(9) of the Patriarch, He thus alloweth the
woman to look through,(10) and then when she objects, "Art thou greater
than our father Jacob?" He saith not,
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"Yea, I am greater," (for He would have seemed but to boast, since the
proof did not as yet appear,) but by what He saith He effecteth this.
For He said not simply, "I will give thee water," but having first set
that given by Jacob aside, He exalteth that given by Himself, desiring
to show from the nature of the things given, how great is the interval
and difference between the persons of the givers,(1) and His own
superiority to the Patriarch. "If," saith He, "thou admirest Jacob
because he gave thee this water, what wilt thou say if I give thee
Water far better than this? Thou hast thyself been first to confess
that I am greater than Jacob, by arguing against Me, and asking, 'Art
thou greater than Jacob, that thou promisest to give me better water?'
If thou receivest that Water, certainly thou wilt confess that I am
greater." Seest thou the upright judgment of the woman, giving her
decision from facts, both as to the Patriarch, and as to Christ? The
Jews acted not thus; when they even saw Him casting out devils, they
not only did not call Him greater than the Patriarch but even said that
He had a devil. Not so the woman, she draws her opinion whence Christ
would have her, from the demonstration afforded by His works. For by
these He justifieth Himself, saying, "If I do not the works of My
Father, believe Me not; but if I do, if ye believe not Me, believe the
works." (c. x. 37, 38.) And thus the woman is brought over to the faith.
Wherefore also He, having heard, "Art thou greater
than our father Jacob," leaveth Jacob, and speaketh concerning the
water, saying, "Whosoever shall drink of this water, shall thirst
again"; and He maketh His comparison, not by depreciating one, but by
showing the excellence of the other; for He saith not, that "this water
is naught," nor "that it is inferior and contemptible," but what even
nature testifies that He saith: "Whosoever shall drink of this water
shall thirst again; but whosoever shall drink of the Water which I
shall give him, shall never thirst." The woman before this had heard of
"living Water" (v. 10), but had not known its meaning. Since because
that water is called "living" which is perennial and bubbles up
unceasingly from uninterrupted springs, she thought that this was the
water meant. Wherefore He points out this more clearly by speaking
thus, and establishing by a comparison the superiority (of the water
which He would give). What then saith He? "Whosoever shall drink of the
Water that I shall give him, shall never thirst." This and what was
said next especially showed the superiority, for material water
possesses none of these qualities. And what is it that follows? "It
shall be in him a well of water springing up into everlasting life."
For as one that hath a well within him could never be seized by thirst,
so neither can he that hath this Water.
The woman straightway believed, showing herself much
wiser than Nicodemus, and not only wiser, but more manly. For he when
he heard ten thousand such things neither invited any others to this
hearing, nor himself spake forth openly; but she exhibited the actions
of an Apostle, preaching the Gospel to all, and calling them to Jesus,
and drawing a whole city forth to Him. Nicodemus when he had heard
said, "How can these things be?" And when Christ set before him a clear
illustration, that of "the wind," he did not even so receive the Word.
But the woman not so; at first she doubted, but afterwards receiving
the Word not by any regular demonstration, but in the form of an
assertion, she straightway hastened to embrace it. For when Christ
said, "It shall be in him a well of water springing up into everlasting
Life," immediately the woman saith,
Ver. 15. "Give me this water, that I thirst not,
neither come hither to draw."
Seest thou how little by little she is led up to the
highest doctrines? First she thought Him some Jew who was transgressing
the Law; then when He had repelled that accusation, (for it was
necessary that the person who was to teach(2) her such things should
not be suspected,) having heard of "living water," she supposed that
this was spoken of material water; afterwards, having learnt that the
words were spiritual, she believed that the water could remove the
necessity caused by thirst, but knew not yet what this could be; she
still doubted, deeming it indeed to be above material things, but not
being exactly informed. But here having gained a clearer insight, but
not yet fully perceiving the whole, (for she saith, "Give me this
water, that I thirst not, neither come hither to draw,") she for the
time preferreth Him to Jacob. "For" (saith she) "I need not this well
if I receive from thee that water." Seest thou how she setteth Him
before the Patriarch? This is the act of a fairly-judging(3) soul. She
had shown how great an opinion she had of Jacob, she saw One better
than he, and was not held back by her prepossession. Thus this woman
was neither of an easy temper, (she did not carelessly receive what was
said, how can she have done so when she enquired with so great
exactness?(4)) nor yet disobedient, nor disputatious, and this she
showed by her petition. Yet to the Jews once He said, "Whosoever shall
eat of My flesh(5) shall never hunger, and he that believeth on Me
shall never thirst" (c. vi. 35); but they not only did not believe, but
were offended at
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Him. The woman had no such feeling, she remains and petitions. To the
Jews He said, "He that believeth on Me shall never thirst"; not so to
the woman, but more grossly, He that drinketh of this Water shall never
thirst." For the promise referred to spiritual and unseen(1) things.
Wherefore having raised her mind by His promises, He still lingers
among expressions relating to sense, because she could not as yet
comprehend the exact expression of spiritual things. Since had He said,
"If thou believest in Me thou shalt not thirst," she would not have
understood His saying, not knowing who it could be that spake to her,
nor concerning what kind of thirst He spake. Wherefore then did He not
this in the case of the Jews? Because they had seen many signs, while
she had seen no sign, but heard these words first. For which reason He
afterwards reveals His power by prophecy, and does not directly
introduce His reproof,(2) but what saith He?
Ver. 16-19. "Go, call thy husband, and come thither.
The woman answered and said I have no husband. Jesus saith unto her,
Thou hast well said, I have no husband: for thou hast had five
husbands, and he whom thou now hast is not thy husband: in that saidst
thou truly. The woman saith unto Him, Sir, I perceive that Thou art a
Prophet."
[2.] O how great the wisdom of the woman how meekly
doth she receive the reproof! "How should she not," saith some one?
Tell me, why should she? Did He not often reprove the Jews also, and
with greater reproofs than these? (for it is not the same to bring
forward the hidden thoughts of the heart, as to make manifest a thing
that was done in secret; the first are known to(3) God alone, and none
other knoweth them but he who hath them in his heart; the second, all
who were sharers in it know;) but still when reproved did not bear it
patiently. When He said, "Why seek ye to kill me?" (c. vii. 19), they
not only did not admire as the woman did but even mocked at and
insulted Him; yet they had a demonstration from other miracles, she had
only heard this speech. Still they not only did not admire, but even
insulted Him, saying, "Thou hast a demon, who seeketh to kill thee?"
While she not only doth not insult but admires, and is astonished at
Him, and supposes Him to be a Prophet. Yet truly this rebuke touched
the woman more than the other touched them; for her fault was hers
alone, theirs was a general one; and we are not so much stung by what
is general as by what is particular. Besides they thought they should
be gaining a great object if they could slay Christ, but that which the
woman had done was allowed by all to be wicked; yet was she not
indignant, but was astonished and wondered. And Christ did this very
same thing in the case of Nathanael. He did not at first introduce the
prophecy, nor say, "I saw thee under the fig-tree," but when Nathanael
said, "Whence knowest thou me?" then He introduced this. For He desired
to take the beginnings of His signs and prophecies from the very
persons who came near to Him, so that they might be more attached(4) by
what was done, and He might escape the suspicion of vainglory. Now this
He doth here also; for to have charged her first of all that, "Thou
hast no husband," would have seemed burdensome and superfluous, but to
take the reason (for speaking) from herself, and then to set right all
these points, was very consistent, and softened the disposition of the
hearer.
"And what kind of connection," saith some one, "is
there in the saying, 'Go, call thy husband'?" The discourse was
concerning a gift and grace surpassing mortal nature: the woman was
urgent in seeking to receive it. Christ saith, "Call thy husband,"
showing that he also must share in these things; but she, eager to
receive(5) (the gift), and concealing the shamefulness of the
circumstances, and supposing that she was conversing with a man, said,
"I have no husband." Christ having heard this, now seasonably
introduces His reproof, mentioning accurately both points; for He
enumerated all her former husbands, and reproved her for him whom(6)
she now would hide. What then did the woman? she was not annoyed, nor
did she leave Him and fly, nor deem the thing an insult, but rather
admired Him, and persevered the more. "I perceive," saith she, "that
Thou art a Prophet." Observe her prudence; she did not straightway run
to Him, but still considers Him, and marvels at Him. For, "I perceive,"
means, "Thou appearest to me to be a Prophet." Then when she suspected
this, she asks Him nothing concerning this life, not concerning bodily
health, or possessions, or wealth, but at once concerning doctrines.
For what saith she?
Ver. 20. "Our fathers worshiped in this mountain,"
(meaning Abraham and his family, for thither they say that he led up
his son,) "and how say ye(7) that in Jerusalem is the place where men
ought to worship?"
[3.] Seest thou how much more elevated in mind she
has become? She who was anxious that she might not be troubled for
thirst, now questions concerning doctrines. What then doth Christ? He
doth not resolve the question, (for to answer simply to men's words was
not His care, for it was needless,(8)) but leads the woman on to the
greater height, and doth not
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converse with her on these matters, until she has confessed that He was
a Prophet, so that afterwards she might hear His Word with abundant
belief; for having been persuaded of this, she could no longer doubt
concerning what should be said to her.
Let us now after this be ashamed, and blush. A woman
who had had five husbands, and who was of Samaria, was so eager
concerning doctrines, that neither the time of day, nor her having come
for another purpose, nor anything else, led her away from enquiring on
such matters but we not only do not enquire concerning doctrines, but
towards them all our dispositions are careless and indifferent.
Therefore everything is neglected. For which of you when in his house
takes some Christian book(1) in hand and goes over its contents, and
searches the Scriptures? None can say that he does so, but with most we
shall find draughts and dice, but books nowhere, except among a few.
And even these few have the same dispositions as the many; for they tie
up their books, and keep them always put away in cases, and all their
care is for the fineness of the parchments, and the beauty of the
letters, not for reading them. For they have not bought them to obtain
advantage and benefit from them, but take pains about such matters to
show their wealth and pride. Such is the excess of vainglory. I do not
hear any one glory that he knows the contents, but that he hath a book
written in letters of gold. And what gain, tell me, is this? The
Scriptures were not given us for this only, that we might have them in
books, but that we might engrave them on our hearts. For this kind of
possession, the keeping the commandments merely in letter, belongs to
Jewish ambition; but to us the Law was not so given(2) at all, but in
the fleshy tables of our hearts.(3) And this I say, not to prevent you
from procuring Bibles, on the contrary, I exhort and earnestly pray
that you do this, but I desire that from those books you convey the
letters and sense into your understanding, that so it may be purified
when it receiveth the meaning of the writing.(4) For if the devil will
not dare to approach a house where a Gospel is lying, much less will
any evil spirit, or any sinful nature,(5) ever touch or enter a soul
which bears about with it such sentiments as it contains. Sanctify then
thy soul, sanctify thy body, by having these ever in thy heart, and on
thy tongue. For if foul speech defiles and invites devils, it is clear
that spiritual reading sanctifies and draws down the grace of the
Spirit. The Scriptures(6) are divine charms, let us then apply to
ourselves and(7) to the passions of our souls the remedies to be
derived from them. For if we understand what it is that is read, we
shall hear it with much readiness. I am always saying this, and will
not cease to say it. Is it not strange that those who sit by the market
can tell the names, and families, and cities of charioteers, and
dancers, and the kinds of power possessed by each, and can give exact
account of the good or bad qualities of the very horses, but that those
who come hither should know nothing of what is done here, but should be
ignorant of the number even of the sacred Books? If thou pursuest those
worldly things for pleasure, I will show thee that here is greater
pleasure. Which is sweeter, tell me, which more marvelous, to see a man
wrestling with a man, or a man buffering with a devil, a body closing
with an incorporeal power, and him who is of thy race victorious? These
wrestlings let us look on, these, which also it is seemly and
profitable to imitate, and which imitating, we may be(8) crowned; but
not those in which emulation brings shame to him who imitates them. If
thou beholdest the one kind of contest, thou beholdest it with devils;
the other, with Angels and Archangels, and the Lord of Archangels. Say
now, if thou wert allowed to sit with governors and kings, and to see
and enjoy the spectacle, wouldest thou not deem it to be a very great
honor? And here when thou art a spectator in company with the King of
Angels, when thou seest the devil grasped by the middle of the back,(9)
striving much to have the better, but powerless, dost thou not run and
pursue after such a sight as this? "And how can this be?" saith some
one. If thou keep the Bible in thy hands; for in it thou shalt see the
lists, and the long races, and his grasps,(10) and the skill of the
righteous one. For by beholding these things thou shalt learn also how
to wrestle so thyself, and shalt escape clear of devils; the
performances of the heathen are assemblies of devils, not theaters of
men. Wherefore I exhort you to abstain from these Satanic
assemblies;(11) for if it is not lawful to enter into an idol's house,
much less to Satan's festival. I shall not cease to say these things
and weary you, until I see some change; for to say these things, as
saith Paul, "to me indeed is not grievous, but for you it is safe."
(Phil. iii. 1.) Be not then offended at my exhortation. If any one
ought to be offended, it is I who often speak and am not heard, not you
who are always
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hearing and always disobeying. God grant that you be not always liable
to this charge, but that freed from this shame you be deemed worthy to
enjoy the spiritual spectacle,(1) and the glory which is to come,
through the grace and lovingkindness of our Lord Jesus Christ, with
whom to the Father and the Holy Ghost be glory for ever and ever. Amen.
HOMILY XXXIII.
JOHN iv. 21, 22.
"Jesus saith unto her, Woman, believe Me, the hour
cometh, when ye shall neither in this mountain, nor yet at Jerusalem,
worship the Father. Ye worship ye know not what; we know what we
worship, for salvation is of the Jews."
[1.] EVERYWHERE, beloved, we have need of faith,
faith the mother of blessings, the medicine of salvation; and without
this it is impossible to possess any one of the great doctrines.
Without this, men are like to those who attempt to cross(2) the open
sea without a ship, who for a little way hold out by swimming, using
both hands and feet, but when they have advanced farther, are quickly
swamped by the waves: in like manner they who use their own reasonings,
before they have learnt anything, suffer shipwreck; as also Paul saith,
"Who concerning faith have made shipwreck." (1 Tim. i. 19.) That this
be not our case, let us hold fast the sacred anchor by which Christ
bringeth over the Samaritan woman now. For when she had said, "How say
yea that Jerusalem is the place in which men ought to worship?" Christ
replied, "Believe Me, woman, that the hour cometh, when ye shall
neither in Jerusalem, nor yet in this mountain, worship the Father." An
exceedingly great(4) doctrine He revealed to her, and one which He did
not mention either to Nicodemus or Nathanael. She was eager to prove
her own privileges more honorable than those of the Jews; and this she
subtly argued from the Fathers, but Christ met not this question. For
it was for the time distracting(5) to speak on the matter, and to show
why the Fathers worshiped in the mountain, and why the Jews at
Jerusalem. Wherefore on this point He was silent, and having taken away
from both places priority in dignity, rouses her soul by showing that
neither Jews nor Samaritans possessed anything great in comparison with
that which was to be given; and then He introduceth the difference. Yet
even thus He declared that the Jews were more honorable, not preferring
place to place, but giving them the precedence because of their
intention. As though He had said, "About the 'place' of worship ye have
no need henceforth to dispute, but in the 'manner' the Jews have an
advantage over you Samaritans, for 'ye,' He saith, 'worship ye know not
what; we know what we worship.'"
How then did the Samaritans "know not" what they
worshiped? Because they thought that God was local and partial; so at
least they served Him, and so they sent to the Persians, and reported
that "the God of this place is wroth with us" (2 Kings xxvi.), in this
respect forming no higher opinion of Him than of their idols. Wherefore
they continued to serve both Him and devils, joining things which ought
not to be joined. The Jews, on the contrary, were free from this
supposition, at least the greater part of them, and knew that He was
God of the world. Therefore He saith, "Ye worship ye know not what; we
know what we worship." Do not wonder that He numbereth Himself among
Jews, for He speaketh to the woman's opinion of Him as though He were a
Jewish Prophet, and therefore He putteth, "we worship." For that He is
of the objects of worship is clear to every one, because to worship
belongs to the creature, but to be worshiped to the Lord of the
creature. But for a time He speaketh as a Jew; and the expression "we"
in this place meaneth "we Jews." Having then exalted what was Jewish,
He next maketh Himself credible, and persuadeth the woman to give the
greater heed to His words, by rendering His discourse above suspicion,
and showing that He doth not exalt what belongs to them by reason of
relationship(6) to those of His own tribe. For it is clear, that one
who had made these declarations concerning the place on which the Jews
most prided themselves, and thought that they were superior to all, and
who had taken away their high claims, would not after this(7) speak to
get favor of any, but with truth and prophetic power. When therefore He
had for a while removed her from such reasonings,(8) say-
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ing, "Woman, believe Me," and what follows, then He addeth, "for
salvation is of the Jews." What He saith is of this kind: neither, that
blessings to the world came from them, (for to know God and condemn
idols had its beginning, from them, and with you the very act of
worship, although ye do it not rightly, yet received its origin from
them,) or else, He speaketh of His own Coming. Or rather, one would not
be wrong in calling both these things "salvation" which He said was "of
the Jews"; which Paul implied when he said, "Of whom is Christ
according to the flesh, who is God over all." (Rom. ix. 5.) Seest thou
how He commendeth(1) the old Covenant, and showeth that it is the root
of blessings, and that He is throughout not opposed to the Law, since
He maketh the groundwork(2) of all good things to come from the Jews?
Ver. 23. "But the hour cometh, and now is, when the
true worshipers shall worship the Father."
"We, O woman," He saith, "excel you in the manner of
our worship, but even this shall henceforth have an end. Not the places
only, but even the manner of serving God shall be changed. And this
change is at your very doors. 'For the hour cometh, and now is.'"
[2.] For since what the Prophets said they said long
before the event, to show that here it is not so,(3) He saith, "And now
is." Think not, He saith, that this is a prophecy of such a kind as
shall be accomplished after a long time, the fulfillment is already at
hand and at your very doors, "when the true worshipers shall worship
the Father in spirit and in truth." In saying "true,"(4) He excludeth
Jews as well as Samaritans; for although the Jews be better than the
Samaritans, yet are they far inferior to those that shall come, as
inferior as is the type to the reality. But He speaketh of the Church,
that she(5) is the "true" worship, and such as is meet for God.
"For the Father seeketh such to worship Him."
If then He in times past sought such as these, He
allowed to those others their way of worship, not willingly,(6) but
from condescension, and for this reason,(7) that He might bring them in
also. Who then are "the true worshipers"? Those who confine not their
service by place, and who serve God in spirit; as Paul saith, "Whom I
serve in my spirits in the Gospel of His Son": and again, "I beseech
you that ye present your bodies a living sacrifice, acceptable unto
God, your reasonable service." (Rom. i. 9 and xii. 1.) But when he
saith,
Ver. 24. "God is a Spirit" [God is spirit]. He
declareth nothing else than His incorporeal Nature. Now the service of
that which is incorporeal must needs be of the same character, and must
be offered by that in us which is incorporeal, to wit, the soul, and
purity of mind. Wherefore He saith, "they that worship Him, must
worship Him in spirit and in truth." For because both Samaritans and
Jews were careless about the soul, but took great pains about the body,
cleansing it in divers ways, it is not, He saith, by purity of body,
but by that which is incorporeal in us, namely the mind, that the
incorporeal One is served. Sacrifice then not sheep and calves, but
dedicate thyself to the Lord; make thyself a holocaust, this is to
offer a living sacrifice. Ye must worship "in truth "(9); as former
things were types, such as circumcision, and whole burnt offerings, and
victims, and incense, they now no longer exist, but all is "truth." For
a man must now circumcise not his flesh, but his evil thoughts, and
crucify himself, and remove and slay his unreasonable desires." The
woman was made dizzy by His discourse, and fainted in at the sublimity
of what He said, and, in her trouble, hear what she saith:
Ver. 25, 26. "I know that Messias cometh, which is
called Christ: when He is come, He will tell us all things. Jesus saith
unto her, I am that speak unto thee."
And whence came the Samaritans to expect the coming
of Christ, seeing that they received Moses only?(11) From the writings
of Moses themselves. For even in the beginning He revealed the Son.
"Let Us make man in Our Image, after Our Likeness" (Gen. i. 26), was
said to the Son. It was He who talked with Abraham in the tent. (Gen.
xviii.) And Jacob prophesying concerning Him said, "A ruler shall not
fail from Judah, nor a leader from his thighs, until He come for whom
it is reserved,(12) and He is the expectation of nations." (Gen.
xviii.) And Moses himself saith, "The Lord thy God will raise up unto
you a Prophet of your brethren like unto me, unto Him shall ye
hearken." (Deut. xviii. 15.) And the circumstances attending the
serpent, and the rod of Moses, and Isaac, and the sheep, and many other
things they who chose might select as proclaiming His coming.
"And why, pray," saith one, "did not Christ lead on
the woman by these means? why did He instance the serpent to Nicodemus,
and
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mention prophecy to Nathanael, but to her say nothing of the kind? For
what reason, and why?" Because they were men, and were versed in these
things, she a poor ignorant woman unpracticed in the Scriptures.
Wherefore He doth not speak to her from them, but draweth her on by the
"water" and by prophecy, and bringeth her to make mention of Christ and
then revealeth Himself; which had He at first told the woman when she
had not questioned Him, He would have seemed to her to trifle and talk
idly, while as it is by bringing her little by little to mention Him,
at a fitting time He revealed Himself. To the Jews, who continually
said, "How long dost Thou make us to doubt? tell us if Thou art the
Christ" (c. x. 24), to them(1) He gave no clear answer, but to this
woman He said plainly, that HE IS. For the woman was more fair-minded
than the Jews; they did not enquire to learn, but always to mock at
Him, for had they desired to learn, the teaching which was by His
words, and by the Scriptures, and by His miracles would have been
sufficient. The woman, on the contrary, said what she said from an
impartial judgment and a simple mind, as is plain from what she did
afterwards; for she both heard and believed, and netted(2) others also,
and in every circumstance we may observe the carefulness and faith of
the woman.
Ver. 27. "And upon this came His disciples," (very
seasonably did they come when the teaching was finished,) "and marveled
that He talked with the woman, yet no man said, What seekest Thou? or,
Why talkest Thou with her?"
[3.] At what did they marvel? At His want of pride
and exceeding humility, that looked upon as He was, He endured with
such lowliness of heart to talk with a woman poor, and a Samaritan.
Still in their amazement the); did not ask Him the reason, so well were
they taught to keep the station of disciples, so much did they fear and
reverence Him. For although they did not as yet hold the right opinion
concerning Him, still they gave heed unto Him as to some marvelous one,
and paid Him much respect. Yet they frequently are seen to act
confidently; as when John lay upon His bosom, when they came to Him and
said, "Who is the greatest in the Kingdom of Heaven?" (Matt. xviii. 1),
when the sons of Zebedee entreated Him to set one of them on His right
hand, and the other on His left. Why then did they not here question
Him? Because since all those instances related to themselves, they had
need to enquire into them, while what here took place was of no such
great importance to them. And indeed John did that a long time after
towards the very end, when He enjoyed greater confidence, and was bold
in the love of Christ; for he it was,(3) he saith, "whom Jesus loved."
What could equal such blessedness?
But, beloved, let us not stop at this, the calling
the Apostle blessed, but let us do all things that we also may be of
the blessed, let us imitate the Evangelist, and see what it was that
caused such great love. What then was it? He left his father, his ship,
and his net, and followed Jesus. Yet this he did in common with his
brother, and Peter, and Andrew, and the rest of the Apostles. What then
was the special(4) thing which caused this great love? Shall we
discover it? He saith nothing of this kind about himself, but only that
he was beloved; as to the righteous acts for which he was beloved he
has modestly been silent. That Jesus loved him with an especial love
was clear to every one; yet John doth not appear conversing with or
questioning Jesus privately, as Peter often did, and Philip, and Judas,
and Thomas, except only when he desired to show kindness and compliance
to his fellow Apostle; for when the chief(5) of the Apostles by
beckoning constrained him, then he asked. For these two had great love
each for the other. Thus, for instance, they are seen going up together
into the Temple and speaking in common to the people. Yet Peter in many
places(6) is moved, and speaks more warmly than John. And at the end he
hears Christ say, "Peter,(7) lovest thou Me more than these?" (c. xxi.
15.) Now it is clear that he who loved "more than these" was also
beloved. But this in his case was shown by loving Jesus, in the case of
the other by being beloved by Jesus(8)
What then was it which caused this especial love? To
my thinking, it was that the man displayed great gentleness and
meekness, for which reason he doth not appear in many places speaking
openly. And how great a thing this is, is plain also from the case of
Moses. It was this which made him such and so great as he was. There is
nothing equal to lowliness of mind. For which cause Jesus with this
began the Beatitudes, and when about to lay as it were the foundation
and base of a mighty building, He placed first lowliness of mind.
Without this a man cannot possibly be saved; though he fast, though he
pray, though he give alms, if it be with a proud spirit, theses things
are abominable, if humility be not there; while if it be, all these
things are amiable and lovely, and are
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done with safety. Let us then be modest,(1) beloved, let us be modest;
success is easy, if we be sober-minded. For after all what is it, O
man, that exciteth thee to pride? Seest thou not the poverty of thy
nature? the unsteadiness(2) of thy will? Consider thine end, consider
the multitude of thy sins. But perhaps because thou doest many
righteous deeds thou art proud. By that very pride thou shall undo them
all. Wherefore it behoveth not so much him that has sinned a as him
that doeth righteousness to take pains to be humble. Why so? Because
the sinner is constrained by conscience, while the other, except he be
very sober, soon caught up as by a blast of wind is lifted on high, and
made to vanish like the Pharisee. Dost thou give to the poor? What thou
givest is not thine, but thy Master's, common to thee and thy
fellow-servants. For which cause thou oughtest especially to be
humbled, in the calamities of those who are thy kindred foreseeing
thine own, and taking knowledge of thine own nature in their cases. We
ourselves perhaps are sprung from such ancestors; and if wealth has
shifted to you, it is probable that it will leave you again. And after
all, what is wealth? A vain(5) shadow, dissolving smoke, a flower of
the grass, or rather something meaner than a flower. Why then art thou
high-minded over grass? Doth not wealth fall to thieves, and
effeminates, and harlots, and tomb-breakers? Doth this puff thee up,
that thou hast such as these to share in thy possession? or dost thou
desire honor? Towards gaining honor nothing is more serviceable than
almsgiving. For the honors arising from wealth and power are
compulsory, and attended with hatred, but these others are from the
free wilt and real feeling of the honorers; and therefore those who pay
them can never give them. Now if men show such reverence for the
merciful, and invoke all blessings upon them, consider what return,
what recompense they shall receive from the merciful God. Let us then
seek this wealth which endureth forever, and never deserts(6) us, that,
becoming great here and glorious there, we may obtain everlasting
blessings, through the grace and lovingkindness of our Lord Jesus
Christ, with whom to the Father and the Holy Spirit be glory, now and
ever, and world without end. Amen.
HOMILY XXXIV.
JOHN iv. 28, 29.
"The woman then left her water pot, and went her way into the city, and
saith to the men, Come, see a Man which told me all things that ever I
did; is not this the Christ?"
[1.] WE require much fervor and uproused zeal, for
without these it is impossible to obtain the blessings promised to us.
And to show this, Christ at one time saith, "Except a man take(4) up
his cross and follow Me, he is not worthy of Me" (Matt. x. 38); at
another, "I am come to send fire upon the earth, and what will I if it
be already kindled?" (Luke xii. 49); by both these desiring to
represent to us a disciple full of heat and fire, and prepared for
every danger. Such an one was this woman. For so kindled was she by His
words, that she left her water pot and the purpose for which she came,
ran into the city, and drew all the people to Jesus. "Come," she saith,
"see a Man which told me all things that ever I did."
Observe her zeal and wisdom. She came to draw water,
and when she had lighted upon the true Well, she after that despised
the material one; teaching us even by this trifling instance when we
are listening to spiritual matters to overlook the things of this life,
and make no account of them. For what the Apostles did, that, after her
ability, did this woman also.(7) They when they were called, left their
nets; she of her own accord, without the command of any, leaves her
water pot, and winged by joy(8) performs the office of Evangelists. And
she calls not one or two, as did Andrew and Philip, but having aroused
a whole city and people, so brought them to Him.
Observe too how prudently she speaks; she said not,
"Come and see the Christ," but with the same condescension(9) by which
Christ had netted her she draws the men to Him; "Come," she saith, "see
a Man who told me all that ever I did." She was not ashamed to say that
He "told me all that ever I did." Yet she might have spoken otherwise,
"Come, see one that prophesieth"; but when the soul is inflamed with
holy fire, it looks then to nothing earthly, neither to glory nor to
shame, but belongs to one thing alone, the flame which occupieth it.
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"Is not this the Christ?" Observe again here the
great wisdom of the woman; she neither declared the fact plainly, nor
was she silent, for she desired not to bring them in by her own
assertion, but to make them to share in this opinion by hearing Him;
which rendered her words more readily acceptable to them. Yet He had
not told all her life to her, only from what had been said she was
persuaded (that He was informed) as to the rest. Nor did she say,
"Come, believe," but, "Come, see".; a gentler(1) expression than the
other, and one which more attracted them. Seest thou the wisdom of the
woman? She knew, she knew certainly that having but tasted that Well,
they would be affected in the same manner as herself. Yet any one of
the grosser sort would have concealed the reproof which Jesus had
given; but she parades her own life, and brings it forward before all
men, so as to attract and capture all.
Ver. 31. "In the mean time His disciples asked(2)
Him, saying, Master, eat." "Asked," here is "besought," in their native
language; for seeing Him wearied with the journey, and the oppressive
heat, they entreated Him; for their request concerning food proceeded
not from hastiness, but from loving affection for their Teacher? What
then saith Christ?
Ver. 32, 33. "I have meat to eat that ye know not
of. Therefore" (saith the Evangelist) "said the disciples one to
another, Hath any man brought Him aught to eat?"
Why now wonderest thou that the woman when she heard
of "water," still imagined mere water to be meant, when even the
disciples are in the same case, and as yet suppose nothing spiritual,
but are perplexed? though they still show their accustomed modesty and
reverence toward their Master, conversing one with the other, but not
daring to put any question to Him. And this they do in other places,
desiring to ask Him, but not asking. What then saith Christ?
Ver. 34. "My meat is to do the will of Him that sent
Me, and to finish His work."
He here calleth the salvation of men "meat," showing
what an earnest desire He hath of providing for us;(3) for as we long
for food, so He that we may be saved. And hear how in all places He
revealeth not all off-hand, but first throweth the hearer into
perplexity, in order that having begun to seek the meaning of what has
been said, and then being perplexed and in difficulty, he may when what
he sought appears, receive it the more readily, and be made more
attentive to listening. For wherefore said He not at once, "My meat is
to do the will of My Father?" (though not even this would have been
clear, yet clearer than the other.) But what saith He? "I have meat to
eat that ye know not of"; for He desireth, as I said, first to make
them more attentive through their uncertainty, and by dark sayings like
these to accustom them to listen to His words. But what is "the will of
the Father"? He next speaketh of this, and explaineth.
Ver. 35. "Say ye not, that there are yet four
months, and then cometh harvest? Behold, I say unto you, Lift up your
eyes, and look upon the fields, for they are white already to harvest."
[2.] Behold, He again by familiar words leadeth them
up to the consideration of greater matters; for when He spoke of
"meat," He signified nothing else than the salvation of the men who
should come to Him; and again, the "field" and the "harvest" signify
the very same thing, the multitude of souls prepared for the reception
of the preaching; and the "eyes" of which He speaketh are those both of
the mind and of the body; (for they now beheld the crowd of Samaritans
advancing;) and the readiness of their will He calleth, "fields already
white." For as the ears of corn, when they have become white, and are
ready for reaping, so these, He saith, are prepared and fitted for
salvation.
And wherefore instead of calling them "fields" and
"harvest," did He not plainly say, that "the then were coming to
believe and were ready to receive the Word, having been instructed by
the Prophets; and now bringing forth fruit"? What mean these figures
used by Him? for this He doth not here only, but through all the
Gospel; and the Prophets also employ the same method, saying many
things in a metaphorical manner. What then may be the cause of this?
for the grace of the Spirit did not ordain it to be so without a
reason, but why and wherefore? On two accounts; one, that the discourse
may be more vivid, and bring what is said more clearly before our eyes.
For the mind when it has laid hold on a familiar image of the matters
in hand, is more aroused, and beholding them as it were in a picture,
is occupied by them to a greater degree. This is one reason; the other
is, that the statement may be sweetened, and that the memory of what is
said may be more lasting. For assertion does not subdue and bring in an
ordinary hearer so much as narration by objects, and the representation
of experience.(4) Which one may here see most wisely effected by the
parable.
Ver. 36. "And he that reapeth receiveth wages, and
gathereth fruit unto life eternal." For the fruit of an earthly harvest
profiteth
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not to life eternal, but to this which is for a time 5; but the
spiritual fruit to that which hath neither age nor death. Seest thou
that the expressions are of sense, but the thoughts spiritual, and that
by the very words themselves He divideth things earthly from heavenly?
For when in discoursing of water He made this the peculiar property of
the heavenly Water, that "he who drinketh it shall never thirst," so He
doth here also when He saith," that this fruit is gathered unto eternal
life."
"That both he that soweth and he that reapeth may
rejoice together."
Who is "he that soweth"? Who "he that reapeth"? The
Prophets are they that sowed but they reaped not, but the Apostles.
"Yet not on this account are they deprived of the pleasure and
recompense of their labors, but they rejoice and are glad with us,
although they reap not with us. For harvest is not such work as sowing.
I therefore have kept you for that in which the toil is less and the
pleasure greater, and not for sowing because in that there is much
hardship and toil. In harvest the return is large, the labor not so
great; nay there is much facility."(1) By these arguments He here
desireth to prove, that "the wish of the Prophets is, that all men
should come to Me." This also the Law was engaged in effecting; and for
this they sowed, that they might produce this fruit.(2) He showeth
moreover that He sent them also, and that there was a very intimate
connection between the New Covenant and the Old, and all this He
effecteth at once by this parable. He maketh mention also of a
proverbial expression generally circulated.
Ver. 37. "Herein," He saith, "is that saying true,
One soweth and another reapeth."
These words the many used whenever one party had
supplied toil and another had reaped the fruits; and He saith, "that
the proverb is in this instance especially true, for the Prophets
labored, and ye reap the fruits of their labors." He said not "the
rewards," (for neither did their great labor go unrewarded,) but "the
fruits." This also Daniel did, for he too makes mention of a proverb,
"Wickedness proceedeth from the wicked"; and David in his lamenting
makes mention of a similar proverb.(3) Therefore He said beforehand,
"that both he that soweth and he that reapeth may rejoice together."
For since He was about to declare, that "one hath sowed and another
reapeth," lest any one should deem that the Prophets were deprived of
their reward, He asserteth something strange and paradoxical, such as
never chanceth in sensual things, but is peculiar to spiritual only.
For in things of sense, if it chance that one sow and another reap,
they do not "rejoice together," but those who sowed are sad, as having
labored for others, and those who reap alone rejoice. But here it is
not so, but those who reap not what they sowed rejoice alike with those
who reap; whence it is clear that they too share the reward.
Ver. 38. "I sent you to reap that whereon ye
bestowed no labors; other men labored, and ye are entered into their
labors."
By this He the more encourageth them; for when it
seemed a very hard matter to go through all the world and preach the
Gospel, He showeth them that it is even most(4) easy. The very
difficult work was that other, which required great labor, the putting
in the seed, and introducing the uninitiated soul to the knowledge of
God. But wherefore uttereth He these sayings? It is that when He
sendeth them to preach they may not be confounded, as though sent on a
difficult task. "For that of the Prophets," He saith, "was the more
difficult, and the fact witnesseth to My word, that ye are come to what
is easy; because as in harvest time the fruits are collected with ease,
and in one moment the floor is filled with sheaves, which await s not
the revolutions of the seasons, and winter, and spring, and rain, so it
is now. The facts proclaim it aloud." While He was in the midst of
saying these things, the Samaritans came forth, and the fruit was at
once gathered together. On this account(6) He said, "Lift up your eyes,
and look on the fields, that they are white." Thus He spake, and the
fact was clear, and the words seen (true) by the event. For saith St.
John,
Ver. 39. "Many of the Samaritans of that city
believed on Him for the saying of the woman which testified, He told me
all that ever I did."
They perceived(7) that the woman would not from
favor have admired One who had rebuked her sins, nor to gratify another
have paraded her own course of life.
[3.] Let us then also imitate this woman, and in the
case of our own sins not be ashamed of men, but fear, as is meet, God
who now beholdeth what is done, and who hereafter punisheth those who
do not now repent. At present we do the opposite of this, for we fear
not Him who shall judge us, but shudder at those who do not in anything
hurt us, and tremble at the shame which comes from them. Therefore in
the very thing which we fear, in this do we incur punishment. For he
who now regards only the reproach of men, but when God seeth is not
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ashamed to do anything unseemly, and who will not repent and be
converted, in that day will be made an example, not only before one or
two but in the sight of the whole world. For that a vast assembly is
seated there to behold righteous actions as well as those which are not
such, let the parable of the sheep and the goats teach thee, as also
the blessed Paul when He saith "For we must all appear before the
judgment-seat of Christ, that every one may receive the things done in
his body, according to that he hath done, whether it be good or bad" (2
Cor. v. 10), and again, "Who will bring to light the hidden things of
darkness." (1 Cor. iv. 5.) Hast thou done or imagined any evil thing,
and dost thou hide it from man? yet from God thou hidest it not. But
for this thou careth nothing; the eyes of men, these are thy fear.
Think then that thou wilt not be able to escape the sight even of men
in that day(1); for all things as in a picture shall then be set before
our very eyes, so that each shall be self-condemned. This is clear even
from the instance of Dives, for the poor man whom he had neglected,
Lazarus I mean, he saw standing before his eyes, and the finger which
he had often loathed, he intreats may become a comfort to him then. I
exhort you therefore, that although no one see what we do, yet that
each of us enter into his own conscience, and set reason for his judge,
and bring forward his transgressions, and if he desire them not to be
exposed to public view then in that fearful day, let him now heal his
wounds, let him apply to them the medicines of repentance. For it is in
the power, yea, it is in the power of one full of ten thousand wounds
to go hence whole. For "if ye forgive," He saith, "your sins are
forgiven unto you."(2) (Matt. vi. 14, not verbally quoted.) For as sins
buried(3) in Baptism appear no more, so these(4) also shall disappear,
if we be willing to repent. And repentance is the not doing the same
again; for he that again puts his hand to the same, is like the dog
that returneth to his own vomit, and like him in the proverb who cards
wool into the fire,(5) and draws water into a cask full of holes. It
behooves therefore to depart both in action and in thought from what we
have dared to do, and having departed, to apply to the wounds the
remedies which are the contraries of our sins. For instance: hast thou
been grasping and covetous? Abstain from rapine, and apply almsgiving
to the wound. Hast thou been a fornicator? Abstain from fornication,
and apply chastity to the wound. Hast thou spoken ill of thy brother,
and injured him? Cease finding fault,(6) and apply kindness. Let us
thus act with respect to each point in which we have offended, and let
us not carelessly pass by our sins, for there awaiteth us hereafter,
there awaiteth us a season of account. Wherefore also Paul said, "The
Lord is at hand: be careful for nothing." (Phil. iv. 5, 6.) But we
perhaps must add the contrary of this, "The Lord is at hand, be
careful." For they might well hear, "Be careful for nothing," living as
they did in affliction, and labors, and trials; but they who live by
rapine, or in luxury, and who shall give a grievous reckoning, would in
reason hear not this, but that other, "The Lord is at hand, be
careful." Since no long time now remains until the consummation, but
the world is hastening to its end; this the wars declare, this the
afflictions, this the earthquakes, this the love which hath waxed cold.
For as the body when in its last gasp and near to death, draws to
itself ten thousand sufferings; and as when a house is about to fall,
many portions are wont to fall beforehand from the roof and walls; so
is the end of the world nigh and at the very doors, and therefore ten
thousand woes are everywhere scattered abroad. If the Lord was then "at
hand," much more is He now "at hand." If three hundred(7) years ago,
when those words were used, Paul called that season "the fullness of
time," much more would he have called the present so. But perhaps for
this very reason some disbelieve, yet they ought on this account to
believe the more. For whence knowest thou, O man, that the end is not
"at hand," and the words shortly to be accomplished? For as we speak of
the end of the year not as being the last day, but also the last month,
though it has thirty days; so if of so many years I call even four
hundred years "the end," I shall not be wrong; and so at that time Paul
spoke of the end by anticipation. Let us then set ourselves in order,
let us delight in the fear of God; for if we live here without fear of
Him, His coming will surprise us suddenly, when we are neither careful,
nor looking for Him. As Christ declared when He said, "For as in the
days of Noah, and as in the days of Lot, so shall it be at the end of
this world." (Matt. xxiv. 37, not verbally quoted.) This also Paul
declared when he said, "For when they shall say, Peace and safety, then
sudden destruction cometh upon them, as travail upon a woman with
child." (1 Thess. v. 3.) What means, "as travail upon a woman with
child"? Often have pregnant women when sporting, or at their meals, or
in the bath or market-place, and foreseeing nothing of what was coming,
been seized in a moment by their pains. Now since
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our case is like theirs, let us ever be prepared, for we shall not
always hear these things, we shall not always have power to do them.
"In the grave" saith David, "who shall give Thee thanks?"(1) (Ps. vi.
5.) Let us then repent here, that so we may find God merciful unto us
in the day that is to come, and be enabled to enjoy abundant
forgiveness; which may we all obtain, through the grace and
lovingkindness of our Lord Jesus Christ, to whom be glory and dominion
now and ever, and world without end. Amen.
HOMILY XXXV.
JOHN iv. 40-43.
"So when the Samaritans were come unto Him, they besought Him that He
would tarry with them: and He abode there two days. And many more
believed because of His own Word; and said unto the woman, Now we
believe, not because of thy saying: for we have heard Him ourselves,
and know that This is indeed the Christ, the Saviour of the world. Now
after two days He departed thence, and went into Galilee."
NOTHING is worse than envy and malice, nothing more
mischievous than vainglory; it is wont to mar ten thousand good things.
So the Jews, who excelled the Samaritans in knowledge, and had been
always familiar with(2) the Prophets, were shown from this cause
inferior to them. For these believed even on the testimony of the
woman, and without having seen any sign, came forth beseeching Christ
to tarry(3) with them; but the Jews, when they had beheld His wonders,
not only did not detain Him among them, but even drove Him away, and
used every means to cast Him forth from their land, although His very
Coining(4) had been for their sake. The Jews expelled Him, but these
even entreated Him to tarry with them. Was it not then rather fitting,
tell me, that He should receive those who asked and besought Him, than
that He should wait upon those who plotted against and repulsed Him,
while to those who loved and desired to retain Him He gave not Himself?
Surely this would not have been worthy of His tender care;(5) He
therefore both accepted(6) them, and tarried with them two days. They
desired to keep Him among them continually, (for this the Evangelist
has shown by saying, that "they besought Him that He would tarry with
them,") but this He endured not, but stayed with them only two days;
and in these many more believed on Him. Yet there was no likelihood
that these would have believed, since they had seen no sign, and had
hostile feelings towards the Jews; but still, inasmuch as they gave in
sincerity their judgment on His words, this stood not in their way, but
they received a notion which surmounted their hindrances, and vied with
each other to reverence Him the more. For, saith the Evangelist, "they
said to the woman, Now we believe because of thy saying: for we have
heard Him ourselves, and know that this is indeed the Christ, the
Saviour of the world." The scholars overshot their instructress. With
good reason might they condemn the Jews, both by their believing on,
and their receiving Him. The Jews, for whose sake He had contrived(7)
the whole scheme,(8) continually were for stoning Him,(9) but these,
when He was not even intending to come to them, drew Him to themselves.
And they, even with signs, remain uncorrected; these, without signs,
manifested great faith respecting Him, and glory in this very thing
that they believe without them; while the others ceased not asking(10)
for signs and tempting Him.
Such need is there everywhere of an honest soul; and
if truth lay hold on such an one, she easily masters it; or if she
masters it not, this is owing not to any weakness of truth, but to want
of candor(11) in the soul itself. Since the sun too, when he encounters
clear eyes, easily enlightens them; if he enlightens them not, it is
the fault of their infirmity, not of his weakness.
Hear then what these say; "We know that this is of a
truth the Christ, the Saviour of the world." Seest thou how they at
once understood that He should draw the world to Him, that He came to
order aright(12) our common salvation, that He intended not to confine
His care to the Jews, but to sow His Word everywhere? The Jews did not
so, but going about to establish their own righteousness, submitted not
themselves to the righteousness of God; while these confess that all
are deserving of punishment, declaring with the Apostle, that "all have
sinned, and come short of the glory of God; being justified freely by
His grace." (Rom. iii. 23, 24.)
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For by saying that He was "the Saviour of the world," they showed that
it was of a lost world,(1) and He not simply a Saviour, but one of the
very mightiest. For many had come to "save," both Prophets and
Angels(2); but this, saith one is the True Saviour, who affordeth the
true salvation, not that which is but for a time. This proceeded from
pure faith. And in both ways are they admirable; because they believed,
and because they did so without signs, (whom Christ also calleth
"blessed," saying, "Blessed are they that have not seen, and yet have
believed,") (c. xx. 29,) and because they did so sincerely. Though they
had heard the woman say doubtfully, "Is not this the Christ?" they did
not also say, "we too suspect," or, "we think,"(3) but, "we know," and
not merely, "we know," but, "we know that this is of a truth the
Saviour of the world." They acknowledged Christ not as one of the
many,(4) but as the "Saviour" indeed. Yet whom had they seen saved?
They had but heard His words, and yet they spake as they would have
spoken had they beheld many and great marvels. And why do not the
Evangelists tell us these words, and that He discoursed admirably? That
thou mayest learn that they pass by many important matters, and yet
have declared the whole to us by the event. For He persuaded an entire
people and a whole city by His words. When His hearers are not
persuaded, then the writers are constrained to mention what was said,
lest any one from the insensibility of the hearers should give a
judgment against Him who addressed them.
"Now after two days He departed thence and went into
Galilee."
Ver. 44. "For Jesus Himself testified that a Prophet
hath no honor in his own country."
Wherefore is this added? Because He departed not
unto Capernaum, but into Galilee, and thence to Cana. For that thou
mayest not enquire why He tarried not with His own people, but tarried
with the Samaritans, the Evangelist puts the cause,(5) saying that they
gave no heed unto Him; on this account He went not thither, that their
condemnation might not be the greater. For I suppose that in this place
He speaketh of Capernaum as "His country." Now, to show that there He
received no honor, hear Him say, "And thou, Capernaum, which art
exalted unto heaven, shalt be brought down to hell." (Matt. xi. 23.) He
calleth it "His own country," because there He set forth the Word of
the Dispensation, and more especially dwelt upon it. "What then," saith
some one, "do we not see many admired among their kindred?" In the
first place such judgments must not be formed from rare instances; and
again, if some have been honored in their own, they would have been
much more honored in a strange country, for familiarity is wont to make
men easily despised.
Ver. 45. "Then when He was come into Galilee, the
Galilaeans received Him, having seen all the things that He did at
Jerusalem at the feast, for they also came unto the feast."
Seest thou that these men so ill spoken of are found
most to come to Him? For one said, "Can there any good thing come out
of Nazareth?" (c. i. 46), and another, "Search and look, for out of
Galilee ariseth no prophet." (c. vii. 52.) These things they said
insulting Him, because He was supposed by the many to be of Nazareth,
and they also reproached Him with being a Samaritan; "Thou art a
Samaritan," said one, "and hast a devil." (c. viii. 48.) Yet behold,
both Samaritans and Galilaeans believe, to the shame of the Jews, and
Samaritans are found better than Galilaeans, for the first received Him
through the words of the woman, the second when they had seen the
miracles which He did.
Ver. 46. "So Jesus came again into Cana of Galilee,
where He made the water wine."
The Evangelist reminds the hearer of the miracle to
exalt the praise of the Samaritans. The men of Cana received Him by
reason of the miracles which He had done in Jerusalem and in that
place; but not so the Samaritans, they received Him through His
teaching alone.
That He came then "to Cana," the Evangelist has
said, but he has not added the cause why He came.(6) Into Galilee He
had come because of the envy of the Jews; but wherefore to Cana? At
first He came, being invited to a marriage; but wherefore now? Methinks
to confirm by His presence the faith which had been implanted by His
miracle, and to draw them to Him the more by coming to them
self-invited, by leaving His own country, and by preferring them.
"And there was a certain nobleman whose son was sick
at Capernaum."
Vet. 47. "When he heard that Jesus was come out of
Judaea into Galilee, he went unto Him and besought Him that He would
come down and heal his son."
This person certainly was of royal race, or
possessed some dignity from his office, to which the title "noble" was
attached. Some indeed think that this is the man mentioned by Matthew
(Matt. viii. 5), but he is shown to be a different person, not only
from his dignity, but also from his faith. That other, even when Christ
was
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willing to go to him, entreats Him to tarry; this one, when He had made
no such offer, draws Him to his house. The one saith, "I am not worthy
that Thou shouldest come under my roof"; but this other even urges(1)
Him, saying, "Come down ere my son die." In that instance He came down
from the mountain, and entered into Capernaum; but here, as He came
from Samaria, and went not into Capernaum but into Cana, this person
met Him. The servant of the other was possessed by the palsy, this
one's son by a fever.
"And he came and besought Him that He would heal his
son: for he was at the point of death." What saith Christ?
Ver. 48. "Except ye see signs and wonders ye will
not believe."
Yet the very coming and beseeching Him was a mark of
faith. And besides, after this the Evangelist witnesses to him,(2)
declaring that when Jesus said, "Go, thy son liveth," he believed His
word, and went. What then is that which He saith here? Either He useth
the words as approving of(3) the Samaritans because they believed
without signs; or, to touch Capernaum which was thought to be His own
city, and of which this person was. Moreover, another man in Luke, who
says, "Lord, I believe," said besides, "help Thou mine unbelief."(4)
And so if this ruler also believed, yet he believed not entirely or
soundly, as is clear from his enquiring "at what hour the fever left
him," since he desired to know whether it did so of its own accord, or
at the bidding of Christ. When therefore he knew that it was "yesterday
at the seventh hour," then "himself believed and his whole house."
Seest thou that he believed when his servants, not when Christ spake?
Therefore He rebuketh the state of mind with which he had come to Him,
and spoken as he did, (thus too He the more drew him on to belief,)
because that before the miracle he had not believed strongly. That he
came and entreated was nothing wonderful, for parents in their great
affection are also wont to resort not only to physicians in whom they
have confidence, but also to talk with those in whom they have no
confidence, desiring to omit nothing whatever.(5) Indeed, that he came
without any strong purpose(6) appears from this, that when Christ was
come into Galilee, then he saw Him, whereas if he had firmly believed
in Him, he would not, when his child was on the point of death, have
hesitated to go into Judaea. Or if he was afraid, this is not to be
endured either.(7) Observe how the very words show the weakness of the
man; when he ought, after Christ had rebuked his state of mind, to have
imagined something great concerning Him, even if he did not so before,
listen how he drags along the ground.
Ver. 49. "Sir," he saith, "come down ere my child
die."
As though He could not raise him after death, as
though He knew not what state the child was in. It is for this that
Christ rebuketh him and toucheth his conscience, to show that His
miracles were wrought principally for the sake of the soul. For here He
healeth the father, sick in mind, no less than the son, in order to
persuade us to give heed to Him, not by reason of His miracles, but of
His teaching. For miracles are not for the faithful, but for the
unbelieving and the grosser sort.
[3.] At that time then, owing to his emotion, the
nobleman gave no great heed to the words, or to those only which
related to his son,(8) yet he would afterwards recollect what had been
said, and draw from thence the greatest advantage. As indeed was the
case.
But what can be the reason why in the case of the
centurion He by a free offer undertook to come, while here though
invited, He goeth not? Because in the former case faith had been
perfected, and therefore He undertook to go, that we might learn the
rightmindedness of the man; but here the nobleman was imperfect. When
therefore he continually(9) urged Him, saying, "Come down," and knew
not yet clearly that even when absent He could heal, He showeth that
even this was possible unto Him in order that this man might gain from
Jesus not going, that knowledge which the centurion had of himself.(10)
And so when He saith," Except ye see signs and wonders, ye will not
believe," His meaning is, "Ye have not yet the right faith, but still
feel towards Me as towards a Prophet." Therefore to reveal Himself and
to show that he ought to have believed even without miracles, He said
what He said also to Philip, "Believest thou(11) that the Father is in
Me and I in the Father?(12) Or if not, believe Me for the very works'
sake." (c. xiv. 10, 11.)
Ver. 51-53. "And as he was now going down, his
servants met him, and told him, saying, Thy son liveth. Then enquired
he of them the hour when he began to amend. And they said unto him,
Yesterday at the seventh hour the fever left him. So the father knew
that it was at the same hour in the which Jesus said unto him, Thy son
liveth; and himself believed, and his whole house."
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Seest thou how evident the miracle was? Not simply
nor in a common way was the child freed from danger, but all at once,
so that what took place was seen to be the consequence not of nature,
but the working(1) of Christ. For when he had reached the very gates of
death, as his father showed by saying, "Come down ere my child die"; he
was all at once freed from the disease. A fact which roused the
servants also, for they perhaps came to meet their master, not only to
bring him the good news, but also deeming that the coming of Jesus was
now superfluous, (for they knew that their master was gone there,) and
so they met him even in the way. The man released froth his fear,
thenceforth escaped(2) into faith, being desirous to show that what had
been done was the result of his journey, and thenceforth he is
ambitious of appearing not to have exerted himself(3) to no purpose; so
he ascertained all things exactly, and "himself believed and his whole
house." For the evidence was after this unquestionable. For they who
had not been present nor had heard Christ speak nor known the time,
when they had heard from their master that such and such was the time,
had incontrovertible demonstration of His power. Wherefore they also
believed.
What now are we taught by these things? Not to wait
for miracles, nor to seek pledges of the Power of God. I see many
persons even now become more pious,(6) when during the sufferings of a
child or the sickness of a wife they enjoy any comfort, yet they ought
even if they obtain it not, to persist just the same in giving thanks,
in glorifying God. Because it is the part of right-minded servants, and
of those who feel such affection(7) and love as they ought for their
Master, not only when pardoned, but also when scourged, to run to Him.
For these also are effects of the tender care of God; "Whom the Lord
loveth He chasteneth, and scourgeth," it says, "every son whom He
receiveth." (Heb. xii. 6.) When therefore a man serves Him only in the
season of ease, he gives proofs of no great love, and loves not Christ
purely. And why speak I of health, or abundant riches, or poverty, or
disease? Shouldest thou hear of the fiery pit or of any other dreadful
thing, not even so must thou cease from speaking good of thy Master,
but suffer and do all things because of thy love for Him. For this is
the part of right-minded servants and of an unswerving soul; and he who
is disposed after this sort will easily endure the present, and obtain
good(8) things to come, and enjoy much confidence in the presence of(9)
God; which may it be that we all obtain through the grace and
lovingkindness of our Lord Jesus Christ, to whom with the Father and
the Holy Ghost be glory, now and ever, and world without end. Amen.
HOMILY XXXVI.
JOHN iv. 54; V. 1.
"This is again the second miracle that Jesus did, when He was come out
of Judaea into Galilee. After this there was a feast of the Jews; and
Jesus went up to Jerusalem."
[1.] As in gold mines one skillful in what relates
to them would not endure to overlook even the smallest vein as
producing much wealth, so in the holy Scriptures it is impossible
without loss to pass by one jot or one tittle, we must search into all.
For they all are uttered by the Holy Spirit, and nothing useless(4) is
written in them.
Consider, for instance, what the Evangelist in this
place saith, "This is again the second miracle that Jesus did, when He
was come out of Judaea into Galilee." Even the word "second" he has
added not without cause, but to exalt yet more the praise(5) of the
Samaritans, by showing that even when a second miracle had been
wrought, they who beheld it had not yet reached as high as those who
had not seen one.
"After this there was a feast of the Jews." What
"feast"? Methinks that of Pentecost. "And Jesus went up to Jerusalem."
Continually at the feasts He frequenteth the City, partly that He might
appear to feast with them, partly that He might attract the multitude
that was free from guile; for during these days(10) especially, the
more simply disposed ran together more than at other times.
Ver. 2, 3. "Now there is at Jerusalem a sheep
pool,(11) called in the Hebrew tongue Bethesda, having five porches. In
these lay a great multitude of impotent folk,(12) of halt, blind,
withered, waiting for the moving of the water."
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What manner of cure is this? What mystery doth it
signify to us? For these things are not written carelessly, or without
a purpose, but as by a figure and type they show in outline(1) things
to come, in order that what was exceedingly strange might not by coming
unexpectedly harm among the many the power of faith.(2) What then is it
that they show in outline? A Baptism was about to be given, possessing
much power, and the greatest of gifts, a Baptism purging all sins, and
making men alive instead of dead. These things then are foreshown as in
a picture by the pool, and by many other circumstances. And first is
given a water which purges the stains of our bodies, and those
defilements which are not, but seem to be, as those from touching the
dead,(3) those from leprosy, and other similar causes; under the old
covenant one may see many things done by water on this account. However
let us now proceed to the matter in hand.
First then, as I before said, He causeth defilements
of our bodies, and afterwards infirmities of different kinds, to be
done away by water. Because God, desiring to bring us nearer to faith
in(4) baptism, no longer healeth defilements only, but diseases also.
For those figures which came nearer [in time] to the reality, both as
regarded Baptism, and the Passion, and the rest, were plainer than the
more ancient;(5) and as the guards near the person of the prince are
more splendid than those before,(6) so was it with the types. And "an
Angel came down and troubled the water," and endued it with a healing
power, that the Jews might learn that much more could the Lord of
Angels heal the diseases(7) of the soul. Yet as here it was not simply
the nature of the water that healed, (for then this would have always
taken place,) but water joined to the operations of the Angel; so in
our case, it is not merely the water that worketh, but when it hath
received the grace of the Spirit, then it putteth away(9) all our sins.
Around this pool "lay a great multitude of impotent folk, of blind,
halt, withered, waiting for the moving of the water"; but then
infirmity was a hindrance to him who desired to be healed, now each
hath power to approach, for now it is not an Angel that troubleth, it
is the Lord of Angels who worketh all. The sick man cannot now say, "I
have no man"; he cannot say, "While I am coming another steppeth down
before me"; though the whole world should come, the grace is not spent,
the power is not exhausted, but remaineth equally great as it was
before. Just as the sun's beams give light every day, yet are not
exhausted, nor is their light made less by giving so abundant a supply;
so, and much more, the power of the Spirit is in no way lessened by the
numbers of those who enjoy it. And this miracle was done in order that
men, learning that it is possible by water to heal the diseases of the
body, and being exercised in this for a long time, might more easily
believe that it can also heal the diseases of the soul.
But why did Jesus, leaving the rest, come to one who
was of thirty-eight years standing? And why did He ask him, "Wilt thou
be made whole?" Not that He might learn, that was needless; but that He
might show(10) the man's perseverance, and that we might know that it
was on this account that He left the others and came to him. What then
saith he? "Yea Lord," he saith, but "I have no man when the water is
troubled to put me into the pool, but while I am coming another
steppeth down before me."
It was that we might learn these circumstances that
Jesus asked, "Wilt thou be made whole?" and said not, "Wilt thou that I
heal thee?" (for as yet the man had formed no exalted notions
concerning Him,) but "Wilt thou be made whole?" Astonishing was the
perseverance of the paralytic, he was of thirty and eight years
standing, and each year hoping to be freed from his disease, he
continued in attendance,(11) and withdrew not. Had he not been very
persevering, would not the future,(12) if not the past, have been
sufficient to lead him from the spot? Consider, I pray you, how
watchful it was likely that the other sick men there would be since the
time when the water was troubled was uncertain. The lame and halt
indeed might observe it, but how did the blind see? Perhaps they learnt
it from the clamor which arose.
[2.] Let us be ashamed then, beloved, let us be
ashamed, and groan over our excessive sloth. "Thirty and eight years"
had that man been waiting without obtaining what he desired, and
withdrew not. And he had failed not through any carelessness of his
own, but through being oppressed and suffering violence from others,
and not even thus did he grow dull;(13) while we if we have persisted
for ten days to pray for anything and have not obtained it, are too
slothful afterwards to employ the same zeal. And on men we wait for so
long a time, warring and enduring hardships and performing servile
ministrations, and often at last failing in our expectation, but on
our(14) Master, from whom we are sure to obtain a recompense greater
than our labors, (for, saith the Apostle, "Hope maketh
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not ashamed"--Rom. v. 5,) on Him we endure not to wait with becoming
diligence. What chastisement doth this deserve! For even though we
could receive nothing from Him, ought we not to deem the very
conversing with Him continually the cause of(1) ten thousand blessings?
"But continual prayer is a laborious thing." And what that belongs to
virtue is not laborious? "In truth," says some one, "this very point is
full of great difficulty, that pleasure is annexed to vice, and labor
to virtue." And many, I think, make this a question. What then can be
the reason?(2) God gave us at the beginning a life free from care and
exempt from labor. We used not the gift aright, but were perverted by
doing nothing,(3) and were banished from Paradise. On which account He
made our life for the future one of toil, assigning as it were His
reasons for this to mankind, and saying, "I allowed you at the
beginning to lead a life of enjoyment,(4) but ye were rendered worse by
liberty, wherefore I commanded that henceforth labor and sweat be laid
upon you."(5) And when even this labor did not restrain us, He next
gave us a law containing many commandments, imposing it on us like bits
and curbs placed upon an unruly horse to restrain his prancings, just
as horse breakers do. This is why life is laborious, because not to
labor is wont to be our ruin. For our nature cannot bear to be doing
nothing, but easily turns aside to wickedness. Let us suppose that the
man who is temperate, and he who tightly performs the other virtues,
has no need of labor, but that they do all things in their sleep, still
how should we have employed our ease? Would it not have been for pride
and boastfulness? "But wherefore," saith some one, "has great pleasure
been attached to vice, great labor and toil to virtue?" Why, what
thanks wouldest thou have had, and for what wouldest thou have received
a reward, if the matter had not been one of difficulty? Even now I can
show you many who naturally hate intercourse with women, and avoid
conversation with them as impure; shall we then call these chaste,
shall we crown these, tell me, and proclaim them victors? By no means.
Chastity is self-restraint, and the mastering pleasures which fight,
just as in war the trophies are most honorable when the contest is
violent, not when no one raises a hand against us. Many are by their
very nature passionless; shall we call these good tempered? Not at all.
And so the Lord after naming three manners of the eunuch state, leaveth
two of them uncrowned, and admitteth one into the kingdom of heaven.
(Matt. xix. 12.) "But what need," saith one, "was there of wickedness?"
I say this too. "What is it then which made wickedness to be?" What but
our willful negligence? "But," saith one, "there ought to be only good
men." Well, what is proper to the good man? Is it to watch and be
sober, or to sleep and snore? "And why," saith one, "seemed(6) it not
good that a man should act rightly without laboring?" Thou speakest
words which become the cattle or gluttons, or who make their belly
their god. For to prove that these are the words of folly, answer me
this. Suppose there were a king and a general, and while the king was
asleep or drunk, the general should endure hardship and erect a trophy,
whose would you count the victory to be? who would enjoy the pleasure
of what was done? Seest thou that the soul is more especially disposed
towards those things for which she hath labored? and therefore God hath
joined labors to virtue, wishing to make us attached to her. For this
cause we admire virtue, even although we act not rightly ourselves,
while we condemn vice even though it be very pleasant. And if thou
sayest, "Why do we not admire those who are good by nature more than
those who are so by choice?" we reply, Because it is just to prefer him
that laboreth to him that laboreth not. For why is it that we labor? It
is because thou didst not bear with moderation the not laboring. Nay
more, if one enquire exactly, in other ways also sloth is wont to undo
us, and to cause us much trouble. Let us, if you will, shut a man up,
only, feeding and pampering him, not allowing him to walk nor
conducting him forth to work, but let him enjoy table and bed, and be
in luxury continually; what could be more wretched than such a life?
"But," saith one," to work is one thing, to labor is another."(7) Yea,
but it was in man's power then(8) to work without labor. "And is this,"
saith he, "possible?" Yea, it is possible; God even desired it, but
thou enduredst it not. Therefore He placed thee to work in the garden,
marking out employment, but joining with it no labor. For had man
labored at the beginning, God would not afterwards have put labor by
way of punishment. For it is possible to work and not to be wearied, as
do the angels. To prove that they work, hear what David saith; "Ye that
excel in strength, ye that do His word." (Ps. ciii. 20, LXX.) Want of
strength causeth much labor now, but then it was not so. For "he that
hath entered into His rest, hath ceased," saith one, "from his works,
as God from His" (Heb. iv. 10): not meaning here idleness, but the
ceasing from labor. For God worketh even now,
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as Christ saith, "My Father worketh hitherto, and I work." (c. v. x 7.)
Wherefore I exhort you that, laying aside all carelessness, you be
zealous for virtue. For the pleasure of wickedness is short, but the
pain lasting; of virtue, on the contrary, the joy grows not old, the
labor is but for a season. Virtue even before the crowns are
distributed animates(1) her workman, and feeds him with hopes; vice
even before the time of vengeance punishes him who works for her,
wringing and terrifying his conscience, and making it apt to imagine
all (evils). Are not these things worse than any labors, than any
toils? And if these things were not so, if there were pleasure, what
could be more worthless than that pleasure? for as soon as it appears
it flies away, withering and escaping before it has been grasped,
whether you speak of the pleasure of beauty, or that of luxury, or that
of wealth, for they cease not daily to decay. But when there is besides
(for this pleasure) punishment and vengeance, what can be more
miserable than those who go after it? Knowing then this, let us endure
all for virtue, so shall we enjoy true pleasure, through the grace and
lovingkindness of our Lord Jesus Christ, with whom to the Father and
the Holy Ghost be glory, now and ever, and world without end. Amen.
HOMILY XXXVII.
JOHN V. 6, 7.
"Jesus saith unto him, Wilt thou be made whole? The impotent man
answered Him, Yea, Sir, but I have no man, when the water is troubled,
to put me into the pool."
[1.] GREAT iS the profit of the divine Scriptures,
and all-sufficient is the aid which comes from them. And Paul declared
this when he said, "Whatsoever things were written aforetime, were
written aforetime for our admonition upon whom the ends of the world
are come, that we through patience and comfort of the Scriptures might
have hope." (Rom. xv. 4, and 1 Cor. x. 11.) For the divine oracles are
a treasury of all manner of medicines, so that whether it be needful to
quench pride, to lull desire to sleep, to tread under foot the love of
money, to despise pain, to inspire confidence, to gain patience, from
them one may find abundant resource. For what man of those who struggle
with long poverty or who are nailed to(2) a grievous disease, will not,
when he reads the passage before us, receive much comfort? Since this
man who had been paralytic for thirty and eight years, and who saw each
year others delivered, and himself bound by his disease, not even so
fell back and despaired, though in truth not merely despondency for the
past, but also hopelessness for the future, was sufficient to
over-strain(3) him. Hear now what he says, and learn the greatness of
his sufferings.(4) For when Christ had said "Wilt thou be made whole?"
"Yea, Lord," he saith, "but I have no man, when the water is troubled,
to put me into the pool." What can be more pitiable than these words?
What more sad than these circumstances? Seest thou a heart(5) crushed
through long sickness? Seest thou all violence subdued? He uttered no
blasphemous word, nor such as we hear the many use in reverses, he
cursed not his day, he was not angry at the question, nor did he say,
"Art Thou come to make a mock and a jest of us, that Thou asketh
whether I desire to be made whole?" but replied gently, and with great
mildness, "Yea, Lord"; yet he knew not who it was that asked him, nor
that He would heal him, but still he mildly relates all the
circumstances and asks nothing further, as though he were speaking to a
physician, and desired merely to tell the story of his sufferings.
Perhaps he hoped that Christ might be so far useful to him as to put
him into the water, and desired to attract Him by these words. What
then saith Jesus?
Ver. 8. "Rise, take up thy bed, and walk."(6)
Now some suppose that this is the man in Matthew who
was "lying on a bed" (Matt. ix. 2); but it is not so, as is clear in
many ways. First, from his wanting persons to stand forward for him.
That man had many to care for and to carry him, this man not a single
one; wherefore he said, "I have no man." Secondly, from the manner of
answering; the other uttered no word, but this man relates his whole
case. Thirdly, from the season and the time; this man was healed at a
feast, and on the Sabbath, that other on a different day. The places
too were different; one was cured in a house, the other by the pool.
The manner also of the cure was altered; there Christ said, "Thy sins
be forgiven thee,"
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but here He braced(1) the body first, and then cared for the soul. In
that case there was remission of sins, (for He saith, "Thy sins be
forgiven thee,") but in this, warning and threats to strengthen the man
for the future; "Sin no more, lest a worse thing come unto thee." (Ver.
14.) The charges also of the Jews are different; here they object to
Jesus, His working on the Sabbath, there they charge Him with blasphemy.
Consider now, I pray you, the exceeding wisdom of
God. He raised not up the man at once, but first maketh him familiar by
questioning, making way for the coming faith; nor doth He only raise,
but biddeth him "take up his bed," so as to confirm the miracle that
had been wrought, and that none might suppose what was done to be
illusion or a piece of acting. For he would not, unless his limbs had
been firmly and thoroughly compacted, have been able to carry his bed.
And this Christ often doth, effectually silencing those who would fain
be insolent. So in the case of the loaves, that no one might assert
that the men had been merely(2) satisfied, and that what was done was
an illusion, He caused that there should be many relics of the loaves.
So to the leper that was cleansed He said, "Go, show thyself to the
priest" (Matt. viii. 4); at once providing most certain proof of the
cleansing, and stopping the shameless mouths of those who asserted that
He was legislating in opposition to God. This also He did in like
manner in the case of the wine; for He did not merely show it to them,
but also caused it to be borne to the governor of the feast, in order
that one who knew nothing of what had been done, by his confession
might bear to Him unsuspected testimony; wherefore the Evangelist
saith, that the ruler of the feast "knew not whence it was," thus
showing the impartiality of his testimony. And in another place, when
He raised the dead, He said, "Give ye him to eat";(3) supplying this
proof of a real resurrection, and by these means persuading even the
foolish that He was no deceiver, no dealer in illusions,(4) but that He
had come for the salvation of the common nature of mankind.
[2.] But why did not Jesus require faith of this
man, as He did in the case of others, saying, "Believest thou that I am
able to do this?"(5) It was because the man did not yet clearly know
who He was; and it is not before, but after the working of miracles
that He is seen so doing. For persons who had beheld His power exerted
on others would reasonably have this said to them, while of those who
had not yet learned who He was, but who were to know afterwards by
means of signs, it is after the miracles that faith is required. And
therefore Matthew doth not introduce Christ as having said this at the
beginning of His miracles, but when He had healed many, to the two
blind men only.
Observe however in this way the faith of the
paralytic. When he had heard,(6) "Take up thy bed and walk," he did not
mock, nor say, "What can this mean? An Angel cometh down and troubleth
the water, and healeth only one, and dost Thou, a man, by a bare
command and word hope to be able to do greater things than Angels? This
is mere vanity, boasting, mockery." But he neither said nor imagined
anything like this, but at once he heard and arose, and becoming whole,
was not disobedient to Him that gave the command;(7) for immediately he
was made whole, and "took up his bed, and walked." What followed was
even far more admirable. That he believed at first, when no one
troubled him, was not so marvelous, but that afterwards, when the Jews
were full of madness and pressed upon him on all sides, accusing(8) and
besieging him and saying, "It is not lawful for thee to take up thy
bed," that then he gave no heed to(9) their madness, but most boldly in
the midst of the assembly(10) proclaimed his Benefactor and silenced
their shameless tongues, this, I say, was an act of great courage. For
when the Jews arose against him, and said in a reproachful and insolent
manner to him,
Ver. 10. "It is the Sabbath day, it is not lawful
for thee to carry thy bed"; hear what he saith:
Ver. 11. "He that made me whole, the Same said unto
me, Take up thy bed, and walk."
All but saying, "Ye are silly and mad who bid me not
to take Him for my Teacher who has delivered me from a long and
grievous malady, and not to obey whatever He may command."(11) Had he
chosen to act in an unfair manner, he might have spoke differently, as
thus, "I do not this of my own will, but at the bidding of another; if
this be a matter of blame, blame him who gave the order, and I will set
down the bed." And he might have concealed the cure, for he well knew
that they were vexed not so much at the breaking of the Sabbath, as at
the curing of his infirmity. Yet he neither concealed this, nor said
that, nor asked for pardon, but with loud voice confessed and
proclaimed the benefit. Thus did the paralytic; but consider how
unfairly they acted. For they said
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not, "Who is it that hath made thee whole?" on this point they were
silent, but kept on bringing forward the seeming transgression.
Vet. 12, 13. "What man is that which said unto thee,
Take up thy bed and walk? And he that was healed wist not who it was:
for Jesus had conveyed Himself away,(1) a multitude being in that
place."
And why did Jesus conceal Himself? First that while
He was absent, the testimony of the man might be unsuspected, for he
who now felt himself whole was a credible witness of the benefit. And
in the next place, that He might not cause the fury of the Jews to be
yet more inflamed, for the very sight of one whom they envy is wont to
kindle not a small spark in malicious persons. On this account He
retired, and left the deed by itself to plead its cause among them,
that He might not say anything in person respecting Himself, but that
they might do so who had been healed, and with them also the accusers.
Even these last for a while testify to the miracle, for they said not,
"Wherefore hast thou commanded these things to be done on the Sabbath
day?" but, "Wherefore doest thou these things on the Sabbath day?" not
being displeased at the transgression, but envious at the restoration
of the paralytic. Yet in respect of human labor, what the paralytic did
was rather a work, for the other(2) was a saying and a word. Here then
He commandeth another to break the Sabbath, but elsewhere He doth the
same Himself, mixing clay and anointing a man's eyes (c. 9); yet He
cloth these things not transgressing, but going beyond the Law. And on
this we shall hereafter speak. For He cloth not, when accused by the
Jews respecting the Sabbath, always defend Himself in the same terms,
and this we must carefully observe.
[3.] But let us consider awhile how great an evil is
envy, how it disables the eyes of the soul to the endangering his
salvation who is possessed by it. For as madmen often thrust their
swords against their own bodies, so also malicious persons looking only
to one thing, the injury(3) of him they envy, care not for their own
salvation. Men like these are worse than wild beasts; they when wanting
food, or having first been provoked by us, arm themselves against us;
but these men when they have received kindness, have often repaid their
benefactors as though they had wronged them. Worse than wild beasts are
they, like the devils, or perhaps worse than even those; for they
against us indeed have unceasing hostility, but do not plot against
those of their own nature, (and so by this Jesus silenced the Jews when
the said that He cast out devils by Beelzebub,) but these men neither
respect their common nature, nor spare their own selves. For before
they vex those whom they envy they vex their own souls, filling them
with all manner of trouble and despondency, fruitlessly and in vain.
For wherefore grievest thou, O man, at the prosperity of thy neighbor?
We ought to grieve at the ills we suffer, not because we see others in
good repute. Wherefore this sin is stripped of all excuse. The
fornicator may allege his lust, the thief his poverty, the man-slayer
his passion, frigid excuses and unreasonable, still they have these to
allege. But what reason, tell me, wilt thou name? None other at all,
but that of intense wickedness. If we are commanded to love our
enemies, what punishment shall we suffer if we hate our very friends?
And if he who loveth those that love him will be in no better a state
than the heathen, what excuse, what palliation shall he have who
injures those that have done him no wrong? Hear Paul, what he saith,
"Though I give my body to be burned, and have not charity, it profiteth
me nothing" (1 Cor. xiii. 3); now it is clear to every one that where
envy and malice are, there charity is not. This feeling is worse than
fornication and adultery, for these go no farther than him who doeth
them, but the tyranny of envy hath overturned entire Churches, and hath
destroyed the whole world. Envy is the mother of murder. Through this
Cain slew Abel his brother; through this Esau (would have slain) Jacob,
and his brethren Joseph, through this the devil all mankind. Thou
indeed now killest not, but thou dost many things worse than murder,
desiring that thy brother may act unseemly, laying snares for him on
all sides, paralyzing his labors on the side of virtue, grieving that
he pleaseth the Master of the world. Yet thou warrest not with thy
brother, but with Him whom he serves, Him thou insultest when thou
preferest thy glory to His. And what is in truth worst of all, is that
this sin seems to be an unimportant one, while in fact it is more
grievous than any other; for though thou showest mercy and watchest and
fastest, thou art more accursed than any if thou enviest thy brother.
As is clear from this circumstance also. A man of the Corinthians was
once guilty of adultery, yet he was charged with his sin and soon
restored to righteousness; Cain envied Abel; but he was not healed, and
although God Himself continually charmed(4) the wound, he became more
pained and wave-tossed, and was hurried on to murder. Thus this passion
is worse than that other, and doth not easily permit itself to be cured
except we give heed. Let us then by all means tear it up by the roots,
considering this, that as we offend God when we waste with envy at
other men's blessings, so
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when we rejoice with them we are well pleasing to Him, and render
ourselves partakers of the good things laid up for the righteous.
Therefore Paul exhorteth us to "Rejoice with them that do rejoice, and
weep with them that weep" (Rom. xii. 15), that on either hand we may
reap great profit.
Considering then that even when we labor not, by
rejoicing with him that laboreth, we become sharers of his crown, let
us cast aside all envy, and implant charity in our souls, that by
applauding those of our brethren who are well pleasing unto God, we may
obtain both present and future good things, through the grace and
lovingkindness of our Lord Jesus Christ, by whom and with whom, to the
Father and the Holy Ghost, be glory, now and ever, world without end.
Amen.
HOMILY XXXVIII.
JOHN v. 14.
"Afterward Jesus findeth him in the Temple, and said unto him, Behold,
thou art made whole; sin no more, lest a worse thing come unto thee."
[1.] A FEARFUL thing is sin, fearful, and the ruin
of the soul, and the mischief oftentimes through its excess has
overflowed and attacked men's bodies also. For since for the most part
when the soul is diseased we feel no pain, but if the body receive
though but a little hurt, we use every exertion to free it from its
infirmity, because we are sensible of the infirmity,(1) therefore God
oftentimes punisheth the body for the transgressions of the soul, so
that by means of the scourging of the inferior part, the better part
also may receive some healing. Thus too among the Corinthians Paul
restored the adulterer, checking the disease of the soul by the
destruction of the flesh, and having applied the knife to the body, so
repressed the evil (1 Cor. v. 5); like some excellent physician
employing external cautery for dropsy or spleen, when they refuse to
yield to internal remedies. This also Christ did in the case of the
paralytic; as He showed when He said, "Behold, thou art made whole; sin
no more, lest a worse thing come unto thee."
Now what do we learn from this? First, that his
disease had been produced by his sins; secondly, that the accounts of
hell fire are to be believed; thirdly, that the punishment is long, nay
endless. Where now are those who say, "I murdered in an hour, I
committed adultery in a little moment of time, and am I eternally
punished?" For behold this man had not sinned for so many years as he
suffered, for he had spent a whole lifetime in the length of his
punishment; and sins are not judged by time, but by the nature of the
transgressions. Besides this, we may see(2) another thing, that though
we have suffered severely for former sins, if we afterwards fall into
the same, we shall suffer much more severely. And with good reason; for
he who is not made better even by punishment, is afterwards led as
insensible and a despiser to still heavier chastisement. The fault
should of itself be sufficient to check and to render more sober the
man who once has slipped, but when not even the addition of punishment
effects this, he naturally requires more bitter torments.(3) Now if
even in this world when after punishment(4) we fall into the same sins,
we are chastised yet more severely then before, ought we not when after
sinning we have not been punished at all, to be then(5) very
exceedingly afraid and to tremble, as being about to endure something
irreparable? "And wherefore," saith some one, "are not all thus
punished? for we see many bad men well in body, vigorous, and enjoying
great prosperity." But let us not be confident, let us mourn for them
in this case most of all, since their having suffered nothing here,
helps them on" to a severer vengeance hereafter.(7) As Paul declares
when he saith, "But now that we are judged, we are chastened of the
Lord, that we should not be condemned with the world" (1 Cor. xi. 32);
for the punishments here are for warning, there for vengeance.
"What then," saith one, "do all diseases proceed
from sin?" Not all, but most of them; and some proceed from different
kinds of loose living,(8) since gluttony, intemperance, and sloth,
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produce such like sufferings. But the one rule we have to observe, is
to bear every stroke thankfully; for they are sent because of our sins,
as in the Kings we see one attacked by gout (1 Kings xv. 23); they are
sent also to make us approved, as the Lord saith to Job, "Thinkest thou
that I have spoken to thee, save that thou mightest appear righteous?"
(Job xl. 8, LXX.)
But why is it that in the case of these paralytics
Christ bringeth forward their sins? For He saith also to him in Matthew
who lay on a bed, "Son, be of good cheer, thy sins are forgiven thee"
(Matt. ix. 2): and to this man, "Behold, thou art made whole; sin no
more."(1) I know that some slander this paralytic, asserting that he
was an accuser of Christ, and that therefore this speech was addressed
to him; what then shall we say of the other in Matthew, who heard
nearly the same words? For Christ saith to him also, "Thy sins be
forgiven thee." Whence it is clear, that neither was this man thus
addressed on the account which they allege. And this we may see more
clearly from what follows;(2) for, saith the Evangelist, "Afterward
Jesus findeth him in the Temple," which is an indication of his great
piety; for he departed not into the market places and walks, nor gave
himself up to luxury and ease, but remained in the Temple, although
about to sustain so violent an attack and to be harassed by all
there.(3) Yet none of these things persuaded him to depart from the
Temple. Moreover Christ having found him, even after he had conversed
with the Jews, implied nothing of the kind. For had He desired to
charge him with this, He would have said to him, "Art thou again
attempting the same sins as before, art thou not made better by thy
cure?" Yet He said nothing of the kind, but merely secureth him for the
future.
[2.] Why then, when He had cured the halt and
maimed, did He not in any instance make mention of the like? Methinks
that the diseases of these (the paralytic) arose from acts of sin,
those of the others from natural infirmity. Or if this be not so, then
by means of these men, and by the words spoken to them, He hath spoken
to the rest also. For since this disease is more grievous than any
other, by the greater He correcteth also the less. And as when He had
healed a certain other He charged him to give glory to God, addressing
this exhortation not to him only but through him to all, so He
addresseth to these, and by these to all the rest of mankind, that
exhortation and advice which was given to them by word of mouth.
Besides this we may also say, that Jesus perceived great endurance in
his soul, and addressed the exhortation to him as to one who was able
to receive His command, keeping him to health both by the benefit, and
by the fear of future ills.
And observe the absence of boasting. He said not,
"Behold, I have made thee whole," but, "Thou art made whole; sin no
more." And again, not, "lest I punish thee," but, "lest a worse thing
come unto thee"; putting both expressions not personally,(4) and
showing that the cure was rather of grace than of merit. For He
declared not to him that he was delivered after suffering the deserved
amount of punishment, but that through lovingkindness he was made
whole. Had this not been the case, He would have said, "Behold, thou
hast suffered a sufficient punishment for thy sins, be thou steadfast
for the future." But now He spake not so, but how? "Behold, thou art
made whole; sin no more." Let us continually repeat these words to
ourselves, and if after having been chastised we have been delivered,
let each say to himself, "Behold, thou art made whole; sin no more."
But if we suffer not punishment though continuing in the same courses,
let us use for our charm that word of the Apostle, "The goodness of God
leadeth [us] to repentance, but after [our] hardness and impenitent
heart, [we] treasure up unto [ourselves] wrath." (Rom. ii. 4, 5.)
And not only by strengthening a the sick man's body,
but also in another way, did He afford him a strong proof of His
Divinity; for by saying, "Sin no more," He showed that He knew all the
transgressions that had formerly been committed by him; and by this He
would gain his belief as to the future.
Ver. 15. "The man departed, and told the Jews that
it was Jesus that had made him whole."
Again observe him continuing in the same right
feeling. He saith not, "This is he who said, Take up thy bed," but when
they continually advanced this seeming charge, he continually puts
forward the defense, again declaring his Healer, and seeking to attract
and attach others to Him. For he was not so unfeeling as after such a
benefit and charge to betray his Benefactor, and to speak as he did
with an evil intention. Had he been a wild beast, had he been something
unlike a man and of stone, the benefit and the fear would have been
enough to restrain him, since, having the threat lodged within, he
would have dreaded lest he should suffer "a worse thing," having
already received the greatest pledges(6) of the power of his Physician.
Besides, had he wished to slander Him, he would have said nothing about
his own cure, but would have mentioned and urged against Him the breach
of the Sabbath. But this is not the case, surely it is not; the words
are words of great boldness and candor; he pro-
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caims his Benefactor no less than the blind man did. For what said he?
"He made clay, and anointed mine eyes" (c. ix. 6); and so this man of
whom we now speak, "It is Jesus who made me whole."
Ver. 16. "Therefore did the Jews persecute Jesus,
and sought to slay Him, because He had done these things on the Sabbath
day." What then saith Christ?
Ver. 17. "My Father worketh hitherto, and I work."
When there was need to make excuse for the
Disciples, He brought forward David their fellow-servant, saying, "Have
ye not read what David did when he was an hungered?" (Matt. xii. 2.)
But when excuse was to be made for Himself, He betook Himself to the
Father, showing in two ways His Equality, by calling God His Father
peculiarly,(1) and by doing the same things which He did. "And
wherefore did He not mention what took place at Jericho(2)?" Because He
wished to raise them up from earth that they might no longer attend to
Him as to a man, but as to God, and as to one who ought to legislate:
since had He not been The Very Son and of the same Essence, the defense
would have been worse than the charge. For if a viceroy who had altered
a royal law should, when charged with so doing, excuse himself in this
manner, and say, "Yea, for the king also has annulled laws," he would
not be able to escape, but would thus increase the weight of the
charge. But in this instance, since the dignity is equal, the defense
is made perfect on most secure grounds. "From the charges," saith He,
"from which ye absolve God, absolve Me also." And therefore He said
first, "My Father," that He might persuade them even against their will
to allow to Him the same, through reverence of His clearly asserted
Sonship.
If any one say, "And how doth the Father 'work,' who
ceased on the seventh day from all His works?" let him learn the manner
in which He "worketh." What then is the manner of His working? He
careth for, He holdeth(3) together all that hath been made. Therefore
when thou beholdest the sun rising and the moon running in her path,
the lakes, and fountains, and rivers, and rains, the course of nature
in the seeds and in our own bodies and those of irrational beings, and
all the rest by means of which this universe is made up, then learn the
ceaseless working of the Father. "For He maketh His sun to rise upon
the evil and the good, and sendeth rain on the just and on the unjust."
(Matt. v. 45.) And again; "If God so clothe the grass of the field,
which to-day is, and to-morrow is cast into the fire(4) " (Matt. vi.
30); and speaking of the birds He said, "Your Heavenly Father feedeth
them."
[3.] In that place(5) then He did all on the Sabbath
day by words only, and added nothing more, but refuted their charges by
what was done in the Temple and from their own practice. But here where
He commanded a work to be done, the taking up a bed, (a thing of no
great importance as regarded the miracle,(6) though by it He showed one
point, a manifest violation of the Sabbath,) He leads up His discourse
to something greater, desiring the more to awe them by reference to the
dignity of the Father, and to lead them up to higher thought. Therefore
when His discourse is concerning the Sabbath, He maketh not His defense
as man only, or as God only, but sometimes in one way, sometimes in the
other; because He desired to persuade them both of the condescension of
the Dispensation, and the Dignity of His Godhead. Therefore He now
defendeth Himself as God, since had He always conversed with them
merely as a man, they would have continued in the same low condition.
Wherefore that this may not be, He bringeth forward the Father. Yet the
creation itself "worketh" on the Sabbath, (for the sun runneth, rivers
flow, fountains bubble, women bear,) but that thou mayest learn that He
is not of creation, He said not, "Yea, I work, for creation worketh,"
but, "Yea, I work, for My Father worketh."
Ver. 18. "Therefore the Jews sought the more to kill
Him, because He not only had broken the Sabbath, but said also that God
was His Father, making Himself equal with God."
And this he asserted not by words merely, but by
deeds, for not in speech alone, but also yet oftener by actions He
declared it. Why so? Because they might object to His words and charge
Him with arrogance, but when they saw the truth of His actions proved
by results, and His power proclaimed by works, after that they could
say nothing against Him.
But they who Will not receive these words in a right
mind assert, that "Christ made not Himself equal to God, but that the
Jews suspected this." Come then let us go over what has been said from
the beginning. Tell me, did the Jews persecute Him, or did they not? It
is clear to every one that they did. Did they persecute Him for this or
for something else? It is again allowed that it was for this. Did He
then break the Sabbath, or did He not? Against the fact that He did, no
one can have anything to say. Did He call God His Father, or did He not
call Him so? This too is true. Then the rest also
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follows by the same consequence; for as to call God His Father, to
break the Sabbath, and to be persecuted by the Jews for the former and
more especially for the latter reason, belonged not to a false
imagination, but to actual fact, so to make Himself equal to God was a
declaration of the same meaning.(1)
And this one may see more clearly from what He had
before said, for "My Father worketh and I work," is the expression of
One declaring Himself equal to God. For in these words He has marked(2)
no difference. He said not, "He worketh, and I minister," but, "As He
worketh, so work I"; and hath declared absolute Equality. But if He had
not wished to establish this, and the Jews had supposed so without
reason, He would not have allowed their minds to be deceived, but would
have corrected this. Besides, the Evangelist would not have been silent
on the subject, but would have plainly said that the Jews supposed so,
but that Jesus did not make Himself equal to God. As in another place
he doth this very thing, when he perceiveth that something was said in
one way, and understood in another; as, "Destroy this Temple," said
Christ, "and in three days I will raise It up" (c. ii. 19); speaking of
His Flesh. But the Jews, not understanding this, and supposing that the
words were spoken of the Jewish Temple, said, "Forty and six years was
this temple in building, and wilt Thou rear it up in three days?" Since
then He said one thing, and they imagined another, (for He spake of His
Flesh, and they thought that the words were spoken of their Temple,)
the Evangelist remarking on this, or rather correcting their
imagination, goes on to say, "But He spake of the Temple of His Body."
So that here also, if Christ had not made Himself equal with God, had
not wished to establish this, and yet the Jews had imagined that He
did, the writer would here also have corrected their supposition, and
would have said, "The Jews thought that He made Himself equal to God,
but indeed He spake not of equality." And this is done not in this
place only, nor by this Evangelist only, but again elsewhere another
Evangelist is seen to do the same. For when Christ warned His
disciples, saying, "Beware of the leaven of the Pharisees and
Sadducees" (Matt. xvi. 6), and they reasoned among themselves, saying,
"It is because we have taken no bread," and He spake of one thing,
calling their doctrine "leaven," but the disciples imagined another,
supposing that the words were said of bread; it is not now the
Evangelist who setteth them right, but Christ Himself, speaking thus,
"How is it that ye do not understand, that I spake not to you
concerning bread?" But here there is nothing of the kind.
"But," saith some one, "to remove this very thought
Christ has added,
Ver. 19. "'The Son can do nothing of Him self.'"
Man! He doth the contrary. He saith this not to take
away, but to confirm,(3) His Equality. But attend carefully, for this
is no common question. The expression "of Himself" is found in many
places of Scripture, with reference both to Christ and to the Holy
Ghost, and we must learn the force of the expression, that we may not
fall into the greatest errors; for if one take it separately by itself
in the way in which it is obvious to take it, consider how great an
absurdity will follow. He said not that He could do some things of
Himself and that others He could not, but universally,
[4.] "The Son can do nothing of Himself." I ask then
my opponent, "Can the Son do nothing of Himself, tell me?" If he reply.
"that He can do nothing," we will say, that He hath done of Himself the
very greatest of all goods. As Paul cries aloud, saying, "Who being in
the form of God, thought it not robbery to be equal with God, but made
Himself of no reputation, and took upon Him the form of a servant."
(Phil. ii. 6, 7.) And again, Christ Himself in another place saith, "I
have power to lay down My life, and I have power to take it again":
and, "No man taketh it from Me, but I lay it down of Myself." (c. x.
18.) Seest thou that He hath power over life and death, and that He
wrought of Himself so mighty a Dispensation? And why speak I concerning
Christ, when even we, than whom nothing can be meaner, do many things
of ourselves? Of ourselves we choose vice, of ourselves we go after
virtue, and if we do it not of ourselves, and not having power, we
shall neither suffer hell if we do wrong, nor enjoy the Kingdom if we
do right.
What then meaneth, "Can do nothing of Himself"? That
He can do nothing in opposition to the Father, nothing alien from,
nothing strange to Him,(4) which is especially the assertion of One
declaring an Equality and entire agreement.
But wherefore said He not, that "He doeth nothing
contrary," instead of, "He cannot do"? It was that from this again He
might show the invariableness and exactness of the Equality, for the
expression imputes not weakness to Him, but even shows(5) His great
power; since in another place Paul saith of the Father, "That by two
immutable things in which it was impos-
135
sible for God to lie" (Heb. vi. 18): and again, "If we deny Him--He
abideth faithful," for "He cannot deny Himself." (2 Tim. ii. 12, 13.)
And in truth this expression, "impossible," is not declaratory of
weakness, but power, power unspeakable. For what He saith is of this
kind, that "that Essence admitteth not such things as these." For just
as when we also say, "it is impossible for God to do wrong," we do not
impute to Him any weakness, but confess in Him an unutterable power; so
when He also saith, "I can of Mine own Self do nothing" (v. 30), His
meaning is, that "it is impossible, nature admits not,(1) that I should
do anything contrary to the Father." And that you may learn that this
is really what is said, let us, going over what follows, see whether
Christ agreeth with what is said by us, or among you. Thou sayest, that
the expression does away with His Power and His proper Authority, and
shows His might to be but weak; but I say, that this proves His
Equality, His unvarying Likeness,(2) (to the Father,) and the fact that
all is done as it were by one Will(3) and Power and Might. Let us then
enquire of Christ Himself, and see by what He next saith whether He
interpreteth these words according to thy supposition or according to
ours. What then saith He?
"For what things soever the Father(4) doeth these
also doeth the Son likewise."
Seest thou how He hath taken away you assertion by
the root, and confirmed what is said by us? since, if Christ doeth
nothing of Himself, neither will the Father do anything of Himself, if
so be that Christ doeth all things in like manner to Him.(5) If this be
not the case, another strange conclusion will follow. For He said not,
that "whatsoever things He saw the Father do, He did," but, "except He
see the Father doing anything, He doeth it not"; extending His words to
all time; now He will, according to you, be continually learning the
same things. Seest thou how exalted is the idea, and that the very
humility of the expression compelleth even the most shameless and
unwilling to avoid groveling thoughts, and such as are unsuited to His
dignity? For who so wretched and miserable as to assert, that the Son
learneth day by day what He must do? and how can that be true, "Thou
art the same, and Thy years shall not fail"? (Ps. cii. 27), or that
other, "All things were made by Him, and without Him was not anything
made" (c. i. 3); if the Father doeth certain things, and the Son seeth
and imitateth Him? Seest thou that from what was asserted above, and
from what was said afterwards, proof is given of His independent Power?
and if He bringeth forward some expressions in lowly manner, marvel
not, for since they persecuted Him when they had heard His exalted
sayings, and deemed Him to be an enemy of God, sinking(6) a little in
expression alone, He again leadeth His discourse up to the sublimer
doctrines, then in turn to the lower, varying His teaching that it
might be easy of acceptance even to the indisposed.(7) Observe, after
saying, "My Father worketh, and I work"; and after declaring Himself
equal with God, He addeth, "The Son can do nothing of Himself, but what
He seeth the Father do." Then again in a higher strain, "What things
soever the Father doeth, these also doeth the Son likewise." Then in a
lower,
Ver. 20. "The Father loveth the Son, and showeth Him
all things that Himself doeth; and He will show Him greater works than
these."
Seest thou how great is the humility of this? And
with reason; for what I said before, what I shall not cease to say, I
will now repeat, that when He uttereth anything low or humbly, He
putteth it in excess, that the very poverty of the expression may
persuade even the indisposed to receive the notions with pious
understanding. Since, if it be not so, see how absurd a thing is
asserted, making the trial from the words themselves For when He saith,
"And shall show Him greater works than these," He will be found not to
have yet learned many things, which cannot be said even of the
Apostles; for they when they had once received the grace of the Spirit,
in a moment both knew and were able to do all things which it was
needful that they should know and have power to do, while Christ will
be found to have not yet learned many things which He needed to know.
And what can be more absurd than this?
What then is His meaning? It was because He had
strengthened the paralytic, and was about to raise the dead, that He
thus spake, all but saying, "Wonder ye that I have strengthened the
paralyzed? Ye shall see greater things than these." But He spake not
thus, but proceeded somehow in a humbler strain, in order that He might
soothe(8) their madness. And that thou mayest learn that "shall show"
is not used absolutely, listen again to what followeth.
Ver. 21. "For as the Father raiseth up the dead, and
quickeneth them, even so the Son quickeneth whom He will."
Yet "can do nothing of Himself" is opposed to "whom
He will": since if He quickeneth "whom He will," He can do something
"of Himself," (for to "will" implies power,) but if He "can do nothing
of Himself," then He can-
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not "quicken whom He will." For the expression, "as the Father raiseth
up," showeth unvarying resemblance in Power, and "whom He will,"
Equality of Authority. Seest thou therefore that "cannot do anything of
Himself" is the expression of One not taking away His (own) authority,
but declaring the unvarying resemblance of His Power and Will (to those
of the Father)? In this sense also understand the words, "shall show to
Him"; for in another place He saith, "I will raise him up at the last
Day." (c. vi. 40.) And again, to show that He doth it not by receiving
an inward power(1) from above, He saith, "I am the Resurrection and the
Life." (c. xi. 25.) Then that thou mayest not assert that He raiseth
what dead He will and quickeneth them, but that He doth not other
things in such manner, He anticipateth and preventeth every objection
of the kind by saying, "What things soever He doeth, these also doeth
the Son likewise," thus declaring that He doeth all things which the
Father doeth, and as the Father doeth them; whether thou speakest of
the raising of the dead, or the fashioning(2) of bodies, or the
remission of sins, or any other matter whatever, He worketh in like
manner to Him who begat Him.
[5.] But men careless of their salvation give heed
to none of these things; so great an evil is it to be in love with
precedence. This has been the mother of heresies, this has confirmed
the impiety of the heathen.(3) For God desired that His invisible
things should be understood by the creation of this world (Rom. i. 20),
but they having left these and refused to come by this mode of
teaching, cut out for themselves another way, and so were cast out from
the true.(4) And the Jews believed not because they received honor from
one another, and sought not the honor which is from God. But let us,
beloved, avoid this disease exceedingly and with all earnestness; for
though we have ten thousand good qualities, this plague of vainglory is
sufficient to bring them all to nought. (c. v. 44.) If therefore we
desire praise, let us seek the praise which is from God, for the praise
of men of what kind soever it be, as soon as it has appeared has
perished, or if it perish not, brings to us no profit, and often
proceeds from a corrupt judgment. And what is there to be admired in
the honor which is from men? which young dancers enjoy, and abandoned
women, and covetous and rapacious men? But he who is approved of God,
is approved not with these, but with those holy men the Prophets and
Apostles, who have shown forth an angelic life. If we feel any desire
to lead multitudes about with us or be looked at by them, let us
consider the matter apart by itself, and we shall find that it is
utterly worthless. In fine, if thou art fond of crowds, draw to thyself
the host of angels, and become terrible to the devils, then shalt thou
care nothing for mortal things, but shalt tread all that is splendid
underfoot as mire and clay; and shall clearly see that nothing so fits
a soul for shame as the passion for glory; for it cannot, it cannot be,
that the man who desires this should live the crucified life, as on the
other hand it is not possible that the man who hath trodden this
underfoot should not tread down most other passions; for he who masters
this will get the better of envy and covetousness, and all the grievous
maladies. "And how," saith some one, "shall we get the better of it?"
If we look to the other glory which is from heaven, and from which this
kind strives to cast us out. For that heavenly glory both makes us
honored here, and passes with us into the life which is to come, and
delivers us from all fleshly slavery which we now most miserably serve,
giving up ourselves entirely to earth and the things of earth. For if
you go into the forum, if you enter into a house, into the streets,
into the soldiers' quarters, into inns, taverns, ships, islands,
palaces, courts of justice, council chambers, you shall everywhere find
anxiety for things present and belonging to this life, and each man
laboring for these things, whether gone or coming, traveling or staying
at home, voyaging, tilling lands, in the fields, in the cities, in a
word, all. What hope then of salvation have we, when inhabiting God's
earth we care not for the things of God, when bidden to be aliens from
earthly things we are aliens from heaven and citizens of earth? What
can be worse than this insensibility, when hearing each day of the
Judgment and of the Kingdom, we imitate the men in the days of Noah,
and those of Sodom, waiting to learn all by actual experience? Yet for
this purpose were all those things written, that if any one believe not
that which is to come, he may, from what has already been, get certain
proof of what shall be. Considering therefore these things, both the
past and the future, let us at least take breath a little from this
hard slavery, and make some account of our souls also,(5) that we may
obtain both present and future blessings; through the grace and
lovingkindness of our Lord Jesus Christ, to whom, with the Father and
the Holy Ghost, be glory, now and ever, and world without end. Amen.
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HOMILY XXXIX.
JOHN v. 23, 24.
"For My Father judgeth no man, but hath committed all judgment to the
Son; that all men should honor the Son, even as they honor the Father."
[1.] BELOVED, we need great diligence in all things,
for we shall render account of and undergo a strict enquiry both of
words and works. Our interests stop not with what now is, but a certain
other condition of life shall receive us after this, and we shall be
brought before a fearful tribunal. "For we must appear before the
Judgment-seat of Christ, that every one may receive the things done in
his body, according to that he hath done, whether it be good or bad."
(2 Cor. v. 10.) Let us ever bear in mind this tribunal, that we may
thus be enabled at all times to continue in virtue; for as he who has
cast out from his soul that day, rushes like a horse that has burst his
bridle to precipices, (for "his ways are always defiled " (1)--Ps. x.
5,) and then assigning the reason the Psalmist hath added, "He putteth
Thy judgments far away out of his sight";) so he that always retains
this fear will walk soberly. "Remember," saith one, "thy last things,
and thou shalt never do amiss." (Ecclus. vii. 40.) For He who now hath
remitted our sins, will then sin in judgment; He who hath died for our
sake will then appear again to judge all mankind.(2) "Unto them that
look for Him," saith the Apostle, "shall He appear the second time
without sin unto salvation." (Heb. ix. 28.) Wherefore in this place
also He saith, "My Father judgeth no man, but hath committed all
judgment unto the Son; that all men should honor the Son; even as they
honor the Father."
"Shall we then," saith some one, "also call Him
Father?" Away with the thought. He useth the word "Son" that we may
honor Him still remaining a Son, as we honor the Father; but he who
calleth Him "Father" doth not honor the Son as the Father, but has
confounded the whole. Moreover as men are not so much brought to by
being benefited as by being punished, on this account He hath spoken
thus terribly,(3) that even fear may draw them to honor Him. And when
He saith "all," His meaning is this, that He hath power to punish and
to honor, and doeth either as He will.(4) The expression "hath given,"
is used that thou mayest not suppose Him not to have been Begotten, and
so think that there are two Fathers. For all that the Father is, this
the Son is also,(5) Begotten, and remaining a Son. And that thou mayest
learn that "hath given" is the same as "hath begotten," hear this very
thing declared by another place. "As," saith Christ, "the Father hath
life in Himself, so hath He given to the Son to have life in Himself."
(Ver. 26.) "What then? Did he first beget and then give Him life? For
he who giveth, giveth to something which is. Was He then begotten
without life?" Not even the devils could imagine this for it is very
foolish as well as impious. As then "hath given life" is "hath begotten
Him who is Life," so, "hath given judgment" is "hath begotten Him who
shall be Judge."
That thou mayest not when thou hearest that He hath
the Father for His cause imagine any difference(6) of essence or
inferiority of honor, He cometh to judge thee, by this proving His
Equality.(7) For He who hath authority to punish and to honor whom He
will, hath the same Power with the Father. Since, if this be not the
case, if having been begotten He afterwards received the honor, how
came it that He was afterwards [thus] honored, by what mode of
advancement reached He so far as to receive and be appointed to this
dignity? Are ye not ashamed thus impudently to apply to that Pure s
Nature which admitteth of no addition these carnal and mean
imaginations?
"Why then," saith some one, "doth Christ so speak?"
That His words may be readily received, and to clear the way for
sublime sayings; therefore He mixeth these with those, and those with
these. And observe how (He doth it); for it is good to see this from
the beginning. He said, "My Father worketh, and I work" (c. v. 17,
&c.): declaring by this their Equality and Equal honor. But they
"sought to kill Him." What doth He then? He lowereth His form of speech
indeed, and putteth the same meaning when He saith, "The Son can do
nothing of Himself." Then again He raiseth His discourse to high
matters, saying, "What things soever the Father doeth, these also doeth
the Son likewise." Then He returneth to what is lower, "For the Father
loveth the Son, and showeth Him all things that Himself doeth;
138
and He will show Him greater things than these." Then He riseth higher,
"For as the Father raiseth up the dead and quickeneth them, even so the
Son quickeneth whom He will." After this again He joineth the high and
the low together, "For neither doth the Father judge any one, but hath
given all judgment to the Son"; then riseth again, "That all men should
honor the Son, even as they honor the Father." Seest thou how He
varieth the discourse, weaving it both of high and low words and
expressions, in order that it might be acceptable to the men of that
time, and that those who should come after might receive no injury,
gaining from the higher part a right opinion of the rest? For if this
be not the case, if these sayings were not uttered through
condescension, wherefore were the high expressions added? Because one
who is entitled to utter great words concerning himself, hath, when he
saith anything mean and low, this reasonable excuse, that he doth it
for some prudential purpose;(1) but if one who ought to speak meanly of
himself saith anything great, on what account doth he utter words which
surpass his nature? This is not for any purpose at all, but an act of
extreme impiety.(2)
[2.] We are therefore able to assign a reason for
the lowly expressions, a reason sufficient and becoming to God, namely,
His condescension, His teaching us to be moderate, and the salvation
which is thus wrought for us. To declare which He said Himself in
another place, "These things I say that ye might be saved." For when He
left His own witness, and betook Himself to that of John, (a thing
unworthy of His greatness,) He putteth the reason of such lowliness of
language, and saith, "These things I say that ye might be saved." And
ye who assert that He hath not the same authority and power with Him
who begot Him, what can ye say when ye hear Him utter words by which He
declareth His Authority and Power and Glory equal in respect of the
Father? Wherefore, if He be as ye assert very inferior, doth He claim
the same honor? Nor doth He stop even here, but goeth on to say,
"He that honoreth not the Son honoreth not the
Father which hath sent Him." Seest thou how the honor of the Son is
connected with that of the Father? "What of that?" saith one. "We see
the same in the case of the Apostles; 'He,' saith Christ, 'who
receiveth you receiveth Me.'" (Matt. x. 40.) But in that place He
speaketh so, because He maketh the concerns of His servants His own;
here, because the Essence and the Glory is One (with that of the
Father). Therefore(3) it is not said of the Apostles." that they may
honor," but rightly He saith, "He that honoreth not the Son honoreth
not the Father." For where there are two kings, if one is insulted the
other is insulted also, and especially when he that is insulted is a
son. He is insulted even when one of his soldiers is maltreated; not in
the same way as in this case, but as it were in the person of
another,(4) while here it is as it were in his own. Wherefore He
beforehand said, "That they should honor the Son even as they honor the
Father," in order that when He should say, "He that honoreth not the
Son honoreth not the Father," thou mightest understand that the honor
is the same. For He saith not merely, "he that honoreth not the Son,"
but "he that honoreth Him not so as I have said" "honoreth not the
Father."
"And how," saith one, "can he that sendeth and he
that is sent be of the same essence?" Again, thou bringest down the
argument to carnal things, and perceivest not that all this has been
said for no other purpose, but that we might know Him to be The
Cause,(5) and not fall into the error(6) of Sabellius, and that in this
manner the infirmity of the Jews might be healed, so that He might not
be deemed an enemy of God;(7) for they said, "This man is not of God"
(c. ix. 16), "This man hath not come from God." Now to remove this
suspicion, high sayings did not contribute so much as the lowly, and
therefore continually and everywhere He said that He had been "sent";
not that thou mightest suppose that expression to be(8) any lessening
of His greatness, but in order to stop their mouths. And for this cause
also He constantly betaketh Himself to the Father, interposing moreover
mention of His own high Parentage.(9) For had He said all in proportion
to His dignity, the Jews would not have received His words, since
because of a few such expressions. they persecuted and oftentimes
stoned Him; and if looking wholly to them He had used none but low
expressions, many in after times might have been harmed. Wherefore He
mingleth and blendeth(10) His teaching, both by these lowly sayings
stopping, as I said, the mouths of the Jews, and also by expressions
suited to His dignity banishing n from men of sense any mean notion of
what He had said, and proving that such a notion did not in any wise
apply to Him at all.
The expression "having been sent" denoteth change of
place--but God is everywhere present. Wherefore then saith He that He
was
139
"sent"? He speaketh in an earthly(1) way,(2) declaring His unanimity
with the Father. At least He shapeth His succeeding words with a desire
to effect this.
Ver. 24. "Verily, verily, I say unto you, He that
heareth My word, and believeth on Him that sent Me, hath everlasting
life."
Seest thou how continually He putteth the same thing
to cure that feeling of suspicion, both in this place and in what
follows by fear and by promises of blessings removing their jealousy of
Him, and then again condescending greatly in words? For He said not,
"he that heareth My words, and believeth on Me," since they would have
certainly deemed that to be pride, and a superfluous pomp of words;
because, if after a very long time, and ten thousand miracles, they
suspected this when He spake after this manner, much more would they
have done so then. It was on this account that at that later period(3)
they said to Him, "Abraham is dead, and the prophets are dead, how
sayest Thou,(4) If a man keep My saying, he shall never taste of
death?" (c. viii. 52.) In order therefore that they may not here also
become furious, see what He saith, "He that heareth My word, and
believeth on Him that sent Me, hath everlasting life." This had no
small effect in making His discourse acceptable, when they learned that
those who hear Him believe in the Father also; for after having
received this with readiness, they would more easily receive the rest.
So that the very speaking in a humble manner contributed and led the
way to higher things; for after saying, "hath everlasting life," He
addeth,
"And cometh not into judgment, but is passed from
death unto life."
By these two things He maketh His discourse
acceptable; first, because it is the Father who is believed on, and
then, because the believer enjoyeth many blessings. And the "cometh not
into judgment" meaneth, "is not punished," for He speaketh not of death
"here," but of death eternal, as also of the other "life" which is
deathless.
Ver. 25. "Verily, verily, I say unto you, the hour
cometh, and now is, when the dead shall hear the voice of the Son of
God: and they that have heard shall live."
Having said the words, He speaketh also of the proof
by deeds.(5) For when He had said, "As the Father raiseth up the dead
and quickeneth them, even so the Son quickeneth whom He will," that the
thing may not seem to be mere boasting and pride, He affordeth proof(6)
by works, saying, "The hour cometh"; then, that thou mayest not deem
that the time is long, He addeth, "and now is, when the dead shall hear
the voice of the Son of God, and they that have heard shall live."
Seest thou here His absolute and unutterable authority? For as it shall
be in the Resurrection, even so, He saith, it shall be "now." Then too
when we hear His voice commanding us we are raised; for, saith the
Apostle, "at the command of God the dead shall arise."(7) "And whence,"
perhaps some one will ask, "is it clear that the words are not mere
boast?" From what He hath added, "and now is"; because had His promises
referred only to some future time, His discourse would have been
suspected by them, but now He supplieth them with a proof: "While I,"
saith He, "am tarrying among you, this thing shall come to pass"; and
He would not, had He not possessed the power, have promised for that
time, lest through the promise He should incur the greater ridicule.
Then too He addeth an argument demonstrative of His assertions, saying,
Ver. 26. "For as the Father hath life in Himself, so
hath He given to the Son to have life in Himself."
[3.] Seest thou that this declareth a perfect
likeness save in one(8) point, which is the One being a Father, and the
Other a Son? for the expression "hath given," merely introduceth this
distinction, but declareth that all the rest is equal and exactly
alike. Whence it is clear that the Son doeth all things with as much
authority and power as the Father, and that He is not empowered from
some other source, for He "hath life" so as the Father hath. And on
this. account, what comes after is straightway added, that from this we
may understand the other also. What is this then? It is,
Ver. 27. "Hath given Him authority to execute
judgment also."
And wherefore doth He continually(9) dwell upon
"resurrection" and "judgment"? For He saith, "As the Father raiseth up
the dead and quickeneth them, even so the Son quickeneth whom He will":
and again, "the Father judgeth no man, but hath committed all judgment
to the Son": and again, "As the Father hath life in Himself so hath He
given to the Son to have life in Himself"; and again, "They that have
heard [the Voice of the Son of God] shall live"; and here again, "Hath
given to Him authority to execute judgment." Wherefore doth He dwell on
these things continually? I mean, on "judgment," and "life," and
"resurrection"? It is because these subjects are able most of any to
attract even the obstinate hearer.
140
For the man who is persuaded that he shall both rise again and shall
give account to Christ(1) of his transgressions, even though he have
seen no other sign, yet having admitted this, will surely run to Him to
propitiate his Judge.
"That He is the Son of Man (v. 28), marvel not at
this."
Paul of Samosata rendereth it not so; but how? "Hath
given Him authority to execute judgment, 'because' He is the Son of
Man."(2) Now the passage thus read is inconsequent, for He did not
receive judgment "because" He was man, (since then what hindered all
men from being judges,) but because He is the Son of that Ineffable
Essence, therefore is He Judge. So we must read, "That He is the Son of
Man, marvel not at this." For when what He said seemed to the hearers
inconsistent, and they deemed Him nothing more than mere man while His
words were greater than suited man yea, or even angel, and were proper
to God only, to solve this objection He addeth,
Ver. 28, 29. "Marvel not [that He is the Son of
Man,(3)] for the hour is coming in the which they(4) that are in the
tombs shall hear His voice and shall go forth, they that have done good
to the resurrection of life, and they that have done evil to the
resurrection of judgment."
And wherefore said He not, "Marvel not that He is
the Son of Man, for He is also the Son of God," but rather mentioned
the "resurrection"? He did indeed put this above, by saying, "shall
hear the Voice of the Son of God." And if here He is silent on the
matter, wonder not; for after mentioning a work which was proper to
God, He then permitteth His hearers to collect from it that He was God,
and the Son of God. For had this been continually asserted by Himself,
it would at that time have offended them but when proved by the
argument of miracles it rendered His doctrine less burdensome. So they
who put together syllogisms, when having laid down their premises(5)
they have fairly(6) proved the point in question, frequently do not
draw the conclusion themselves, but to render their hearers more fairly
disposed, and to make their victory more evident, cause the opponent
himself to give the verdict, so that the by-standers may the rather
agree with them when their opponents decide in their favor. When
therefore He mentioned the resurrection of Lazarus, He spake not of the
Judgment (for it was not for this that Lazarus arose); but when He
spake generally He also added, that "they that have done good shall go
forth unto the resurrection of life, and they that have done evil unto
the resurrection of judgment." Thus also John led on his hearers by
speaking of the Judgment, and that "he that believeth not on the Son,
shall not see life, but the wrath of God abideth on him" (c. iii. 36):
so too Himself led on Nicodemus: "He that believeth on the Son," He
said to him, "is not judged, but he that believeth not is judged
already" (c. iii. 18); and so here He mentioneth the Judgment-seat(7)
and the punishment which shall follow upon evil deeds. For because He
had said above, "He that heareth My words and believeth on Him that
sent Me," "is not judged," lest any one should imagine that this alone
is sufficient for salvation, He addeth also the result of man's
life,(8) declaring that "they which have done good shall come forth
unto the resurrection of life, and they that have done evil unto the
resurrection of judgment." Since then He had said that all the world
should render account to Him, and that all at His Voice should rise
again, a thing new and strange and even now disbelieved by many who
seem to have believed, not to say by the Jews at that time, hear how He
goeth to prove it, again condescending to the infirmity of His hearers.
Ver. 30. "I can of Mine own self do nothing; as I
hear I judge, and My judgment is just, because I seek not Mine own
will, but the will of Him(9) which sent Me."
Although He had but lately given no trifling proof
of the Resurrection by bracing(10) the paralytic; on which account also
He had not spoken of the Resurrection before He had done what fell
little short of resurrection. And the Judgment He hinted at after He
had braced the body, by saying, "Behold, thou art made whole, sin no
more, lest a worse thing come unto thee"; yet still He proclaimed
beforehand the resurrection of Lazarus and of the world. And when He
had spoken of these two, that of Lazarus which should come to pass
almost immediately, and that of the inhabited world which should be
long after, He confirmeth the first by the paralytic and by the
nearness of the time, saying, "The hour cometh and now is"; the other
by the raising of Lazarus, by what had already come to pass bringing
before their sight what had not yet done so. And this we may observe
Him do everywhere, putting (forth) two or three predictions, and always
confirming the future by the past.
[4.] Yet after saying and doing so much, since they
still were very weak(11) He is not content, but by other expressions
calms their disputations temper,(12) saying, "I can of Myself do
nothing; as I hear I judge, and My judgment is just, because I seek not
Mine own will, but the will of Him which sent Me." For since He
141
appeared to make some assertions strange and varying from those of the
Prophets, (for they said that it is God who judgeth all the earth, that
is, the human race; and this truth David everywhere loudly proclaimed,
"He shall judge the people in righteousness," and, "God is a righteous
Judge, strong and patient" (Ps. xcvi. 10, and vii. xx, LXX.); as did
all the Prophets and Moses; but Christ said, "The Father judgeth no
man, but hath committed all judgment to the Son":(1) an expression
which was sufficient to perplex a Jew who heard it, and to make him in
turn suspect Christ of being an enemy of God,) He here greatly
condescendeth in His speech, and as far as their infirmity requireth,
in order to pluck up by the roots this pernicious opinion, and saith,
"I can of Myself do nothing"; that is, "nothing strange, or unlike,(2)
or what the Father desireth not will ye see done or hear said by Me."
And having before declared that He was "the Son of Man," and because
they(3) supposed Him to be a man at that time, so also He putteth [His
expressions] here. As then when He said above, "We speak that we have
heard, and testify that we have seen"; and when John said, "What He
hath seen He testifieth, and no man receiveth His testimony" (c. iii.
32); both expressions are used respecting exact knowledge, not
concerning hearing and seeing merely; so in this place when He speaketh
of "hearing," He declareth nothing else than that it is impossible for
Him to desire anything, save what the Father desireth. Still He said
not so plainly, (for they would not as yet have at once received it on
hearing it thus asserted;) and how? in a manner very condescending and
befitting a mere man, "As I hear I judge." Again He useth these words
in this place, not with reference to "instruction," (for He said not,
"as I am taught," but "as I hear";) nor as though He needed to listen,
(for not only did He not require to be taught, but He needed not even
to listen;) but it was to declare the Unanimity and Identity of [His
and the Father's] decision, as though He had said, "So I judge, as if
it were the Father Himself that judged." Then He addeth, "and I know
that My judgment is just, because I seek not Mine own will, but the
will of Him that sent Me." What sayest Thou? Hast Thou swill different
from that of the Father? Yet in another place He saith, "As I and Thou
are One," (speaking of will and unanimity,) "grant to these also that
they may be one in Us" (c. xvii. 21; not verbally quoted); that is, "in
faith concerning Us." Seest thou that the words which seem most humble
are those which conceal a high meaning? For what He implieth is of this
kind: not that the will of the Father is one, and His own another; but
that, "as one will in one mind, so is Mine own will and My Father's."
And marvel not that He hath asserted so close a
conjunction; for with reference to the Spirit also Paul hath used this
illustration: "What man knoweth the things of a man, save the spirit of
man which is in him? even so the things of God knoweth no man, but the
Spirit of God." Thus Christ's meaning is no other than this: "I have
not a will different and apart from that of the Father,(4) but if He
desireth anything, then I also; if I, then He also. As therefore none
could object to the Father judging, so neither may any to Me, for the
sentence of Each(5) is given from the same Mind." And if He uttereth
these words rather as a man, marvel not, seeing that they still deemed
Him to be mere man. Therefore in passages like these it is necessary
not merely to enquire into the meaning of the words, but also to take
into account the suspicion of the hearers, and listen to what is said
as being addressed to that suspicion. Otherwise many difficulties will
follow. Consider for instance, He saith, "I seek not Mine own will":
according to this then His will is different (from that of the Father),
is imperfect, nay, not merely imperfect, but even unprofitable. "For if
it be saving, if it agree with that of the Father, wherefore dost Thou
not seek it?" Mortals might with reason say so because they have many
wills contrary to what seemeth good to the Father, but Thou, wherefore
sayest Thou this, who art in all things like the Father? for this none
would say is the language even of a "man" made perfect and crucified.
For if Paul so blended himself(6) with the will of God as to say, "I
live, yet no longer I, but Christ liveth in me" (Gal. ii. 20), how
saith the Lord of all, "I seek not Mine own will, but the will of Him
that sent Me," as though that will were different? What then is His
meaning? He applieth(7) His discourse as if the case were that of a
mere man, and suiteth His language to the suspicion of His hearers. For
when He had, by what had gone before, given proof of His sayings,
speaking partly as God, partly as a mere man, He again as a man
endeavoreth to establish(8) the same, and saith, "My judgment is just."
And whence is this seen? "Because I seek not Mine own will, but the
will of Him that sent Me." "For as in the case of men, he that is free
from selfishness cannot be justly charged with having given an unfair
decision, so neither will ye now be able to accuse Me. He that desireth
to establish his own, may perhaps by
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many be suspected of corrupting justice with this intent; but he that
looketh not to his own, what reason can he have for not deciding
justly? Apply now this reasoning to My case. Had I said that I was not
sent by the Father, had I not referred to Him the glory of what was
done, some of you might perhaps have suspected that desiring to gain
honor for Myself, I said the thing that is not; but if I impute and
refer what is done to another, wherefore and whence can ye have cause
to suspect My words?" Seest thou how He confirmed His discourse, and
asserted that "His judgment was just" by an argument which any common
man might have used in defending himself? Seest thou how what I have
often said is clearly visible? What is that? It is that the exceeding
humility of the expressions most persuadeth men of sense not to receive
the words off hand(1) and then fall down [into low thoughts], but
rather to take pains that they reach to the height of their meaning;
this humility too with much ease then raiseth up those who were once
groveling on the ground.
Now bearing all this in mind, let us not, I exhort
you, carelessly pass by Christ's words, but enquire closely into them
all, everywhere considering the reason of what has been said; and let
us not deem that ignorance and simplicity will be sufficient to excuse
us, for He hath bidden us not merely to be "harmless," but "wise."
(Matt. x. 16.) Let us therefore practice wisdom with simplicity, both
as to doctrines and the right actions(2) of our lives; let us judge
ourselves here, that we be not condemned with the world hereafter;(3)
let us act towards our fellow-servants as we desire our Master to act
towards us: for (we say), "Forgive us our debts, as we forgive our
debtors." (Matt. vi. 12.) I know that the smitten soul endureth not
meekly, but if we consider that by so doing we do a kindness not to him
who hath grieved us but to ourselves, we shall soon let go the venom of
our wrath; for he who forgave not the hundred pence to him who had
transgressed against him, wronged not his fellow-servant but himself,
by rendering himself liable for the ten thousand talents of which he
had before received forgiveness. (Matt. xviii. 30-34.) When therefore
we forgive not others, we forgive not ourselves. And so let us not
merely say to God, "remember not our offenses"; but let each also say
to himself, "let us not remember the offenses of our fellow-servants
done against us." For thou first givest judgment on thine own sins, and
God judgeth after;(4) thou proposest the law concerning remission and
punishment, thou declarest thy decision on these matters, and therefore
whether God shall or shall not remember, rests with thee. For which
cause Paul biddeth us "forgive, if any One hath cause of complaint
against any" (Col. iii. 13), and not simply forgive, but so that not
even any remnants be left behind. Since Christ not only did not publish
our transgressions, but did not put us the transgressors in mind of
them, nor say, "in such and such things hast thou offended," but
remitted and blotted out the handwriting, not reckoning our offenses,
as Paul hath also declared. (Col. ii. 14.) Let us too do this; let us
wipe away all [trespasses against us] from our minds; and if any good
thing hath been done to us by him that hath grieved us, let us only
reckon that; but if anything grievous and hard to bear, let us cast it
forth and blot it out, so that not even a vestige of it remain. And if
no good has been done us by him, so much the greater recompense and
higher credit will be ours if we forgive. Others by watching, by making
the earth their bed, by ten thousand hardships, wipe away their sins,
but thou by an easier way, I mean by not remembering wrongs, mayest
cause all thy trespasses to disappear. Why then thrustest thou the
sword against thyself, as do mad and frantic men, and banishest thyself
from the life which is to come, when thou oughtest to use every means
to attain unto it? For if this present life be so desirable, what can
one say of that other from which pain, and grief, and mourning, have
fled away? There it needs not to fear death, nor imagine any end to
those good things. Blessed, thrice blessed, yea, and this many times
over, are they who enjoy that blessed rest, while they are miserable,
thrice miserable, yea, ten thousand times miserable, who have cast
themselves forth from that blessedness. "And what," saith some one, "is
it that maketh us to enjoy that life?" Hear the Judge Himself
conversing with a certain young man on this matter. When the young man
said, "What shall I do to inherit eternal life?" (Matt. xix. 16)
Christ, after repeating to him the other commandments, ended with the
love of his neighbor. Perhaps like that rich man some of my hearers
will say, "that we also have kept these, for we neither have robbed,
nor killed, nor committed adultery"; yet assuredly thou wilt not be
able to say this, that thou hast loved thy neighbor as thou oughtest to
have loved him. For if a man hath envied or spoken evil of another, if
he hath not helped him when injured, or not imparted to him of his
substance, then neither hath he loved him, Now Christ hath commanded
not only this, but something besides. What then is this? "Sell," he
saith, "that thou hast, and give to the poor; and come, follow Me"
(Matt. xix. 21): terming the imitating Him in our actions "following"
Him. What learn we hence? First, that
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he who hath not all these things cannot attain unto the chief places in
"that" rest. For after the young man had said, "All these things have I
done," Christ, as though some great thing were wanting to his being
perfectly approved, replied, "If thou wilt be perfect, sell that thou
hast, and give to the poor: and come, follow Me." First then we may
learn this; secondly, that Christ rebuked the man for his vain boast;
for one who lived in such superfluity, and regarded not others living
in poverty, how could he love his neighbor? So that neither in this
matter did he speak truly. But let us do both the one and the other of
these things; let us be eager to empt out our substance, and to
purchase heaven. Since if for worldly honor men have often expended
their whole possessions, an honor which was to stay here below, and
even here not to stay by us long, (for many even much before their
deaths have been stripped of their supremacy, and others because of it
have often lost their lives, and yet, although aware of this, they
expend all for its sake;) if now they do so much for this kind of
honor, what can be more wretched than we if for the sake of that honor
which abideth and which cannot be taken from us we will not give up
even a little, nor supply to others those things which in a short time
while yet here we shall leave? What madness must it be, when it is in
our power voluntarily to give to others, and so to take with us those
things of which we shall even against our will be deprived, to refuse
to do so? Yet if a man were being led to death, and it were proposed to
him to give up all his goods and so go free, we should think a favor
was conferred upon him; and shall we, who are being led on the way to
the pit, shall we, when it is allowed us to give up half and be free,
prefer to be punished, and uselessly to retain what is not ours even to
the losing what is so? What excuse shall we have, what claim for
pardon, who, when so easy a road has been cut for us unto life, rush
down precipices, and travel along an unprofitable path, depriving
ourselves of all things both here and hereafter, when we might enjoy
both in security? If then we did not so before, let us at least stop
now; and coming to ourselves, let us rightly dispose of things present,
that we may easily receive those which are to come, through the grace
and lovingkindness of our Lord Jesus Christ, with whom to the Father
and the Holy Ghost be glory, for ever and ever. Amen.
HOMILY XL.
JOHN V. 31, 32.
"If I bear witness of Myself, My witness is not true; there is another
that beareth witness of Me, and I know that the witness which he
witnesseth of Me is true."
[1.] IF any one unpracticed in the art undertake to
work a mine, he will get no gold, but confounding all aimlessly and
together, will undergo a labor unprofitable and pernicious: so also
they who understand not the method(1) of Holy Scripture, nor search out
its peculiarities(2) and laws, but go over all its points carelessly
and in one manner, will mix the gold with earth, and never discover the
treasure which is laid up in it. I say this now because the passage
before us containeth much gold, not indeed manifest to view, but
covered over with much obscurity, and therefore by digging and
purifying we must arrive at the legitimate sense. For who would not at
once be troubled at hearing Christ say, "If I testify of Myself, My
witness is not true"; inasmuch as He often appeareth to have testified
of Himself? For instance, conversing with the Samaritan woman He said,
"I Am that speak unto thee": and in like manner to the blind man, "It
is He that talketh with thee" (c. ix. 37); and rebuking the Jews, "Ye
say,(3) thou blasphemest, because I said I am the Son of God." (c. x.
36.) And in many other places besides He doth this. If now all these
assertions be false, what hope of salvation shall we have? And where
shall we find truth when Truth Itself declareth, "My witness is not
true"? Nor doth this appear to be the only contradiction; there is
another not less than this. He saith farther on, "Though I bear witness
of Myself, yet My witness is true" (c. viii. 14); which then, tell me,
am I to receive, and which deem a falsehood? If we take them out thus
[from the context] simply as they are said, without carefully
considering the person to whom nor the cause for which they are said.
nor any other like circumstances, they will both be falsehoods. For if
His witness be "not true," then this assertion is not true either, not
merely the second, but the first also. What then is the meaning? We
need great watchfulness, or rather the grace of God, that we rest not
in the mere
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words; for thus the heretics err, because they enquire not into the
object of the speaker nor the disposition of the hearers. If we add not
these and other points besides, as times and places and the opinions of
the listeners, many absurd consequences will follow.
What then is the meaning?(1) The Jews were about to
object to Him," If thou bearest witness(2) concerning thyself, thy
witness is not true" (c. viii. 13): therefore He spake these words in
anticipation; as though He had said, "Ye will surely say to Me, we
believe thee not; for no one that witnesseth of himself is readily(3)
held trustworthy among men." So that the "is not true" must not be read
absolutely, but with reference to(4) their suspicions, as though He had
said, "to you it is not true"; and so He uttered the words not looking
to His own dignity, but to their secret thoughts. When He saith, "My
witness is not true," He rebuketh their opinion of Him, and the
objection about to be urged by them against Him; but when He saith,
"Though I bear witness of Myself, My witness is true" (c. viii. 14), He
declareth the very nature of the thing itself, namely, that as God they
ought to deem Him trustworthy even when speaking of Himself. For since
He had spoken of the resurrection of the dead, and of the judgment, and
that he that believeth on Him is not judged, but cometh unto life, and
that He shall sit to require account of all men, and that He hath the
same Authority and Power with the Father; and since He was about again
otherwise to prove these things, He necessarily put their objection
first. "I told you," He saith, "that 'as the Father raiseth the dead
and quickeneth them, so the Son quickeneth whom He will'; I told you
that 'the Father judgeth no man, but hath committed all judgment unto
the Son'; I told you that men must 'honor the Son as they honor the
Father'; I told you that 'he that honoreth not the Son honoreth not the
Father'; I told you that 'he that heareth My words and believeth them
shall not see death, but hath passed from death unto life' (v. 24; not
exactly quoted); that My voice shall raise the dead, some now, some
hereafter; that I shall demand account from all men of their
transgressions, that I shall judge righteously, and recompense those
who have walked uprightly." Now since all these were assertions, since
the things asserted were important, and since no clear proof of them
had as yet been afforded to the Jews but one rather(5) indistinct, He
putteth their objection first when He is about to proceed(6) to
establish His assertions, speaking somewhat in this way if not in these
very words:(7) "Perhaps ye will say, thou assertest all this, but thou
art not a credible witness, since thou testifiest of thyself." First
then checking their disputatious spirit by setting forth what they
would say, and showing that He knew the secrets of their hearts, and
giving this first proof of His power, after stating the objection He
supplieth other proofs clear and indisputable, producing three
witnesses to what He said, namely, the works wrought by Him, the
witness of the Father, and the preaching of John. And He putteth first
the less important witness of John. For after saying, "There is another
that beareth witness of Me, and I know that his witness is true," He
addeth,
Ver. 33. "Ye sent unto John, and he bare witness
unto the truth."
Yet if Thy witness be not true, how sayest Thou, "I
know that the testimony of John is true, and that he hath borne witness
to the truth"? and seest thou (O man) how clear it hence is, that the
expression, "My witness is not true," was addressed to their secret
thoughts?
[2.] "What then," saith some one, "if John bare
witness partially."(8) That the Jews might not assert this, see how He
removeth this suspicion. For He said not, "John testified of Me," but,
"Ye first sent to John, and ye would not have sent had ye not deemed
him trustworthy." Nay, what is more, they had sent not to ask him about
Christ, but about himself, and the man whom they deemed trustworthy in
what related to himself they would much more deem so in what related to
another. For it is, so to speak, the nature of us all not to give so
much credit to those who speak of themselves as to those who speak of
others; yet him they deemed so trustworthy as not to require even
concerning himself any other testimony. For they who were sent said
not, "What sayest thou concerning Christ?" but, "Who art thou? What
sayest thou of thyself?" So great admiration felt they for the man. Now
to all this Christ made allusion by saying, "Ye sent unto John." And on
this account the Evangelist hath not merely related that they sent, but
is exact as to the persons sent that(9) they were Priests and of the
Pharisees, not common or abject persons, nor such as might be corrupted
or cheated, but men able to understand exactly what he said.
Ver. 34. "But I receive not testimony from man."
"Why then hast Thou brought forward that of John?"
His testimony was not the "testimony of man," for, saith he, "He that
sent me to baptize with water, He said unto me." (c. i. 33.) So that
John's testimony was the testimony of God; for having learned from Him
he said what he did. But that none should ask, "Whence is it
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clear that he learnt from God?" and stop at this, He abundantly
silences them by still addressing Himself to their thoughts. For
neither was it likely that many would know these things; they had
hitherto given heed unto John as to one who spake of himself, and
therefore Christ saith, "I receive not testimony from man." And that
the Jews might not ask, "And if Thou wert not about to receive the
testimony of man, and by it to strengthen Thyself, why hast Thou
brought forward this man's testimony?" see how He correcteth this
contradiction by what He addeth. For after saying, "I receive not
testimony from man," He hath added,
"But these things I say, that ye may be saved."
What He saith is of this kind; "I, being God, needed
not the witness of John which is man's witness, yet because ye gave
more heed to him, believe him more trustworthy than any, ran to him as
to a prophet, (for all the city was poured forth to Jordan,) and have
not believed on Me, even when working miracles, therefore I remind you
of that witness of his."
Ver. 35. "He was a burning and a shining light, and
ye were willing for a season to rejoice in his light.'
That they may not reply, "What if he did speak and
we received him not," He showeth that they did receive John's sayings:
since they sent not common men, but priests and Pharisees and were
willing to rejoice;(1) so much did they admire the man, and at the same
time had nothing to say against his words. But the "for a season," is
the expression of one noting their levity,(2) and the fact that they
soon started away from him.
Ver. 36: "But I have greater witness than that of
John."
"For had ye been willing to admit faith according to
the (natural) consequence of the facts, I would have brought you over
by My works more than he by his words. But since ye will not, I bring
you to John, not as needing his testimony, but because I do all 'that
ye may be saved.' For I have greater witness than that of John, namely,
that from My works; yet I do not merely consider how I may be made
acceptable to you by credible evidence, but how by that (of persons)
known(3) to and admired by you." Then glancing at them and saying that
they rejoiced for a season in his (John's) light, He declared that
their zeal was but temporary and uncertain.(4)
He called John a torch,(5) signifying that he had
not light of himself, but by the grace of the Spirit; but the
circumstance which caused the absolute distinction(6) between Himself
and John, namely, that He was the Sun of righteousness, this He put not
yet; but merely hinting as yet at this He touched(7) them sharply, by
showing that from the same disposition which led them to despise John,
neither could they believe in Christ. Since it was but for a season
that they admired even the man whom they did admire, and who, had they
not acted thus, would soon have led them by the hand to Jesus. Having
then proved them altogether unworthy of forgiveness, He went on to say,
"I have greater witness than that of John." "What is that?" It is that
from His works.
"For the works," He saith, "which the Father hath
given Me to finish, the same works that I do bear witness of Me that
the Father sent(8) Me."
By this He reminded them of the paralytic restored,
and of many other things. The words perhaps one of them might have
asserted were mere boast, and said by reason of John's friendship
towards Him, (though indeed it was not in their power to say even this
of John, a man equal to the exact practice of wisdom/and on this
account admired by them,) but the works could not even among the
maddest of them admit this suspicion; therefore He added this second
testimony, saying, "The works which the Father hath given Me to finish,
the same works that I do bear witness of Me that the Father sent Me."
[3.] In this place He also meeteth the accusation
respecting the violation of the Sabbath. For since those persons
argued, "How can he be from God, seeing that he keepeth not the
Sabbath?" (c. ix. 16), therefore He saith, "Which My Father hath given
unto Me." Yet in truth, He acted with absolute power, but in order most
abundantly to show that He doth nothing contrary to the Father,
therefore He hath put the expression of much inferiority. Since why did
He not say, "The works which the Father hath given Me testify that I am
equal to the Father"? for both of these truths were to be earned from
the works, that He did nothing contrary, and that He was equal to Him
who begat Him; a point which He is establishing elsewhere, where He
saith, "If ye believe not Me, believe the works: that ye may know and
believe that I am in the Father and the Father in Me."(10) (c. x. 38.)
In both respects, therefore, the works bare witness to Him, that He was
equal to the Father, and that He did nothing contrary to Him. Why then
said He not so, instead of leaving out the greater and putting forward
this? Because to establish this was His first object. For although
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it was a far less thing to have it believed that He came from God, than
to have it believed that God was equal with Him, (for that belonged to
the Prophets also,(1) but this never,) still He taketh much pains as to
the lesser point, as knowing that, this admitted,(2) the other would
afterwards be easily received. So that making no mention of the more
important portion of the testimony, He putteth(3) its lesser office,
that by this they may receive the other also. Having effected this, He
addeth,
Yet. 37. "And the Father Himself, which hath sent
Me, hath borne witness of Me."
Where did He "bear witness of" Him? In Jordan: "This
is My beloved Son, in whom I am well pleased" (Matt. iii. 16); hear
Him.(4) Yet even this needed proof. The testimony of John then was
clear, for they themselves had sent to him, and could not deny it. The
testimony from miracles was in like manner clear, for they had seen
them wrought, and had heard from him who was healed, and had believed;
whence also they drew their accusation. It therefore remained to give
proof to the testimony of the Father. Next in order to effect this, He
added,
"Ye have neither heard His voice at any time":
How then saith Moses, "The Lord spake, and Moses
answered"? (Ex. xix. 19); and David, "He had heard a tongue which he
knew not" (Ps. lxxxi. 5); and Moses again, "Is there any such people
which hath 'heard the voice of God'?" (Deut. iv. 33.)
"Nor seen His shape."
Yet Isaiah, Jeremiah, and Ezekiel, are said to have
seen Him, and many others. What then is that which Christ saith now? He
guideth them by degrees to a philosophical doctrine, showing that with
God is neither voice nor shape, but that He is higher than such forms
or sounds lilac these. For as when He saith, "Ye have not heard His
voice," He doth not mean that God doth indeed utter a voice, but one
which cannot be heard; so when He saith, "Nor seen His shape," He doth
not mean that God hath a shape though one invisible, but that neither
of these things belongeth to God. And in order that they might not say,
"Thou art a boaster, God spake to Moses only"; (this at least they did
say, "We know that God spake with Moses: as for this fellow, we know
not whence He is"--c. ix. 29;) on this account He spake as He did, to
show that there is neither voice nor shape with God. "But why," He
saith, "name I these things? Not only have ye 'neither heard His voice
nor seen His shape,' but it is not even in your power to l assert that
of which you most boast and of which you are all most fully assured,
namely, that ye have received and keep His commandments." Wherefore He
addeth,
Ver. 38. "And ye have not His word abiding in you."
That is, the ordinances, the commandments, the Law,
and the Prophets. For even if God ordained these, still they are not
with you, since ye believe not on Me. Because, if the Scriptures
everywhere say(5) that it is necessary to give heed to(6) Me, and yet
ye believe not, it is quite clear that His word is removed from you.
Wherefore again He addeth,
"For whom He hath sent, Him ye believe not."
Then that they may not argue, "How, if we have not
heard His voice, hath He testified unto thee?" He saith,
Ver. 39. "Search the Scriptures, for they are they
which testify of Me."
Since by these the Father gave His testimony. He
gave it indeed by Jordan also and in the mount, but Christ bringeth not
forward those voices; perhaps by doing so(7) He would have been
disbelieved;(8) for one of them, that in the mount, they did not hear,
and the other they heard indeed, but heeded not. For this reason He
referreth them to the Scriptures, showing that from them cometh the
Father's(9) testimony, having first removed the old grounds on which
they used to boast, either as having seen God or as having heard His
voice. For as it was likely that they would disbelieve His voice, and
picture to themselves what took place on Sinai, after first correcting
their suspicions on these points, and showing that what had been done
was a condescension, He then referreth them to the testimony of the
Scriptures.
[4.] And from these too let us also, when we war
against heretics, arm and fortify ourselves. For "all Scripture is
given by inspiration of God, and is profitable for doctrine, for
reproof, for correction, for instruction in righteousness, that the man
of God may be perfect, thoroughly furnished unto every good work" (2
Tim. iii. 16, 17); not that he may have some and not others, for such a
man is not "perfect." For tell me what profit is it, if a man pray
continually, but give not liberal alms? or if he give liberal alms, but
be covetous or violent? or if he be not covetous nor violent, but (is
liberal) to make a show before men, and to gain the praise of the
beholders? or if he give alms with exactness and according to
God's pleasure, yet be lifted up by this very thing, and be high-
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minded? or if he be humble and constant in fasting, but covetous,
greedy of gain,(1) and nailed to earth, and one who introduceth into
his soul the mother of mischief? for the love of money is the root of
all evils? Let us then shudder at the action, let us flee the sin; this
hath made the world a waste,(3) this hath brought all things into
confusion, this seduceth us from the most blessed service of Christ.
"It is not possible,"(4) He saith, "to serve God and mammon." For
mammon giveth commands contradictory to those of Christ. The one saith,
"Give to them that need "; the other, "Plunder the goods of the needy."
Christ saith, "Forgive them that wrong thee"; the other, "Prepare
snares against those who do thee no wrong." Christ saith, "Be merciful
and kind"; mammon saith, "Be savage and cruel, and count the tears of
the poor as nothing"; to the intent that he may render the Judge stern
to us in that day. For then all our actions shall come(5) before our
eyes, and those who have been injured and stripped by us, shutting us
out from all excuse. Since if Lazarus, who received no wrong from
Dives, but only did not enjoy any of his good things, stood forth at
that time(6) as a bitter accuser and allowed him not to obtain any
pardon, what excuse, tell me, shall they have, who, besides giving no
alms of their own substance, seize that of others, and overthrow
orphans' houses? If they who have not fed Christ when He hungered have
drawn such fire upon their heads, what consolation shall they enjoy who
plunder what belongs not to them at all, who weave ten thousand
law-suits, who unjustly grasp the property of all men? Let us then cast
out this desire; and we shall cast it out if we think of those before
us who did wrongfully, who were covetous and are gone. Do(9) not others
enjoy their wealth and labors while they lie in punishment, and
vengeance, and intolerable woes? And how can this be anything but
extreme folly, to weary and vex ourselves, that living we may strain
ourselves with labor, and on our departure hence undergo intolerable
punishments and vengeances, when we might have enjoyed ourselves here,
(for nothing so much causeth pleasure as the consciousness of
almsgiving,(10) and departing to that place might have been delivered
from all our woes, and obtained ten thousand blessings? For as
wickedness is wont to punish those who go after it, even before (they
arrive at) the pit, so also virtue, even before the (gift of) the
Kingdom, provides delights for those who here practice it, making them
to live in company with good hopes and continual pleasure. Therefore
that we may obtain this, both here and in the life to come, let us hold
fast to good works, so shall we gain the future crown; to which may we
all reach through the grace and lovingkindness of our Lord Jesus
Christ, by whom and with whom, to the Father and the Holy Ghost, be
glory, now and ever, and world without end. Amen.
HOMILY XLI.
JOHN V. 39, 40
" Search the Scriptures; for in them ye think ye
have eternal life; and they are they which testify of Me. And ye will
not come to Me that ye might have [eternal(7)] life."
[1.] Beloved, let us make great account of spiritual
things, and not think that it is sufficient for us to salvation to
pursue them anyhow. For if in things of this life a man can gain no
great profit if he conduct them in an indifferent and chance way, much
more will this be the case in spiritual things, since these require yet
greater attention. Wherefore Christ when He referred the Jews to the
Scriptures, sent them not to a mere reading, but a careful and
considerate s search; for He said not, "Read the Scriptures," but,
"Search the Scriptures." Since the sayings relating to Him required
great attention, (for they had been concealed froth the beginning for
the advantage of the men of that time,) He biddeth them now dig down
with care that they might be able to discover what lay in the depth
below. These sayings were not on the surface, nor were they cast forth
to open view, but lay like some treasure hidden very deep. Now he that
searcheth for hidden things, except he seek them with care and toil,
will never find the object of his search. For which cause He said,
"Search the Scriptures, because in them ye think ye have eternal life."
He said not, "Ye have," but "ye think," showing that they gained from
them nothing great or high, expecting as they did to be saved by the
mere reading, without the addi-
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tion of(1) faith. What He saith therefore is of this kind: "Do ye not
admire the Scriptures, do ye not think that they are the causes of all
life? By these I confirm My claims now, for they are they which testify
of Me, yet ye will not come to Me that ye may have eternal life." It
was thus with good reason that He said, "ye think, because they would
not obey, but merely prided themselves on the bare reading. Then lest
owing to His very tender care He should incur among them the suspicion
of vainglory, and because He desired to be believed by them, should be
deemed to be seeking His own; (for He reminded them of the words of
John, and of the witness of God, and of His own works, and said all He
could to draw them to Him, and promised them "life";(2)) since, I say,
it was likely that many would suspect that He spake these things from a
desire of glory, hear what He saith:
Ver. 41. "I receive not honor from men."
That is, "I need it not": "My nature," He saith, "is
not of such a kind as to need the honor which is from men, for if the
sun can receive no addition from the light of a candle, much farther am
I from needing the honor which is from men." "Why then," asks some one,
"sayest thou these things, if thou needest it not?" "That ye may be
saved." This He positively asserted above, and the same He implied here
also, by saying, "that ye might have life." Moreover, He putteth
another reason:
Ver. 42. "But I know you that ye have not the love
of God in you."
For when under pretense of loving God they(3)
persecuted Him because He made Himself equal with God, and He knew that
they would not believe Him, lest any one should ask, "why speakest thou
these words?" "I speak them," He saith, "to convict you of this, that
it is not for the love of God that ye persecute Me, if it be so that He
testifieth to Me both by works and by the Scriptures. For as before
this when ye deemed Me an enemy of God ye drove Me away, so now, since
I have declared these things, ye ought to have hastened to Me, if ye
had really loved. God. But ye love Him not. And therefore have I spoken
these words, to show that you are possessed with excessive pride, that
you are vainly boasting and shading over(4) your own enviousness." And
the same He proveth not by these things only, but by those that should
come to pass.
Ver. 43. "I am come in My Father's name, and ye
receive Me not; if another shall come in his own name, him will ye
receive."
[2.] Seest thou that He everywhere declareth that He
hath been "sent," that judgment hath been committed to Him by the
Father, that He can do nothing of Himself, in order that He may cut off
all excuse for their unfairness? But who is it that He here saith shall
come "in his own name"? He alludeth here to Antichrist, andputteth(5)
an incontrovertible proof of their unfairness. "For if as loving God ye
persecute Me, much more ought this to have taken place(6) in the case
of Antichrist. For he will neither say that he is sent by the Father,
nor that he cometh according to his will, but in everything
contrariwise, seizing like a tyrant what belongeth not to him, and
asserting that he is the very God over all, as Paul saith, 'Exalting
himself above all that is called God, or that is worshiped, showing
himself that he is God.' (2 Thess. ii. 14.) This is to 'come in his own
name.' I do not so, but am come in the Name of My Father." That they
received not One who said that He was sent of God, was a sufficient
proof that they loved not God; but now from the contrary of this fact,
from their being about to receive Antichrist, He showeth their
shamelessness.(7) For when they received not One who asserteth that He
was sent by God, and are about to worship one who knoweth Him not, and
who saith that he is God over all, it is clear that their persecution
proceeded from malice and from hating God. On this account He putteth
two reasons for His words; and first the kinder one,(8) "That ye may be
saved"; and, "That ye may have life": and when they would have mocked
at Him, He putteth the other which was more striking, showing that even
although His hearers should not believe, yet that God was wont always
to do His own works. Now Paul speaking concerning Antichrist said
prophetically, that "God shall send them strong delusion,--that they
all might be judged who believed not the truth, but had pleasure in
unrighteousness."(2 Thess. ii. 11, 12.) Christ said not, "He shall
come"; but, "if He come," from tenderness for His hearers; and because
all their obstinacy(9) was not yet complete. He was silent as to the
reason of His coming; but Paul, for those who can understand, has
particularly alluded to it. For it is he who taketh away all excuse
from them.
Christ then putteth also the cause of their
unbelief, saying,
Ver. 44. "How can ye believe, which receive honor
one of another, and seek not the honor that cometh from God only?"
Hence again He showeth that they looked not to the
things of God, but that under this pretense they desired to gratify
private feeling, and were so far from doing this on account of
149
His glory, that they preferred honor from men to that which cometh from
Him. How then were they likely to entertain(1) such hostility towards
Him(2) for a kind of honor which they so despised, as to prefer to it
the honor which cometh from men?
Having told them that they had not the love of God,
and having proved it by what was doing in His case, and by what should
be in the case of Antichrist, and having demonstrated that they were
deprived of all excuse, He next bringeth Moses to be their accuser,
going on to say,
Ver. 45-47. "Do not think that I will accuse you to
the Father; there is one that accuseth you, even Moses, in whom ye
trust. For had ye believed Moses, ye would have believed Me; for he
wrote of Me. But if ye believe not his writings, how shall ye believe
My words?"
What He saith is of this kind: "It is Moses a who
has been insulted more than I(4) by your conduct towards Me, for ye
have disbelieved him rather than Me." See how in every way He hath cast
them out from all excuse. "Ye said that ye loved God when ye persecuted
Me; I have shown that ye did so from hatred of Him: ye say(5) that I
break the Sabbath and annul the Law; I have rid Me of this slander
also: ye maintain(6) that ye believe in Moses by what ye dare to do
against Me; I on the contrary show that this is most to disbelieve in
Moses; for so far am I from opposing the Law, that he who shall accuse
you is none other than the man who gave you the Law." As then He said
of the Scriptures, in which "ye think ye have eternal life," so of
Moses also He saith, "in whom ye trust"; everywhere conquering them by
their own weapons.
"And whence," saith some one, "is it clear that
Moses will accuse us, and that thou art not a boaster? What hast thou
to do with Moses? Thou hast broken the Sabbath which he ordained that
we should keep; how then should he accuse us? And how doth it appear
that we shall believe on another who cometh in his own name? All these
assertions thou makest without evidence." Now in truth all these points
are proved above. "For" (Christ would reply) "since it is acknowledged
that I came from God, both by the works, by the voice of John, and by
the testimony of the Father, it is evident that Moses will accuse the
Jews." For what saith he? "If a man come doing miracles and leading you
to God, and truly foretelling things future, ye must hearken unto him
with all readiness." Now Christ had done all this. He wrought miracles
in very truth, He drew all men to God, and (so that He(7)) caused
accomplishment to follow His predictions.(8)
"But whence doth it appear that they will believe
another?" From their hating Christ, since they who turn aside froth Him
who cometh according to the will of God will, it is quite plain,
receive the enemy of God. And marvel not if He now putteth forward
Moses, although He said, "I receive not witness from man," for He
referreth them not to Moses, but to the Scriptures of God. However,
since the Scriptures terrified them less, He bringeth round His
discourse to the very person (of Moses), setting over against them
their Lawgiver as their accuser, thus rendering the terror more
impressive;(9) and each of their assertions He refuteth. Observe: they
said that they persecuted Him through love for God, He showeth that
they did so through hating God; they said that they held fast to Moses,
He showeth that they acted thus because they believed not Moses. For
had they been zealous for the law, they ought to have received Him who
fulfilled it; if they loved God they ought to have believed One who
drew them to Him, if they believed Moses they ought to have done homage
to One of whom Moses prophesied. "But" (saith Christ) "if Moses is
disbelieved before My coming, it is nothing unlikely that I, who am
heralded by him, should be driven away by you." As then He had shown
from their conduct towards Himself that they who admired John (really)
despised him, so now He showeth that they who thought that they
believed Moses, believed him not, and turneth back on their own head
all that they thought to put forward in their own behalf. "So far," He
saith, "am I from drawing you away from the Law, that I call your
Lawgiver himself to be your accuser."
That the Scriptures testified of Him He declared,
but where they testify He added not; desiring to inspire them with
greater awe, and to prompt them to search, and to reduce them to the
necessity of questioning. For had He told them readily and without
their questioning, they would have rejected the testimony; but now, if
they gave any heed to His words, they needed first of all to ask, and
learn from Him what that testimony was.(10) On this account He dealeth
the more largely in assertions and threats, not in proofs only, that
even so He may bring them over by fear of what He saith; but they even
so were silent. Such a thing is wickedness; whatsoever a man say or do
it is not stirred to move, but remaineth keeping its peculiar venom.
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Wherefore we must cast out all wickedness from our
souls, and never more contrive any deceit; for, saith one, "To the
perverse God sendeth crooked paths" (Prov. xxi. 8, LXX.); and, "The
holy spirit of discipline(1) will flee deceit, and remove from thoughts
that are without understanding." (Wisd. i. 5.) For nothing maketh men
so foolish as wickedness; since when a man is treacherous, unfair,(2)
ungrateful, (these are different forms of wickedness,) when without
having been wronged he grieves another, when he weaves deceits, how
shall he not exhibit an example of excessive folly? Again, nothing
maketh men so wise as virtue; it rendereth them thankful and
fair-minded, merciful, mild, gentle, and candid; it is wont to be the
mother of all other blessings. And what is more understanding than one
so disposed? for virtue is the very spring and root of prudence, just
as all wickedness hath its beginning in folly. For, the insolent man
and the angry become the prey of their respective passions from lack of
wisdom; on which account the prophet said, "There l is no soundness in
my flesh: my wounds stink and are corrupt because of my foolishness"
(Ps. xxxviii. 3, 4): showing that all sin hath its beginning in folly:
and so the virtuous man who hath the fear of God is more understanding
than any; wherefore a wise man hath said, "The fear of the Lord is the
beginning of wisdom." (Prov. i. 7.) If then to fear God is to have
wisdom, and the wicked man hath not that fear, he is deprived of that
which is wisdom indeed;--and deprived of that which is wisdom indeed,
he is more foolish than any. And yet many admire the wicked as being
able to do injustice and harm, not knowing that they ought to deem them
wretched above all men, who thinking to injure others thrust the sword
against themselves;--an act of extremest folly, that a man should
strike himself and not even know that he doth so, but should think that
he is injuring another while he is killing himself. Wherefore Paul,
knowing that we slay ourselves when we smite others, saith, "Why do ye
not rather take wrong? Why do ye not rather suffer yourselves to be
defrauded?" (1 Cor. vi. 7.) For the not suffering wrong consists in
doing none, as also the not being ill-used in not using others ill;
though this assertion may seem a riddle to the many, and to those who
will not learn true wisdom. Knowing this, let us not call wretched or
lament for those who suffer injury or insult, but for such who inflict
these things; these are they who have been most injured, who have made
God to be at war with them, and have opened the mouths of ten thousand
accusers, who are getting an evil reputation in the present life, and
drawing down on themselves severe punishment in the life to come. While
those who have been wronged by them, and have nobly borne it all, have
God favorable to them, and all to condone with, and praise, and
entertain them. Such as these in the present life, shall enjoy an
exceeding good report, as affording the strongest example of true
wisdom, and in the life to come shall share the good things
everlasting; to which may we all attain through the grace and
lovingkindness of our Lord Jesus Christ, with whom to the Father and
the Holy Ghost be glory, now and ever, and world without end. Amen.
HOMILY XLII.
JOHN vi. 1, 4.
"After these things Jesus went over the sea of
Galilee, into the parts of(8) Tiberias. And a great multitude followed
Him, because they saw the(4) miracles which He did on them that were
diseased. And Jesus departed a into a mountain, and there sat with His
disciples. And the Passover of the Jews(6) was nigh."
[1.] BELOVED, let us not contend with violent men,
but learn(7) when the doing so brings no hurt. to our virtue to give
place to their evil counsels; for so all their hardihood is checked. As
darts when they fall upon a firm,(8) hard, and resisting substance,
rebound with great violence on those who throw them, but when the
violence of the cast hath nothing to oppose it, it soon becometh weaker
and ceaseth, so is it with insolent men; when we contend with them they
become the fiercer, but when we yield and give ground, we easily abate
all their madness. Wherefore the Lord when He knew that the Pharisees
had heard "that Jesus made and baptized more disciples than John," went
into Galilee, to quench their envy, and to soften by His retirement the
wrath which was likely to be engendered by these reports. And when He
departed for the second time into Galilee, He cometh not to the same
places as before; for He went not to Cana,
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but to "the other side of the sea," and(1) great multitudes followed
Him, beholding "the miracles which He did." What miracles? Why doth
he(2) not mention them specifically? Because this Evangelist most of
all was desirous of employing the greater part of his book on the
discourses and sermons [of Christ]. Observe, for instance, how for a
whole year, or rather how even now at the feast of the Passover, he
hath given us no more information on the head of miracles, than merely
that He healed the paralytic and the nobleman's son. Because he was not
anxious to enumerate them all, (that would have been impossible,) but
of many and great to record a few.
Ver. 2. "A great multitude followed Him beholding
the miracles that He did." What is here told marks not a very wise
state of mind;(3) for when they had enjoyed such teaching, they still
were more attracted by the miracles, which was a sign of the grosser
state. For "miracles," It saith, "are not for believers, but for
unbelievers."(4) The people described by Matthew acted not thus,(5) but
how? They all, he saith "were astonished at His doctrine, because He
taught as one having authority." (Matt. vii. 28, 29.)
"And why doth He occupy the mountain now, and sit
there with His disciples?" Because of the miracle which was about to
take place. And that the disciples alone went up with Him, was a charge
against the multitude which followed Him not. Yet not for this only did
He go up into the mountain, but to teach us ever to rest at intervals
from the tumults and confusion of common life.(6) For solitude is a
thing meet for the study of wisdom. And often doth He go up alone into
a mountain, and spend the night there, and pray, to teach us that the
man who will come most near to God must be free from all disturbance,
and must seek times and places clear of confusion.
Ver. 4. "And the Passover, a feast of the Jews, was
nigh."
"How then," saith some one, "doth He not go up unto
the feast, but, when all are pressing to Jerusalem, goeth Himself into
Galilee, and not Himself alone, but taketh His disciples with Him, and
proceedeth thence to Capernaum?" Because henceforth He was quietly
annulling the Law, taking occasion from the wickedness of. the Jews.
Ver. 5. "And as He lifted up His eyes, He beheld a
great company."(7)
This showeth that He sat not at any time idly(8)
with the disciples, but perhaps carefully conversing with them, and
making them attend(9) and turn towards Him, a thing which peculiarly
marks(10) His tender care, and the humility and condescension of His
demeanor towards them. For they sat with Him, perhaps looking at one
another; then having lifted up His eyes, He beheld the multitudes
coming unto Him. Now the other Evangelists say, that the disciples came
and asked and besought Him that He would not send them away fasting,
while St. John saith, that the question was put to Philip by Christ.
Both occurrences seem to me to be truly reported, but not to have taken
place at the same time, the former account being prior to the other, so
that the two are entirely different.
Wherefore then doth He ask" Philip"? He knew which
of His disciples needed most instruction; for this is he who afterwards
said, "Show us the Father, and it sufficeth us" (c. xiv. 8), and on
this account Jesus was beforehand bringing him into a proper state.(11)
For had the miracle simply been done, the marvel would not have seemed
so great, but now He beforehand constraineth him to confess the
existing want, that knowing the state of matters he might be the more
exactly acquainted with the magnitude of the miracle about to take
place. Wherefore He saith,(12)
"Whence shall we have so many loaves.(13) that these
may eat?"
So in the Old [Testament] He spake to Moses, for He
wrought not the sign until He had asked him, "What is that in thy
hand?" Because things coming to pass unexpectedly and all at once,(14)
are wont to throw us into forgetfulness of things previous, therefore
He first involved him in a confession of present circumstances, that
when the astonishment should have come upon him, he might be unable
afterwards to drive away the remembrance of what he had confessed, and
thus might learn by comparison the greatness of the miracle, which in
fact takes place in this instance; for Philip being asked, replied,
Ver. 7, 6. "Two hundred pennyworth of bread is not
sufficient for them, that every one of them may take a little. And this
He said to prove him: for He Himself knew what He would do."
[2.] What meaneth, "to prove him"? Did not He know
what would be said by him? We cannot assert that. What then is the
meaning of the expression? We may discover it from the Old [Testament].
For there too it is said, "And it came to pass after these things that
God did
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tempt Abraham, and said unto him, Take thy beloved son whom thou
lovest" (Gen. xxii. 1, 2); yet it doth not appear in that place either,
that when He saith this He waited to see the end of the trial, whether
Abraham would obey or not, (how could He, who knoweth all things before
they come into existence?(1) but the words in both cases are spoken
after the manner of men. For as when (the Psalmist(2)) saith that He
"searcheth the hearts of men," he meaneth not a search of ignorance but
of exact knowledge, just so when the Evangelist saith that He proved
(Philip), he meaneth only that He knew exactly. And perhaps one might
say another' thing, that as He once made Abraham more approved, so also
did He this man, bringing, him by this question to an exact knowledge
of the miracle. The Evangelist therefore, that thou mayest not stop at
the feebleness of the expression, and so form an improper opinion of
what was said, addeth, "He Himself knew what He would do."
Moreover we must observe this, that when there is
any wrong suspicion, the writer straightway very carefully corrects(3)
it. As then in this place that the hearers might not form any such
suspicion, he adds the corrective, saying, "For He Himself knew what He
would do": so also in that other place, when He saith, that "the Jews
persecuted Him, because He not only had broken the Sabbath, but said
also that God was His Father, making Himself equal with God," had there
not been the assertion of Christ Himself confirmed by His works, he
would there also have subjoined this correction. For if even in words
which Christ speaketh the Evangelist is careful that none should have
suspicions, much more in cases where others were speaking of Him would
he have looked closely, had he perceived that an improper opinion
prevailed concerning Him. But he did not so, for he knew that this(4)
was His meaning,(5) and immovable decree.(6) Therefore after saying,
"making Himself equal with God," he used not any such correction; for
the matter spoken of was not an erroneous fancy of theirs, but His own
assertion ratified by His works. Philip then having been questioned,
Vet. 8, 9. "Andrew, Simon's(7) brother, said, There
is a lad here, which hath five barley loaves, and two small fishes: but
what are they among so many?"
Andrew is higher minded than Philip, yet had not he
attained to everything. Yet I do not think that he spake without an
object, but as having heard(8) of the miracles of the Prophets, and how
Elisha wrought a sign with the loaves (2 Kings iv. 43); on this account
he mounted to a certain height,(9) but could not attain to the very top.
Let us learn then,(10) we who give ourselves to
luxury, what was the fare of those great and admirable men; and in
quality and quantity n let us behold and imitate the thriftiness of
their table.
What follows also expresses great weakness. For
after saying, "hath five barley loaves," he addeth, "but what are they
among so many?" He supposed that the Worker of the miracle would make
less out of less, and more out of more. But this was not the case, for
it was alike easy to Him to cause bread to spring forth(12) from more
and from less, since He needed no subject-matter. But in order that the
creation might not seem foreign to His Wisdom, as afterwards slanderers
and those affected with the disease of Marcion(13) said, He used the
creation itself as a groundwork for His marvels.
When both the disciples had owned themselves at a
loss, then He wrought the miracle; If or thus they profited the more,
having first confessed the difficulty of the matter, that when it
should come to pass, they might understand the power of God. And
because a miracle was about to be wrought, which had also been
performed by the Prophets, although not in an equal degree, and because
He would do it after first giving thanks, lest they should fall into
any suspicion of weakness on His part, observe how by the very manner
of His working He entirely raiseth their thoughts of it and showeth
them the difference (between Himself and others). For when the loaves
had not yet appeared,(14) that thou mayest learn, that things that are
not are to Him as though they were, (as Paul saith, "who calleth the
things that be not as though they were "--Rom. iv. 17,) He commanded
them as though the table were prepared and ready, straightway to sit
down, rousing by this the minds of His disciples. And because(15) they
had profited by the questioning, they immediately obeyed, and were not
confounded, nor said, "How is this, why dost Thou bid us sit down, when
there is nothing before us?" The same men, who at first disbelieved so
much as to say, "Whence shall we buy bread?" began so far to believe
even before they saw the miracle,(16) that they readily made the
multitudes to sit down.
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[3.] But why when He was about to restore the
paralytic did He not pray, nor when He was raising the dead, or
bridling the sea, while He cloth so here over the loaves? It was to
show that when we begin our meals, we ought to give thanks unto God.
Moreover, He doth it especially in a lesser matter, that thou mayest
learn that He doth it not as having any need; for were this the case,
much more would He have done so in greater things; but when He did them
by His own authority, it is clear that it was through condescension
that He acted as He did in the case of the lesser. Besides, a great
multitude was present, and it was necessary that they should be
persuaded that He had come according to the will of God. Wherefore,
when He doth miracles in the absence of witnesses, He exhibiteth
nothing of the kind; but when He doth them in the presence of many, in
order to persuade them that He is no enemy of God, no adversary of Him
who hath begotten Him, He removeth the suspicion by thanksgiving.
"And He gave to them that were set down, and they
were filled."(1)
Seest thou how great is the interval between the
servants and the Master? They having grace by measure, wrought their
miracles accordingly, but God, who acteth with free power, did all most
abundantly.
Ver. 12. "And He said(2) unto His disciples, Gather
up the fragments which remain;(8)--and they gathered them together, and
filled twelve baskets."
This was not a superfluous show, but in order that
the matter might not be deemed a mere illusion; and for this reason He
createth(4) from matter already subsisting. "But why gave He not the
bread to the multitudes to bear, but (only) to His disciples?" Because
He was most desirous to instruct these who were to be the teachers of
the world. The multitude would not as yet reap any great fruit from the
miracles, (at least they straightway forgot this one and asked for
another,) while these would gain no common profit. And what took place
was moreover no ordinary condemnation of Judas, who bore a basket. And
that these things were done for their instruction is plain from what is
said afterwards, when He reminded them, saying, "Do ye not yet
understand--how many baskets ye took up?" (Matt. xvi. 9.) And for the
same reason it was that the baskets of fragments were equal in number
to the disciples; afterwards, when they were instructed, they took not
up so many, but only "seven baskets." (Matt. xv. 37.) And I marvel not
only at the quantity of loaves created, but besides the quantity, at
the exactness of the surplus, that He caused the superabundance to be
neither more nor less than just so much as He willed, fore-seeing how
much they would consume; a thing which marked unspeakable power. The
fragments then confirmed the matter, showing both these points; that
what had taken place(5) was no illusion, and that these were from the
loaves by which the people had been fed. As to the fishes, they at this
time were produced from those already subsisting, but at a later
period, after the Resurrection, they were not made from subsisting
matter. "Wherefore?" That thou mayest understand that even now He
employed matter, not from necessity, nor as needing any base(6) (to
work upon), but to stop the mouths of heretics?
"And the multitudes said, that this is of a truth
The Prophet."(8)
Oh, excess of gluttony! He had done ten thousand
things more admirable than this, but nowhere did they make this
confession, save when they had been filled. Yet hence it is evident
that they expected some remarkable prophet; for those others had said
(to John), "Art thou that Prophet?"(9) while these say, "This is that
Prophet."
Ver. 15. "When Jesus therefore perceived that they
would come and take Him by force to make Him a king, He departed again
into a mountain."(10)
Wonderful! How great is the tyranny of gluttony, how
great the fickleness of men's minds! No longer do they vindicate the
Law, no longer do they care for the violation(11) of the Sabbath, no
longer are they zealous for God; all such considerations are thrown
aside, when their bellies have been filled; He was a prophet in their
eyes, and they were about to choose Him for a king. But Christ fleeth.
"Wherefore?" To teach us to despise worldly dignities, and to show us
that He needed nothing on earth. For He who chose(12) all things mean,
both mother and house and city and nurture and attire would not
afterwards be made illustrious by things on earth. The things which (He
had) from heaven were glorious and great, angels, a star, His Father
loudly speaking,(13) the
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Spirit testifying, and Prophets proclaiming Him from afar; those on
earth were all mean, that thus His power might the more appear. He came
also to teach us to despise the things of the world, and not be amazed
or astonished by the splendors of this life, but to laugh them all to
scorn, and to desire those which are to come. For he who admires things
which are here, will not admire those in the heavens. Wherefore also He
saith to Pilate, "My Kingdom is not of this world" (c. xviii. 36), that
He may not afterwards appear to have employed mere human terror or
dominion for the purpose of persuasion. Why then saith the Prophet,
"Behold, thy King cometh unto thee, meek, and sitting upon an ass"?
(Zech. ix. 9.) He spake of that Kingdom which is in the heavens, but
not of this on earth; and on this account Christ saith, "I receive not
honor from men." (c. v. 41.)
Learn we then, beloved, to despise and not to desire
the honor which is from meal for we have been honored with the greatest
of honors, compared with which that other is verily(1) insult,
ridicule, and mockery. And as the riches of this world compared with
the riches of that are poverty, as this life apart from that is
deadness,(2) (for" let(3) the dead bury their dead"--Matt. viii. 28,)
so this honor compared with that is shame and ridicule. Let us then not
pursue it. If they who confer it are of less account than a shadow or a
dream, the honor itself much more so. "The glory of man is as the
flower of the grass" (1 Pet. i. 24); and what is meaner than the flower
of the grass? Were this glory everlasting, in what could it profit the
soul? In nothing. Nay, it very greatly injures us by making us slaves,
slaves in worse condition than those bought with money, slaves who obey
not one master only, but two, three, ten thousand, all giving different
commands. How much better is it to be a free man than a slave, to be
free from the slavery of men, and subject only to the dominion of God?
In a word, if thou wilt desire glory, desire it, but let it be the
glory immortal, for that is exhibited on a more glorious stage, and
brings greater profit. For(4) the men here bid thee be at charges to
please them, but Christ, on the contrary, giveth thee an hundredfold
for what thou givest Him, and addeth moreover eternal life. Which of
the two then is better, to be admired(5) on earth, or in heaven? by
man, or by God? to your loss, or to your gain? to wear a crown for a
single day, or for endless ages? Give to him that needeth, but give not
to a dancer, lest thou lose thy money and destroy his soul. For thou
art the cause of his (coming to) perdition through unseasonable
munificence.(6) Since did those on the stage know that their employment
would be unprofitable, they would have long ago ceased to practice it;
but when they behold thee applauding, crowding after them, spending and
wasting thy substance upon them, even if they have no desire to follow
(their profession), they are kept to it by the desire of gain. If they
knew that no one would praise what they do, they would soon desist from
their labors, by reason of their unprofitableness; but when they see
that the action is admired by many, the praise of others becomes a bait
to them. Let us then desist from this unprofitable expense, let us
learn upon whom and when we ought to spend. Let us not, I implore you,
provoke God in both ways, gathering whence we ought not, and scattering
where we ought not; for what anger doth not thy conduct deserve, when
thou passest by the poor and givest to a harlot? Would not the paying
the hire of sin and the bestowing honor where it were meet to punish
have been a charge against thee, even hadst thou paid out of thy just
earnings? but when thou feedest thine uncleanness by stripping orphans
and wronging widows, consider how great a fire is prepared for those
who dare such things. Hear what Paul saith, "Who not only do these
things, but also have pleasure in(7) them that do them." (Rom. i. 32.)
Perhaps we have touched you sharply, yet if we touch
you not, there are actual(8) punishments awaiting those who sin without
amendment. What then availeth it to gratify by words those who shall be
punished by realities? Dost thou take pleasure(9) at a dancer, dost
thou praise and admire him? Then art thou worse than he; his. poverty
affords him an excuse though not a reasonable one, but thou art
stripped even of this defense. If I ask him, "Why hast thou left other
arts and come to this accursed and impure one?" he will reply, "because
I can with little. labor gain great profits." But if I ask thee why
thou admirest one who spends his time in impurity, and lives to the
mischief of many, thou canst not run to the same excuse, but must bow
down thy face and be ashamed and blush. Now if when called by us to
give account, thou wouldest have nothing to reply,(10) when that
terrible and inexorable Judgment cometh where we shall render account
of thoughts and deeds and everything, how shall we stand? with what
eyes shall we behold our Judge? what shall we say? what defense shall
we make? what excuse reasonable or unreasonable shall we put forward?
shall we allege the expense? the gratification? the perdition of others
whom by means of his art we ruin? We can have nothing to say, but must
be punished
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with a punishment having no end, knowing no limit. That this come not
to pass, let us henceforth guard all points, that having departed with
a good hope, we may obtain the everlasting blessings; to which may we
all attain through the grace and lovingkindness of our Lord Jesus
Christ, by whom and with whom to the Father and the Holy Ghost be
glory, now and ever and world without end, Amen.
HOMILY XLIII.
JOHN vi. 16-18.
"And when even was now come, His disciples went down
unto(1) the sea and entered(2) into a ship, and went over(3) the sea
toward Capernaum. And it was(4) now dark, and Jesus was not come unto
them. And the sea arose by reason of a great wind that blew."
[1.] CHRIST provideth for the good of his disciples
not only when He is present in the body, but also when far away; for
having abundance of means and of skill, He effecteth one and the same
end by contrary actions. Observe, for instance, what He hath done here.
He leaveth His disciples, and goeth up into a mountain; and they,(5)
when even was come, went down unto the sea. They waited for Him until
evening, expecting that He would come unto them; but when even was
come, they could no longer endure not to seek their Master;(6) so great
a love possessed them. They said not, "It is now evening, and night
hath overtaken us, whither shall we depart? the place is dangerous, the
time unsafe"; but, goaded(7) by their longing, they entered into the
ship. For it is not without a cause that the Evangelist hath
declared(8) the time also, but by it to show the warmth of their love.
Wherefore then doth Christ let them go, and not show
Himself?(9) And again,(10) wherefore doth He show Himself walking alone
upon the sea? By the first He teacheth them how great (an evil) it is
to be forsaken by Him, and maketh their longing greater; by the second,
again, He showeth forth His power. For as in His teaching they heard
not all in common with the multitude, so in the case of the miracles
they saw them not all with the mass of people, since it was needful
that they who were about to receive in charge the presidency(11) of the
world, should have somewhat more than the rest. "And what sort of
miracles," saith some one, "saw they by themselves?" The
Transfiguration on the mount; this on the sea, and those after the
Resurrection, which are many and important. And from these I conjecture
that there were others also. They came to Capernaum without any certain
information, but expecting to find Him there, or even in mid passage;
this the Evangelist implies by saying that "it was now dark, and Jesus
was not yet come to them."
"And the sea arose by reason of a great wind that
blew." What did they? They were troubled, for there were many and
various causes which forced them to be so. They were afraid by reason
of the time for it was dark, of the storm for the sea had risen, of the
place for they were not near land; but,
Ver. 19. "Had rowed about five and twenty(18)
furlongs."
And, lastly, by reason of the strangeness of the
thing, for,
"They see Him(13) walking upon the sea." And when
they were greatly troubled,
Ver. 20. "He saith unto them, It is I, be not
afraid."
Wherefore then appeareth He? To show that it was He
who would make the storm cease. For this the Evangelist hath shown,
saying,(14)
Ver. 21. "They were willing to receive Him,(15) and
immediately the ship was near the land."(16)
He not only gave them a safe passage, but also one
with a fair wind.
To the multitude He showeth not Himself walking upon
the sea, for the miracle was too great to suit their infirmity. Indeed,
even by the disciples He was not seen long doing this, but He appeared,
and at once retired.(17) Now this seems to me to be a different miracle
from that found in Matthew xiv.; and that it is different is clear from
many reasons. For He worketh often the same miracles, in order to cause
the
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beholders not merely to count them very strange,(1) but also to receive
them with great faith. "It is I, be not afraid." As He spake the word,
He cast out fear from their souls. But at another time not so;
wherefore Peter said "Lord, if it be Thou, bid me to come unto Thee."
(Matt. xiv. 28.) Whence then was it that at that time they did not
straightway admit this,(2) but now were persuaded? It was because then
the storm continued to toss the bark, but now at His voice the calm had
come. Or if the reason be not this, it is that other which I have
before mentioned, that oftentimes working the same miracles, He made
the second to be readily received by means of the first. But wherefore
went He not up into the ship? Because He would make the marvel greater,
would more openly(3) reveal to them His Godhead, and would show them,
that when He before gave thanks, He did not so as needing aid, but in
condescension to them. He allowed the storm to arise, that they might
ever seek Him; He stilled the storm, that He might make known to them
His power; He went not up into the ship, that He might make the marvel
greater.
Ver. 22. "And the people that were there saw that
there was none other boat there save the one into which the disciples
had entered, and that Jesus went not into the boat, but His
disciples."(4)And why is John so exact? Why said he not that the
multitudes having passed over on the next day departed?(5) He desires
to teach us something else, namely, that Jesus allowed the multitudes
if not openly, at least in a secret manner, to suspect what had taken
place. For, "They saw," saith he, "that there was none other boat there
but one, and that Jesus went not into it with His disciples."
Ver. 24. And embarking in boats from Tiberias, they
"came to Capernaum seeking Jesus." What else then could they suspect,
save that He had arrived there crossing the sea on foot? for it was not
possible to say that He had passed over in another ship. For "there was
one," saith the Evangelist, "into which His disciples entered." Still
when they came to Him after so great a wonder, they asked Him not how
He crossed over, how He arrived there, nor sought to understand so
great a sign. But what say they?
Ver. 25. "Master, when camest Thou hither?" [2.]
Unless any one affirm that the "when" is here used by them in the sense
of "how." But it is(6) worth while also to notice here the fickleness
of their impulses? For they who said, "This is that Prophet"; they who
were anxious to" take Him and make Him a king," now when they have
found Him take no such counsel, but having cast out their astonishment,
they no longer admire Him for His former deeds. They sought Him,
desiring again to enjoy a table like the first.
The Jews under the guidance of Moses passed over the
Red Sea, but that case is widely different from this. He did all with
prayer and as a servant, but Christ with absolute(8) power. There when
the south wind(9) blew, the water yielded so as to make them pass over
on dry land, but here the miracle was greater. (Ex. xiv. 21.) For the
sea retaining its proper nature so bare its Lord upon its surface,(10)
thus testifying to the Scripture which saith, "Who walketh upon the sea
as upon a pavement." (Job ix. 8.)
And with reason, when He was about to enter into
stubborn and disobedient Capernaum, did He work the miracle of the
loaves, as desiring not only by what took place within, but also by the
miracles which were wrought without the city, to soften its
disobedience. For was it not enough to soften even any stone, that such
multitudes should come with great eagerness to that city? Yet they had
no such feeling, but again desired food for the body; for which also
they I are reproached by Jesus.
Let us then, beloved, knowing these things, give
thanks to God for things of sense, but much more for things spiritual;
for such is His will, and it is on account of the latter that He giveth
the former, leading in, as it were, by these the more imperfect sort,
and giving them previous teaching, because they are yet gaping upon the
world. But when such persons having received these worldly things, rest
in them, then are they upbraided and rebuked. For in the case of him
that had the palsy, Christ wished first to give that which was
spiritual, but they that were present endured it not; for when He said,
"Thy sins be forgiven thee," they exclaimed, "This man blasphemeth."
(Matt. ix. 2.) Let us not, I entreat you, be so affected, but let us
make more(11) account of those (spiritual) things. Wherefore? Because
when spiritual things are present with us, no harm ariseth from the
absence(12) of fleshly things; but when they are not, what hope, what
comfort, shall then remain to us? wherefore it is for these we ought
always to call upon God, and entreat Him for them. And
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for such hath Christ also taught us to pray; for if we unfold that
Prayer, we shall find that there is nothing carnal in it, but all
spiritual, and that even the small portion which seemeth to relate to
sense, becometh by the manner spiritual. For to bid us ask no more than
our "successive,"(1) that is, our "daily," bread, would mark a mind
spiritual and truly wise. And consider what goeth before that,
"Hallowed be Thy Name, Thy kingdom come, Thy will be done as in heaven
so on earth"; then, after naming that temporal (need), He quickly
leaveth it, and bringeth(2) us again to the spiritual doctrine, saying,
"Forgive us our debts, as we forgive our debtors." Nowhere hath He put
in the Prayer riches or glory or dominion, but all things contributing
to the benefit of the soul; nothing earthly, but all things heavenly.
If then we are bidden to refrain from the things of this present life,
how could we help being wretched and miserable, asking from God those
things which even having He biddeth us cast away, to free us from care
about them, and for which He biddeth us take no pains.(4) This is the
"using vain repetition"; and this is why we effect nothing by our
prayers. "How then," saith some one, "do the wicked grow rich, how the
unjust and impure, plunderers and covetous?" Not by God's giving; (away
with the thought!) but by plundering, and taking more than their
due.(5) "And how doth God allow them?" As He allowed that rich man,
reserving him for greater punishment. (Luke xvi. 25.) Hear what
(Abraham) saith to him; "Son, thou in thy lifetime receivedst thy good
things, and likewise Lazarus evil things, but now he is comforted, and
thou art tormented." Therefore that we also come not to hear that
voice, by living softly and idly, and gathering together for ourselves.
many sins, let us choose the true riches and right wisdom, that we may
obtain the promised good things; to which may we all arrive, through
the grace and lovingkindness of our Lord Jesus Christ, by whom and with
whom, to the Father and the Holy Ghost, be glory, now and ever and
world without end. Amen.
HOMILY XLIV.
JOHN vi. 26, 27.
"Jesus answered them, and said, Verily, verily, I
say unto you, Ye seek Me, not because ye saw the miracles but because
ye did eat of the loaves and were filled. Labor not for the meat which
perisheth, but for that meat which endureth unto everlasting life."
[1.] The mild and gentle is not always useful, but
there are times when the teacher needs sharper language. For if the
disciple be dull and gross, then, in order to touch his dullness to the
quick, we must rouse him with(3) a goad. And this the Son of God hath
done in the present as well as in many other cases. For when the crowds
had come and found Jesus, and were flattering Him, and saying," Master,
when camest Thou hither?" to show that He desireth not honor from men,
but looketh to one thing only, their salvation, He answereth them
sharply, wishing to correct them not in this way only, but also by
revealing and exposing their thoughts. For what saith He? "Verily,
verily, I say unto you," (speaking positively and with a confirmation,)
"Ye seek Me, not because ye saw miracles, but because ye did eat of the
loaves and were filled." He chideth and reproveth them by these words,
yet doth not so abruptly or violently, but very sparingly. For He saith
not, "O ye gluttons and belly-slaves, I have wrought so many wonders,
and ye never have either followed Me, or marveled at My doings"; but
mildly and gently somewhat in this manner; "Ye seek Me, not because ye
saw miracles, but because ye did eat of the loaves and were filled";
speaking not only of the past, but also of the present miracle. "It was
not," He saith, "the miracle of the loaves that astonished you, but the
being filled."(6) And that He said not this of them by conjecture they
straightway showed, for on this account they came the second time, as
being about to enjoy the same (food) as before. Wherefore they said,
"Our fathers did eat manna in the wilderness." Again they draw Him to
(the subject of) carnal food, which was the chief accusation and charge
against them. But He stoppeth not at rebukes, but addeth instruction
also, saying, "Labor not for the meat which perisheth, but for that
meat which endureth unto everlasting life."
"Which the Son of Man giveth(7) unto you; for Him
hath God the Father sealed."
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What He saith, is of this kind: "Make ye no account
of this earthly, but of that spiritual food." But since some of those
who desire to live in doing nothing have abused this speech, as though
Christ would entirely abolish working, it is seasonable to say somewhat
to them. For they slander, so to speak, all Christianity, and cause it
to be ridiculed on the score of idleness. First however, we must
mention that saying of Paul. What saith he? "Remember the Lord, how He
said, It is more blessed to give than to receive." (Acts xx. 35.) Now
how can it be possible for him to give who hath not? How then saith
Jesus to Martha, "Thou art careful and troubled about many things, but
one thing is needful, and Mary hath chosen that good part"? (Luke x.
41, 42); and again, "Take no thought for the morrow." (Matt. vi. 34.)
For it is necessary now to resolve all these questions, not only that
we may check men if they would be idle, but also that the oracles of
God may not appear to bring in what is contradictory.
Now Paul in another place saith, "But we beseech
you, brethren, that ye increase more and more, that ye study to be
quiet, and to do your own business; that ye may walk honestly toward
them that are without" (1 Thess. iv. 10, 11, 12); and again; "Let him
that stole, steal no more; but rather let him labor, working. with his
own hands, that he may have to give to him that needeth." (Eph. iv.
28.) Here the Apostle bids not simply "work," but to work so vigorously
and laboriously, as to have thereby somewhat to give to others. And in
another place the same saith again; "These hands have ministered to my
necessities, and to them that were with me." (Acts xx. 34.) And writing
to the Corinthians he said, "What is my reward then? Verily, that when
I preach the Gospel, I may make the Gospel of Christ without charge."
(1 Cor. ix. 18.) And when he was in that city, he abode with Aquila and
Priscilla, "and wrought, for by their occupation they were tentmakers."
(Acts xviii. 3.)
These passages show a yet more decided opposition as
to the letter;(1) we must therefore now bring forward the solution.
What then must be our reply? That to "take no thought," doth not mean
"not to work," but "not to be nailed to the things of this life"; that
is, to take no care for to-morrow's ease, but to deem that superfluous.
For a man may do no work, and (yet) lay up treasure for the morrow; and
a than may work, yet be careful for nothing; for carefulness and work
are not the same thing; it is not as trusting to his work that a man
worketh, but, "that he may impart to him that needeth." And that too
which was said to Martha refers not to works and working, but to this,
that it is our duty to know the right season, and not to spend on
carnal things the time proper for listening. Thus Christ spake not the
words as urging her to "idleness," but to rivet her to listening. "I
came," saith He, "to teach you needful things, but thou art anxious
about a meal. Dost thou desire to receive Me, and to provide for Me a
costly table? Provide another sort of entertainment, by giving me a
ready hearing, and by imitating thy sister's longing for instruction."
He said not this to forbid her hospitality, (away with the thought! how
could that be?) but to show that she ought not in the season for
listening be busy about other matters. For to say, "Labor not for the
meat that perisheth," is not the expression of one implying that we
ought to be idle; (in fact, this most especially is "meat that
perisheth," for idleness is wont to teach all wickedness;) but that we
ought to work, and to impart. This is meat that never perisheth; but if
any be idle and gluttonous, and careth for luxury, that man worketh for
"the meat that perisheth." So too, if a man by his labor should feed
Christ, and give Him drink, and clothe Him, who(2) so senseless and
react(3) as to say that such an one labors for the meat that perisheth,
when there is for this the promise of the kingdom that is to come, and
of those good things? This meat endureth forever. But at that time,
since the multitudes made no account of filth, nor sought to learn who
it was that did these things, and by what power, but desired one thing
only, to fill their bellies without working; Christ with good reason
called such food, "meat that perisheth." "I fed," He saith, "your
bodies, that after this ye might seek that other food which endureth,
which nourisheth the soul; but ye again run(4) after that which is
earthy. Therefore ye do not understand that I lead you not to this
imperfect food, but to that which giveth not temporal but eternal life,
which nourisheth not the body but the soul." Then when He had uttered
such great words concerning Himself, and had said that He would give
this food, in order that what was spoken might not stand in their way,
to make His saying credible He attributeth the supply to the Father.
For after saying, "Which the Son of Man shall give you"; He addeth,
"Him hath God the Father sealed," that is, "hath sent Him for this
purpose, that He might bring the food to you." The saying also admits
of another interpretation; for in another place Christ saith, "He that
heareth My words, hath set to his seal that God is true" (c. iii. 33),
that is, hath "showed forth undeniably." Which indeed the expression
seems to me to hint at even in this place, for
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"the Father hath sealed," is nothing else than "hath declared," "hath
revealed by His testimony." He in fact declared Himself too, but since
He was speaking to Jews, He brought forward the testimony of the Father.
[2.] Learn we then, beloved, to ask of God the
things which it is meet for us to ask of Him. For those Other things,
those, I mean, which belong to this life, whichever way they may fall
out, can do us no injury; for if we be rich, it is here only that we
shall enjoy our luxury; and if we fall into poverty, we shall suffer
nothing terrible. For neither the splendors nor the pains of the
present life have much power in respect either of despondency or
pleasure, they are contemptible, and slip away very swiftly. Wherefore
they are called "a way," with reason, because they pass away, and by
their very nature do not long endured but the things which are to come
endure eternally, both those of punishment and those of the Kingdom.
Let us then in regard of these things use much diligence to avoid the
first and to choose the last. For what is the advantage of this world's
luxury? To-day it is, and to-morrow it is not; to-day a bright flower,
to-morrow scattered dust; to-day a burning fire, to-morrow smouldering
ashes. But spiritual things are not so, they ever remain shining and
blooming, and becoming brighter every day. That wealth never
perishes,(2) never departs, never ceases, never brings with it care or
envy or blame, destroys not the body, corrupts not the soul, is without
ill will, heaps not up malice; all which things attend on the other
kind of wealth. That honor lifts not men into folly, doth not make them
puffed up, never ceases nor is dimmed. Again, the rest and delight of
heaven endureth continually, ever being immovable and immortal, one
cannot find its end or limit. This life then let us desire, for if we
do so we shall make no account of present things, but shall despise and
mock at them all, and though one should bid us enter into kingly halls,
we shall not while we have this hope choose to do so; yet nothing
(earthly) seems more near to happiness than such a permission; but to
those who are possessed by love of heaven, even this seems little and
mean, and worthy of no account. Nothing which comes to an end is to be
much desired; whatever ceases, and to-day is and tomorrow is not, even
though it be very great, yet seems to be very little and contemptible.
Then let us not cling to fleeting things which slip away and depart,
but to those which are enduring and immovable. To which may we all
attain,(4) through the grace and lovingkindness of our Lord Jesus
Christ, by whom and with whom, to the Father and the Holy Ghost, be
glory, now and ever and world without end. Amen.
HOMILY XLV.
JOHN vi. 28-30.
"Then said they unto Him, What shall we do,(8) that
we might work the works of God? Jesus answered and said unto them, This
is the work of God, that ye believe on Him whom He hath sent. They said
therefore unto Him, What sign showest thou then, that we may see and
believe thee? what dost thou work?"
[1.] There is nothing worse, nothing more shameful,
than gluttony; it makes the mind gross, and the soul carnal; it blinds,
and permits not to see clearly. Observe, for instance, how this is the
case with the Jews; for because they were intent upon gluttony,
entirely occupied with worldly things, and without any spiritual
thoughts, though Christ leads them on by ten thousand sayings, sharp
and at the same time forbearing, even thus they arise not, but continue
groveling below. For consider; He said to them, "Ye seek Me, not
because ye saw the miracles, but because ye did eat of the bread, and
were filled "; He touched them by the reproof, He showed them what food
they ought to seek, saying, "Labor not for the meat that perisheth"; He
set before them the prize, saying, "but that which endureth unto
everlasting life"; then provided a remedy for what might have been an
objection, by declaring that He was sent from the Father.
What then did they? As though they had heard
nothing, they said, "What shall we do, that we might work the works of
God?" This they said, not that they might learn and do them, (as the
sequel shows,) but to induce Him again to supply them with food, and
desiring to persuade Him to satisfy them. What then saith Christ? "This
is the work of God, that ye believe on Him whom He hath sent." On this
they asked, "What sign showest thou, that we may see and believe?"
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Ver. 31. "Our fathers did eat manna in the
wilderness."
Nothing more senseless, nothing more unreasonable,
than these men! While the miracle was yet in their hands,(1) as though
none had been done, they spake after this manner, "What sign shewest
thou?" and having thus spoken, they do not even allow Him the right of
choosing the sign, but think to force Him to exhibit none other than
such a one as was wrought in the days of their fathers; wherefore they
say, "Our fathers did eat manna in the wilderness," thinking by this to
provoke Him to work such a miracle as might supply them with carnal
nourishment. Else why did they mention none other of the miracles of
old, though many took place in those times, both in Egypt and at the
sea and in the wilderness, but only that of the manna? Was it not
because they greatly desired that one by reason of the tyranny of their
bellies? Ye who when ye saw His miracle called him a Prophet, and
attempted to make Him a king, how is that now, as though none had been
wrought, ye have become thankless and ill-minded, and ask for a sign,
uttering words fit for parasites, or hungry dogs? Does the manna now
seem wonderful to you? Your soul is not now(2) parched up.
Mark too their hypocrisy. They said not, "Moses did
this sign, what doest thou?" thinking it would annoy Him; but for a
while they address Him with great reverence, through expectation of
food. So they neither said, "God did this, what doest thorn?" that they
might not seem to make Him equal with God; nor did they bring forward
Moses, that they might not seem to lower Him, but put the matter in an
intermediate form, "Our fathers did eat manna in the wilderness." He
indeed might have replied, "I, but now, have wrought greater wonders
than did Moses, requiring no rod, having no need of prayer, but doing
all of Myself; and, if ye call to remembrance the manna, see, I have
given you bread." But this was not the season for such speeches; and
the one thing He earnestly desired was, to bring them to spiritual
food. And observe His infinite wisdom and His manner of answering.
Ver. 32. "Moses gave you not that bread from heaven;
but My Father giveth you the true bread from heaven."
Why said He not, "It was not Moses that gave it to
you, but I"; but putteth God in the place of Moses, and Himself instead
of manna? Because the infirmity of His hearers was great. As is seen
from what followeth. For not even when He had spoken thus did He secure
their attention, although He said at first, "Ye seek Me, not because ye
saw the miracle, but because ye did eat of the loaves, and were
filled." (Ver. 26.) Now because they sought these (carnal). things, He
would have corrected them by His succeeding words, yet not even so did
they desist. When He promised the Samaritan woman that He would give
her "the water," He made no mention of the Father. What saith He? "If
thou knewest who it is that saith unto thee, Give Me to drink, thou
wouldest have asked of Him, and He would have given unto thee living
water" (c. iv, 10); and again, "The water which I shall give." He
referreth her not to The Father. But here He maketh mention of The
Father, that thou mayest understand how great was the faith of the
Samaritan woman, and how great the infirmity of the Jews.
Was then the manna not from heaven? How then is it
said to be from heaven? In the same manner as Scripture speaketh of
"fowls of heaven" (Ps. viii. 8); and again, "The Lord thundered from
heaven." (Ps. xviii. 13.) And He calleth that other the 'true bread,"
not because the miracle of the manna was false, but because it was a
type, and not the very truth. But in mentioning Moses, He doth not
compare Himself to him, for the Jews did not as yet prefer Him to
Moses, of whom they still had a higher opinion. So that after saying,
"Moses gave not," He addeth not that "I give," but saith that The
Father, and not Moses, giveth. They, when they heard this, replied,
"Give us this bread to eat"; for they yet thought that it was something
material, they yet expected to gratify their appetites, and so hastily
ran to Him. What doth Christ? Leading them on(3) little by little, He
Saith,
Ver. 33. "The bread of God is He which cometh down
from heaven, and giveth life unto the world."
Not, saith He, to Jews alone, but to all the
"world," not mere food, but "life," another and an altered "life." He
calleth it "life," because they all were dead in sins. Yet they still
kept downward bent, saying,
Ver. 34. "Give us this bread."
Then He, to rebuke them, because while they supposed
that the food was material they ran to Him, but not when they learned
that it was a spiritual kind, said,
Ver. 35, 36. "I am the bread of life; he that cometh
to Me shall never hunger, and he that believeth on Me shall never
thirst. But I said unto you, that ye also have seen Me, and believe Me
not."
[2.] Thus also John crieth, saying beforehand, "He
speaketh that He knoweth, and testifieth that He hath seen, and no man
receiveth
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His testimony" (c. iii. 32); and again Christ Himself, "We speak that
We do know, and testify that We have seen" (c. iii. 11), "and ye
believe not."(1) This He doth to prevent them, and to show them that
the matter doth not trouble Him, that He desireth not honor, that He is
not ignorant of the secrets of their minds, nor of things present, nor
of things to come.
"I am the bread of life." Now He proceedeth to
commit unto them mysteries. And first He discourseth of His Godhead,
saying, "I am the bread of life." For this is not spoken of His Body,
(concerning that He saith towards the end, "And the bread which I shall
give is My flesh,") but at present it referreth to His Godhead. For
That, through God the Word, is Bread, as this bread also, through the
Spirit descending on it, is made Heavenly Bread. Here He useth not
witnesses, as in His former address, for He had the miracle of the
loaves to witness to Him, and the Jews themselves for a while
pretending to believe Him; in the former case they opposed and accused
Him. This is the reason why here He declareth Himself. But they, since
they expected to enjoy a carnal feast, were not(2) disturbed until they
gave up their hope. Yet not for that was Christ silent, but uttered
many words of reproof. For they,(3) who while they were eating called
Him a Prophet, were here offended, and called Him the carpenter's son;
not so while they ate the loaves, then they said, "He is The Prophet,"
and desired to make Him a king. Now they seemed to be indignant at His
asserting that He "came down from heaven," but in truth it was not this
that caused their indignation, but the thought that they should not
enjoy a material table. Had they been really indignant, they ought to
have asked and enquired how He was the "bread of life," how He had
"come down from heaven"; but now they do not this, but murmur. And that
it was not this which offender them is plain from another circumstance.
When He said, "My Father giveth you the bread," they exclaimed not,
"Beseech Him that He give"; but what? "Give us that bread"; yet He said
not, "I give," but, "My Father giveth "; nevertheless, they, from
desire of the food, thought Him worthy to be trusted to for its supply.
Now how should they, who deemed Him worthy of their trust for giving,
be afterward offended when they also heard that" the Father giveth"?
What is the reason? It is that when they heard that they were not to
eat, they again disbelieved, and put forth by way of a cloak for their
disbelief, that "it was a high saying." Wherefore He saith, "Ye have
seen Me, and believe not" (c. v. 39); alluding partly to His miracles,
partly to the testimony from the Scriptures; "For they," He saith, "are
they which testify of Me" (c. v. 43, 44); and, "I am come in My
Father's Name, and ye receive Me not"; and, "How can ye believe which
receive honor of men? "(4)
Ver. 37. "All that the Father giveth Me shall come
to Me, and him that cometh to Me I will in nowise cast out."
Observe how He doeth all things for the sake of them
that are saved; therefore He added this, that He might not seem to be
trifling and speaking these things to no purpose. But what is it that
He saith, "All that the Father giveth Me shall come unto Me" (ver. 37),
and "I will raise it(5) up in the last day"? (Ver. 40.) Wherefore
speaketh He of the common resurrection, in which even the ungodly have
a part, as though it were the peculiar gift of those who believe on
Him? Because He speaketh not simply of resurrection, but of a
particular kind of resurrection. For having first said, "I will not
cast him out, I shall lose nothing of it," He then speaketh of the
resurrection. Since in the resurrection some are east out,(6) ("Take
him, and cast him into outer darkness," Matt. xxii. 13,) and some are
destroyed. ("Rather fear Him who is able to destroy both soul and body
in hell.") (Matt. x. 28.) And(7) the expression, "I give eternal life"
(c. x. 28), declareth this; for they "that have done evil shall go
forth to the resurrection of damnation, and they that have done good to
the resurrection of life."(8) (c. v. 29.) This then, the resurrection
to good things,(9) is that which He here designed. But what meaneth He
by saying, "All that the Father giveth Me, shall come to Me"? He
toucheth their unbelief, showing that whosoever believeth not on Him
transgresseth the will of the Father. And thus He saith it not nakedly,
but in a covert manner, and this He doth(10) everywhere, wishing to
show that unbelievers are at variance with the Father, not with Him
alone. For if this is His will, and if for this He came, that He might
save man,(11) those who believe not transgress His will. "When
therefore," He saith, "the Father guideth any man, there is nothing
that hindereth him from coming unto Me"; and in another place, "No man
can come unto Me, except the Father draw him." (Ver. 44.) And Paul
saith, that He delivereth them up unto the Father; "When He shall have
delivered up the kingdom to God, even the Father." (1 Cor. xv. 24.) Now
as the Father when He giveth doth so without first depriving Himself,
so the Son when He delivereth up doth so without excluding Himself. He
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is said to deliver us up, because through Him we have access (to the
Father).
[3.] And the "by whom"(1) is also applied to the
Father, as when the Apostle saith," By whom ye were called unto the
fellowship of His Son" (1 Cor. i. 9): and,(2) "By the will of the
Father." And again; "Blessed art thou, Simon Barjona, for flesh and
blood hath not revealed it unto thee." (Matt. xvi. 17.) What He here
intimateth is something of this kind,(3) that "faith in Me is no
ordinary thing, but needeth an impulse(4) from above"; and this He
establisheth throughout His discourse, showing that this faith requires
a noble sort of soul, and one drawn on by God.
But perhaps some one will say, "If all that the
Father giveth, and whomsoever He shall draw, cometh unto Thee, if none
can come unto Thee except it be given him from above, then those to
whom the Father giveth not are free from any blame or charges." These
are mere words and pretenses. For we require our own deliberate choice
also, because whether we will be taught is a matter of choice, and also
whether we will believe. And in this place, by the" which the Father
giveth Me," He declareth nothing else than that "the believing on Me is
no ordinary thing, nor one that cometh of human reasonings, but needeth
a revelation from above, and a well-ordered soul to receive that
revelation." And the, "He that cometh to Me shall be saved," meaneth
that he shall be greatly cared for. "For on account of these," He
saith, "I came, and took upon Me the flesh, and entered into(5) the
form of a servant." Then He addeth;
Ver. 38. "I came down from heaven not to do Mine own
will, but the will of Him that sent Me."
What sayest Thou? Why, is Thy will one, and His
another? That none may suspect this, He explaineth it by what follows,
saying;
Ver. 40. "And this is the will of Him that sent Me,
that every one which seeth the Son, and believeth on Him, may have
everlasting life."
Is not then this Thy will? And how sayest Thou, "I
am come to send fire upon the earth, and what have I desired to see,(6)
if that be already kindled "? (Luke xii. 49.) For if Thou also desirest
this, it is very clear that Thy will and the Father's is one. In
another place also He saith, "For as the Father raiseth up the dead and
quickeneth them, even so the Son quickeneth whom He will." (c. v. 21.)
But what is the will of the Father? Is it not, that not so much as one
of them should perish? This Thou willest also. (Matt. xviii. 14.) So
that the will of the One differeth not from the will of the Other.
So(7) in another place He is seen establishing yet more firmly His
equality with the Father, saying, "I and My Father ' will come, and
will make Our abode with him.'" (c. xiv. 23.) What He saith then is
this;"I came not to do anything other than that which the Father
willeth, I have no will of Mine own different from that of the Father,
for all that is the Father's is Mine, and all that is Mine is the
Father's." If now the things of the Father and the Son are in common,
He saith with reason, "Not that I might do Mine own will." But here He
speaketh not so, but reserveth this for the end. For, as I have said,
He concealeth and veileth for a while high matters, and desireth to
prove that had He even said, "This is My will," they would have
despised Him. He therefore saith, that "I co-operate with that Will,"
desiring thus to startle them more; as though He had said, "What think
ye? Do ye anger Me by your disbelief? Nay, ye provoke My Father." "For
this is the will of Him that sent Me, that of all which He haft given
Me I should lose nothing." (Ver. 39.) Here He showeth that He needeth
not their service, that He came not for His own advantage,(8) but for
their salvation; and not to get honor from them. Which indeed He
declared in a former address, saying, "I receive not honor from men"
(c. v. 41); and again, "These things I say that ye may be saved." (c.
v. 34.) Since He everywhere laboreth to persuade(9) them that He came
for their salvation. And He saith, that He obtaineth honor to the
Father, in order that He may not be suspected by them. And that it is
for this reason He thus speaketh, He hath more clearly revealed by what
follows. For He saith, "He that seeketh his own will(10) seeketh his
own glory; but He that seeketh His glory that sent Him is true, and
there is no unrighteousness in Him." (c. vii. 18.) "And this is the
will of the Father, that every one which seeth the Son, and believeth
on Him, may have everlasting life." (Ver. 40.)
"And I will raise him up at the last day." Why doth
He continually dwell upon the Resurrection? Is it that men may not
judge of God's providence by present things alone; that if they enjoy
not results(11) here, they become not on that account desponding, but
wait for the things that are to come, and that they may not, because
their sins are not punished for the present, despise Him, but look for
another life.
Now those men gained nothing, but let us
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take pains to gain by having the Resurrection continually sounded in
our ears; and if we desire to be grasping, or to steal, or to do any
wrong thing, let us straightway take into our thoughts that Day, let us
picture to ourselves the Judgment-seat, for such reflections will check
the evil impulse more strongly than any bit. Let us continually say to
others,(1) and to ourselves, "There is a resurrection, and a fearful
tribunal awaiteth us." If we see any man insolent and puffed up with
the good things of his world, let us make the same remark to him, and
show him that all those things abide here: and if we observe another
grieving and impatient, let us say the same to him, and point out to
him that his sorrows shall have an end; if we see one careless and
dissipated,(2) let us say the same charm over him, and show that for
his carelessness he must render account. This saying is able more than
any other remedy to heal our souls. For there is a Resurrection, and
that Resurrection is at our doors, not afar off, nor at a distance.
"For yet a little while, and He that shall come will come, and will not
tarry." (Heb. x. 37.) And again, "We must all appear before the
judgment-seat of Christ" (2 Cor. v. 10); that is, both bad and good,
the one to be shamed in sight of all, the other in sight of all to be
made more glorious. For as they who judge here punish the wicked and
honor the good publicly, so too will it be there, that the one sort may
have the greater shame, and the other more conspicuous glory. Let us
picture these things to ourselves every day. If we are ever revolving
them, no care for present things will be able to sting us.(3) "For the
things which are seen are temporal, but the things which are not seen
are eternal." (2 Cor. iv. 18.) Continually let us say to ourselves and
to others,(4) "There is a Resurrection, and a Judgment, and a scrutiny
of our actions"; and let as many as deem that there is such a thing as
fate repeat this, and they shall straightway be delivered from the
rottenness of their malady; for if there is a Resurrection, and a
Judgment, there is no fate, though they bring ten thousand arguments,
and choke themselves to prove it. But I am ashamed to be teaching
Christians concerning the Resurrection: for he that needeth to learn
that there is a Resurrection, and who hath not firmly persuaded himself
that the affairs of this world go not on by fire, and without design,
and as chance will have them, can be no Christian. Wherefore, I exhort
and beseech you, that we cleanse ourselves from all wickedness, and do
all in our power to obtain pardon and excuse in that Day.
Perhaps some one will say, "When will be the
consummation? When will be the Resurrection? See how long a time hath
gone by, and nothing of the kind hath come to pass?" Yet it shall be,
be sure. For those before the flood spake after this manner, and mocked
at Noah, but the flood came and swept away(5) all those unbelievers,
but preserved him(6) who believed. And the men of Lot's time expected
not that stroke from God, until those lightnings and thunderbolts came
down and destroyed them all utterly. Neither in the case of these men,
nor of those who lived in the time of Noah, was there any preamble(7)
to what was about to happen, but when they were all living daintily,
and drinking, and mad with wine, then came these intolerable calamities
upon them. So also shall the Resurrection be; not with any preamble,
but while we are in the midst of good times.(8) Wherefore Paul saith,
"For when they shall say, Peace and safety; then sudden destruction
cometh upon them, as travail upon a woman with child; and they shall
not escape." (1 Thess. v. 3.) God hath so ordered this, that we may be
always struggling, and be not confident even in time of safety. What
sayest thou? Dost thou not expect that there will be a Resurrection and
a Judgment? The devils confess these, and art thou shameless?(9) "Art
Thou come," they say, "to torment us before the time?" (Matt. viii.
29); now they who say that there will be "torment;" are aware of the
Judgment, and the reckoning, and the vengeance. Let us not then besides
daring evil deeds, anger God by disbelieving the word of the
Resurrection. For as in other things Christ hath been our beginning, so
also hath He in this; wherefore He is called "the first-born from the
dead." (Col. i. 18.) Now if there were no Resurrection, how could He be
"the first-born," when no one of "the dead" was to follow Him? If there
were no Resurrection, how would the justice of God be preserved, when
so many evil men prosper, and so many good men are afflicted and die in
their affliction? Where shall each of these obtain his deserts, if so
be that there is no Resurrection? No one of those who have lived aright
disbelieves the Resurrection, but every day they pray and repeat that
holy sentence, "Thy Kingdom come." Who then are they that disbelieve
the Resurrection? They who have unholy ways and an unclean life: as the
Prophet saith, "His ways are always polluted. Thy judgments are far
above out of his sight." (Ps. x. 5.) For a man cannot possibly live a
pure life without believing in the Resurrection; since they who are
conscious of no
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iniquity both speak of, and wish for, and believe in it, that they may
receive their recompense. Let us not then anger Him, but hear Him when
He saith, "Fear Him which is able to destroy both body and soul in
hell" (Matt. x. 28); that by that fear we may become better, and being
delivered from that perdition, may be deemed worthy of the Kingdom of
Heaven. Which may we all attain to, through the grace and
loving-kindness of our Lord Jesus Christ, by whom and with whom to the
Father and the Holy Ghost be glory, now and ever and to the endless
ages of eternity. Amen.
HOMILY XLVI.
JOHN vi. 41, 42.
"The Jews then murmured at Him, because He said, I
am the Bread which came down from heaven; and they said, Is not this
Jesus, the son of Joseph, whose father and mother we know? How is it
then that He saith, I came down from heaven?"
[1.] "Whose god is their belly, and whose glory is
in their shame" (Phil. iii. 19), said Paul of certain persons, writing
to the Philippians.(1) Now that the Jews were of this character is
clear, both from what has gone before, and from what they came and said
to Christ. For when He gave them bread, and filled their bellies, they
said that He was a Prophet, and sought to make Him a King: but when He
taught them concerning spiritual food, concerning eternal life when He
led them away from objects of sense and spake to them of a
resurrection, and raised their thoughts to higher matters, when most
the, ought to have admired, they murmur and start away. And yet, if He
was that Prophet as they before asserted, declaring that he it was of
whom Moses had said, "A Prophet shall the Lord your God raise up unto
you of your brethren like unto me, unto Him shall ye hearken" (Deut.
xviii. 15); they ought to have hearkened to Him when He said, "I came
down from heaven"; yet they hearkened not, but murmured. They still
reverenced Him, because the miracle of the loaves was recent, and
therefore they did not openly gainsay Him, but by murmuring expressed
their displeasure, that He did not give them the meal which they
desired. And murmuring they said, "Is not this the son of Joseph?"
Whence it is plain, that as yet they knew not of His strange and
marvelous Generation. And so they still say that He is the son of
Joseph, and are not rebuked; and He saith not to them, "I am not the
Son of Joseph"; not because He was his son, but because they were not
as yet able to hear of that marvelous Birth. And if they could not bear
to hear in plain terms of His birth according to the flesh, much less
could they hear of that ineffable Birth which is from above. If He
revealed not that which was lower to them, much less would He commit to
them the other. Although this greatly offended them, that He was born
from a mean and common father, still He revealed not to them the truth,
lest in removing one cause of offense He should create another. What
then said He when they murmured?
Ver. 44. "No man can come unto Me, except the Father
which hath sent Me draw Him."
The Manichaeans spring upon these words, saying,
"that nothing lies in our own power"; yet the expression showeth that
we are masters of our will. "For if a man cometh to Him," saith some
one, "what need is there of drawing?" But the words do not take away
our free will, but show that we greatly need assistance. And He
implieth not an unwilling(2) comer, but one enjoying much succor. Then
He showeth also the manner in which He draweth; for that men may not,
again, form any material idea of God, He addeth,
Ver. 46. "Not that any man hath seen God,(3) save He
which is of God, He hath seen the Father."
"How then," saith some one, "doth the Father draw?"
This the Prophet explained of old, when he proclaimed beforehand, and
said,
Ver. 45. "They shall all be taught of God." (Isa.
liv. 13.)
Seest thou the dignity of faith, and that not of men
nor by man, but by God Himself they shall(4) learn this? And to make
this assertion credible, He referred them to their prophets. "If then
'all shall be taught of God,' how is it that some shah not believe?"
Because the words are spoken of the greater number. Besides, the
prophecy meaneth not absolutely all, but all that have the will. For
the teacher sitteth ready to impart what he hath to all, and pouring
forth his instruction unto all.
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Ver. 44. "And I will raise him up in the last day."
Not slight here is the authority of the Son, if so
be that the Father leadeth, He raiseth up. He distinguisheth not His
working from that of the Father, (how could that be?) but showeth
equality(1) of power. As, therefore, after saying in that other place,
"The Father which hath sent Me beareth witness of Me," He then, that
they might not be over-curious about the utterance, referred them to
the Scriptures; so here, that they may not entertain similar
suspicions, He referreth them to the Prophets, whom He continually and
everywhere quoteth, to show that He is not opposed to the Father.
"But what of those," saith some one, "who were
before His time? Were not they taught of God? why then the special
application of the words here?" Because of old they learned the things
of God by the hands of men, but now by the Only-begotten Son of God,
and by the Holy l Ghost. Then He addeth, "Not that any man hath seen
the Father, save He which is of God,"(2) using this expression here not
with reference to the cause, but to the manner of being.(3) Since had
He spoken in the former sense, we are all "of God." And where then
would be the special and distinct nature of the Son? "But wherefore,"
saith some one, "did He not put this more clearly?" Because of their
weakness. For if when He said, "I am come down from heaven," they were
so offended, what would they have felt had He added this?
He calleth Himself, (ver. 48,) "the bread of life,"
because He maintaineth(4) our life both which is and which is to be,
and saith, "Whosoever(5) shall eat of this bread shall live for ever."
By "bread" He meaneth here either His saving doctrines and the faith
which is in Him, or His own Body; for both nerve the soul. Yet in
another place He said, "If a man hear(6) My saying, he shall never
taste of death." (c. viii. 51.) And they were offended; here they had
no such feeling perhaps, because they yet respected Him on account of
the loaves which had been made.
[2.] And observe how He distinguisheth between His
bread and the manna, by causing them to hear the result of each kind of
food. For to show that the manna afforded them no unusual advantage, He
added,
Ver. 49. "Your fathers did eat manna in the
wilderness, and are dead."
He then establisheth a thing most likely to persuade
them, that they were deemed worthy of greater things than their
fathers, (meaning those marvelous men who lived in the time of Moses,)
and so, after saying that they were dead who ate the manna, He addeth,
Ver. 51. "He that eateth(7) of this bread, shall
live for ever."
Nor hath He put "in the wilderness" without a cause,
but to point out that the supply of manna was not extended to a long
time, nor entered with them into the land of promise. But this "bread"
was not of the same kind.
"And the bread that I will give is My flesh, which I
will give for the life of the world."
Here one might reasonably enquire, how this was a
fit season for these words, which neither edified nor profited, but
rather did mischief to those who had been edified; for "from that
time," saith the Evangelist, "many of His disciples went back," saying,
"This is a hard saying; who can hear it?" (ver. 60); since these things
might have been entrusted to the disciples only, as Matthew hath told
us that He discoursed with them apart. (Mark iv. 34: see Matt. xiii.
36.) What then shall we say? What is the profit of the words? Great is
the profit and necessity of them. Because they pressed upon Him, asking
for bodily food, reminding Him of the food provided in the days of
their forefathers, and speaking of the manna as a great thing, to show
them that all those things were but type and shadow, but that the very
reality of the matter was now present with them, He mentioneth
spiritual food. "But," saith some one, "he ought to have said, Your
fathers did eat manna in the wilderness, but I have given you bread."
But the interval between the two miracles was great, and the latter of
them would have appeared inferior to the former, because the manna came
down from heaven, but this, the miracle of the loaves, was wrought on
earth. When therefore they sought food "coming down from heaven," He
continually told them, "I came down from heaven." And if any one
enquire why He introduced the discourse on the Mysteries, We will
reply, that this was a very fitting time for such discourses; for
indistinctness in what is said always rouses the bearer, and renders
him more attentive. They ought not then to have been offended, but
rather to have asked and enquired. But now they went back. If they
believed Him to be a Prophet, they ought to have believed His words, so
that the offense was caused by their own folly, not by any difficulty
in the words. And observe how by little and little He led them up to
Himself. Here He saith that Himself giveth, not the Father;(8) "The
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bread that I will give is My flesh, which I will give for the life of
the world."
"But," saith some one, "this doctrine was strange to
them and unusual."(1) And yet John at an earlier period alluded to it
by calling Him "Lamb." (c. i. 29.) "But for all that, they knew it
not." I know they did not; nay, neither did the disciples understand.
For if as yet they had no clear knowledge of the Resurrection, and so
knew not what, "Destroy this Temple, and in three days I will raise it
up" (John ii. 19) might mean, much more would they be ignorant of what
is said here. For these words were less clear than those. Since that
prophets had raised men(2) from the dead, they knew, even if the
Scriptures have not spoken so clearly on the subject, but not one of
them ever asserted that any man had eaten flesh. Still they obeyed, and
followed Him, and confessed that He had the words of eternal life. For
this is a disciple's part, not to be over-curious about the assertions
of his teacher, but to hear and obey him, and to wait the proper time
for the solution of any difficulties. "How then," saith some one, "was
it that the contrary came to pass, and that these men 'went back'?" It
was by reason of their folly. For when questioning concerning the "how"
comes in, there comes in with it unbelief. So Nicodemus was perplexed,
saying, "How can a man enter into his mother's womb?" So also these are
confounded, saying,
Ver. 52. "How can this man give us his flesh to eat?"
If thou seekest to know the "how," why askedst not
thou this in the matter of the loaves, how He extended five to so great
a number? Because they then only thought of being satisfied, not of
seeing the miracle. "But," saith some one, "their experience then
taught them." Then by reason of that experience these words ought to
have been readily received. For to this end He wrought beforehand that
strange miracle, that taught by it they might no longer disbelieve what
should be said by Him afterwards.
[3.] Those men then at that time reaped no fruit
from what was said, but we have enjoyed the benefit in the very
realities. Wherefore it is necessary to understand the marvel of the
Mysteries, what it is, why it was given, and what is the profit of the
action. We become one Body, and "members of His flesh and of His
bones." (Eph. v. 30.) Let the initiated(3) follow what I say. In order
then that we may become this not by love only, but in very deed, let us
be blended(4) into that flesh. This is effected by the food which He
hath freely given us, desiring to show the love which He hath for us.
On this account He hath mixed up Himself with us; He hath kneaded up(5)
His body with ours, that we might be a certain One Thing,(6) like a
body joined to a head. For this belongs to(7) them who love strongly;
this, for instance, Job implied, speaking of his servants, by whom he
was beloved so exceedingly, that they desired to cleave unto his flesh.
For they said, to show the strong love which they felt, "Who would give
us to be satisfied with his flesh?" (Job xxxi. 31.), Wherefore this
also Christ hath done, to lead us: to a closer friendship, and to show
His love for us; He hath given to those who desire Him not only to see
Him, but even to touch, and eat Him, and fix their teeth in His flesh,
and to embrace Him, and satisfy all their love. Let us then return from
that table like lions breathing fire, having become terrible to the
devil; thinking on our Head, and on the love which He hath shown for
us. Parents often entrust their offspring to others to feed; "but I,"
saith He, "do not so, I feed you with Mine own flesh, desiring that you
all be nobly born,(8) and holding forth to you good hopes for the
future. For He who giveth out Himself to you here, much more will do so
hereafter. I have willed to become your Brother, for your sake I shared
in flesh and blood, and in turn I give out to you the flesh and the
blood by which I became your kinsman." This blood causeth the image of
our King to be fresh(9) within us, produceth beauty unspeakable,
permitteth not the nobleness of our souls to waste away, watering it
continually, and nourishing it. The blood derived from our food becomes
not at once blood, but something else;. while this doth not so, but
straightway watereth our souls, and worketh in them some mighty power.
This(10) blood, if rightly taken, driveth away devils, and keepeth them
afar off from us, while it calleth to us Angels and the Lord of Angels.
For wherever they see the Lord's blood, devils flee, and Angels run
together. This blood poured forth washed clean all the world; many wise
sayings did the blessed Paul utter concerning it in the Epistle to the
Hebrews. This blood cleansed the secret place, and the Holy of Holies.
And if the type of it had such great power in the temple of the
Hebrews, and in the midst of Egypt, when smeared on the door-posts,
much more the reality. This blood. sanctified the golden altar; without
it the high priest dared not enter into the secret place. This blood
consecrated(11) priests, this in types cleansed(12) sins. But if it had
such power in the
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types, if death so shuddered at the shadow, tell me how would it not
have dreaded the very reality? This blood is the salvation of our
souls, by this the soul is washed,(1) by this is beautiful, by this is
inflamed, this causeth our understanding to be more bright than fire,
and our soul more beaming than gold; this blood was poured forth, and
made heaven accessible.
[4.] Awful in truth are the Mysteries of the Church,
awful in truth is the Altar. A fountain went up out of Paradise sending
forth(2) material rivers, from this table springeth up a fountain which
sendeth forth rivers spiritual. By the side of this fountain are
planted not fruitless willows, but trees reaching even to heaven,
bearing fruit ever timely and undecaying. If any be scorched with heat,
let him come to the side of this fountain and cool his burning. For it
quencheth drought, and comforteth(3) all things that are burnt up, not
by the sun, but by the fiery darts. For it hath its beginning from
above, and its source is there, whence also its water floweth. Many are
the streams of that fountain which the Comforter sendeth forth, and the
Son is the Mediator, not holding mattock to clear the way, but opening
our minds. This fountain is a fountain of light, spouting forth rays of
truth. By it stand the Powers on high looking upon the beauty of its
streams, because they more clearly perceive the power of the Things set
forth, and the flashings unapproachable. For as when gold is being
molten if one should (were it possible) dip in it his hand or his
tongue, he would immediately render them golden; thus, but in much
greater degree, doth what here is set forth work upon the soul. Fiercer
than fire the river boileth up, yet burneth not, but only baptizeth
that on which it layeth hold. This blood was ever typified of old in
the altars and sacrifices(4) of righteous men, This is the price of the
world, by This Christ purchased to Himself the Church, by This He hath
adorned Her all. For as a man buying servants giveth gold for them, and
again when he desireth to deck them out doth this also with gold; so
Christ hath purchased us with His blood, and adorned us with His blood.
They who share this blood stand with Angels and Archangels and the
Powers that are above, clothed in Christ's own kingly robe, and having
the armor of the Spirit. Nay, I have not as yet said any great thing:
they are clothed with the King Himself.
Now as this is a great and wonderful thing, so if
thou approach it with pureness, thou approachest for salvation; but if
with an evil conscience, for punishment and vengeance. "For," It saith,
"he that eateth and drinketh unworthily" of the Lord, "eateth and
drinketh judgment to himself" (1 Cor. xi. 29); since if they who defile
the kingly purple are punished equally with those who rend it, it is
not(5) unreasonable that they who receive the Body with unclean
thoughts should suffer the same punishment as those who rent it with
the nails. Observe at least how fearful a punishment Paul declareth,
when he saith, "He that despised Moses' law dieth without mercy under
two or three witnesses; of how much sorer punishment, suppose ye, shall
he be thought worthy, who hath trodden under foot the Son of God, and
hath counted the blood of the covenant, wherewith he was sanctified, an
unholy thing?" (Heb. i. 28.) Take we then heed to ourselves, beloved,
we who enjoy such blessings; and if we desire to utter any shameful
word, or perceive ourselves hurried away by wrath or any like passion,
let us consider of what things we have been deemed worthy, of how great
a Spirit we have partaken, and this consideration shall be a sobering
of our unreasonable passions. For how long shall we be nailed to
present things? How long shall it be before we rouse ourselves? How
long shall we neglect our own salvation? Let us bear in mind of what
things Christ has deemed us worthy, let us give thanks, let us glorify
Him, not by our faith alone, but also by our very works, that we may
obtain the good things that are to come, through the grace and
lovingkindness of our Lord Jesus Christ, by whom and with whom, to the
Father and the Holy Ghost be glory, now and ever and world without end.
Amen.
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HOMILY XLVII.
JOHN vi. 53, 54.
"Jesus therefore said unto them, Verily, verily, I
say unto you, Except ye eat the flesh of the Son of Man, and drink His
blood, ye have not eternal(1) life in yourselves. Whoso eateth My
flesh, and drinketh My blood, hath life(2) in himself."
[1.] WHEN we converse of spiritual things, let there
be nothing secular in our souls, nothing earthy, let all such thoughts
retire, and be banished, and let us(3) be entirely given up to the
hearing the divine oracles only. For if at the arrival of a king(4) all
confusion is driven away, much more when the Spirit speaketh with
us do we need(5) great stillness, great awe. And worthy of awe is that
which is said to-day. How it is so, hear. "Verily I say unto you,
Except a man eat My flesh, and drink My blood, he hath not eternal life
in him." Since the Jews had before asserted that this was impossible,
He showeth not only that it is not impossible, but that it is
absolutely necessary. Wherefore He addeth, "He that eateth My flesh and
drinketh My blood, hath eternal life."
"And I will raise him up at the last day." For since
He had said, "He that eateth of this bread shall not die for ever"
(vet. 50, not verbally quoted), and it was likely that this would stand
in their way, (just as they before said, "Abraham is dead, and the
prophets are dead; and how sayest Thou, that he shall not taste of
death?"--c. viii. 52, not verbally quoted.) He bringeth forward the
Resurrection to solve the question, and to show that (the man who
eateth) shall not die at the last.(6) He continually handleth the
subject of the Mysteries, showing the necessity of the action, and that
it must by all means be done.
Ver. 55. "For My flesh is true(7) meat, and My blood
is true drink."
What is that He saith?(8) He either desireth to
declare that this is the true meat which saveth the soul, or to assure
them concerning what had been said, that they might not suppose the
words to be a mere enigma or parable, but might know that it is by all
means needful to eat the Body. Then He saith,
Ver. 56. "He that eateth My flesh, dwelleth in Me."
This He said, showing that such an one is blended with(9) Him.
Now what follows seems unconnected, unless we enquire into the sense;
for, saith some one, after saying, "He that eateth My flesh, dwelleth
in Me," what kind of a consequence is it to add,
Ver. 57. "As the living Father hath sent Me, and I
live by the Father"?
Yet the words harmonize perfectly. For since He
continually spake of "eternal life," to prove this point He introduceth
the expression, "dwelleth in Me"; for "if he dwelleth in Me, and I
live, it is plain that he will live also." Then He saith," As the
living Father hath sent Me." This is an expression of comparison and
resemblance, and its meaning is of this kind, "I live in like manner as
the Father liveth." And that thou mayest not deem Him unbegotten, He
immediately subjoineth, "by the Father," not by this to show that He
needeth, in order to live, any power working in Him,(10) for He said
before, to remove such a suspicion, "As the Father hath life in
Himself, so hath He given to the Son also to have life in Himself"; now
if He needeth the working of another, it will be found that either the
Father hath not given Him so to have it, and so the assertion is false,
or if He hath so given it, then He will need no other one to support
Him. What then means the," By the Father"? He here merely hinteth at
the cause, and what He saith is of this kind: "As the Father liveth, so
I live, and he that eateth Me shall live by Me." And the "life" of
which He speaketh is not life merely, but the excellent(11) life; for
that He spake not simply of life, but of that glorious and ineffable
life, is clear from this. For all men "live," even unbelievers, and
uninitiated, who eat not of that flesh. Seest thou that the words
relate not to this life, but to that other? And what He saith is of
this kind: "He that eateth My flesh, when he dieth shall not perish nor
suffer punishment"; He spake not of the general resurrection, (for all
alike rise again,) but concerning the special, the glorious
Resurrection, that which hath a reward.
Ver. 58. "This is that bread which came down from
heaven; not as your fathers did eat manna, and are dead; he that eateth
of this bread shall live for ever."
Continually doth He handle the same point, so as to
imprint it on the understanding of the hearers, (for the teaching on
these points was a
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kind of final teaching,) and to confirm the doctrine of the
Resurrection and of eternal life. Wherefore He mentioneth the
Resurrection since He promiseth eternal life, showing that that life is
not now, but after the Resurrection.(1) "And whence," saith some one,
"are these things clear?" From the Scriptures; to them He everywhere
referreth the Jews, bidding them learn these things from them. And by
saying, "Which giveth life to the world," He inciteth them to jealousy,
that from very vexation that others should enjoy the gift, they may not
stay without. And continually He remindeth them of the manna, showing
the difference, (between it and His bread,) and guiding them to the
faith; for if He was able(2) to support their life for forty years
without harvest, or corn, or other things in course;(3) much more now
will He be able to do so, as having come for greater ends. Moreover, if
those things were but types, and yet men collected what came down
without sweat or labor; much more shall this be the case, where the
difference is great both in the never dying, and in the enjoying the
true life. And rightly hath He spoken often of "life," since this is
desired by men, and nothing is so pleasing to them as not to die. Since
even under the old Covenant, this was the promise, length of life and
many days, but now it is not length merely, but life having no end. He
desireth at the same time to show, that He now revoketh the punishment
caused by sin, annulling that sentence which condemneth to death and
bringing in not life merely, but life eternal contrariwise to the
former things.(4)
Ver. 59. "These things said He in the synagogue, as
He taught in Capernaum."
[2.] The place where most of His marvels had
been done, so that He ought there especially to have been listened to.
But wherefore taught He in the synagogue and in the Temple? As well
because He desired to catch the greatest number of them, as because He
desired to show that He was not opposed to the Father.
Ver. 60. "But many of the disciples, when they had
heard this, said, This is a hard saying."
What means "hard "? Rough, laborious, troublesome.
Yet He said nothing of this kind, for He snake not of a mode of
life,(5) but of doctrines, continually handling the faith which is in
Him. What then means, "is a hard saying"? Is it because it promiseth
life and resurrection? Is it because He said that He came down from
heaven? Or that it was impossible for one to be saved who ate not His
flesh? Tell me, are these things "hard"? Who can assert that they are?
What then means "hard"? It means, "difficult to be received,"
"transcending their infirmity," "having much terror." For they thought
that He uttered words too high for His real character, and such as were
above Himself. Therefore they said,
"Who can hear it?"
Perhaps making excuse for themselves, since they
were about to start away.
Ver. 61, 62. "When Jesus knew in Himself that His
disciples murmured at it," (for this is an attribute of His Godhead to
bring secret things to light,) "He said unto them, Doth this offend
you?What and if ye shall see(6) the Son of Man ascend up where He was
before?"
This also He doth in the case of Nathanael, saying,
"Because I said unto thee, I saw thee under the fig-tree, believest
thou? Thou shall see greater things than these." (c. i. 50.) And to
Nicodemus, "No man hath ascended up to heaven but the Son of man which
is in heaven." (c. iii. 13.) What then, doth He add difficulties to
difficulties? No, (that be far from Him,) but by the greatness of the
doctrines, and the number of them, He desireth to bring them over.
For if one had said simply, "I have come down from heaven," and
added nothing more, he would
have been the more likely to offend them; but He who said, "My body is
the life of the world"; He who said, "As the living Father hath sent
Me, so I live by the Father"; and who said, "I have come down from
heaven," solves the difficulty. For the man who utters any one great
thing concerning himself may perhaps be suspected of feigning, but he
who connects together so many one after another removes all suspicion.
All that He doth and saith is intended to lead them away from the
thought, that Joseph was His father. And it was not with a wish to
strengthen, but rather to do away that stumbling-block, that He said
this. For whosoever deemed that He was Joseph's son could not receive
His sayings, while one that was persuaded that He had come down from
heaven, and would ascend thither, might more easily give heed to His
words: at the same time He bringeth forward also another explanation,
saying,
Ver. 63. "It is the Spirit that quickeneth, the
flesh profiteth nothing."
His meaning is, "Ye must hear spiritually what
relateth to Me, for he who heareth carnally is not profiled, nor
gathereth any advantage." It was carnal to question how He came down
from heaven, to deem that He was the son of Joseph, to ask, "How can he
give us His flesh to eat?" All this was carnal, when they ought to have
understood the matter in a mystical and
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spiritual sense. "But," saith some one, "how could they understand what
the 'eating flesh might mean?" Then it was their duty to wait for the
proper time and enquire, and not to abandon Him.
"The words that I speak unto you, they are spirit
and they are life."
That is, they are divine and spiritual, have nothing
carnal about them, are not subject to the laws of physical consequence,
but are free from any such necessity, are even set above the laws
appointed for this world, and have also another and a different
meaning. Now as it, this passage He said "spirit," instead of"
spiritual," so when He' speaketh of "flesh," He meant not "carnal
things," but "carnally hearing," and alluding at the same time to them,
because they ever desired carnal things when they ought to have desired
spiritual. For if a man receives them carnally, he profits nothing.
"What then, is not His flesh, flesh?" Most certainly. "How then saith
He, that the flesh profiteth nothing?" He speaketh not of His own
flesh, (God forbid!) but of those who received His words in a carnal
manner. But what is "understanding carnally"? It is looking merely to
what is before our eyes, without imagining anything beyond. This is
understanding carnally. But we must not judge thus by sight, but must
look into all mysteries with the eyes within. This is seeing
spiritually. He that eateth not His flesh, and drinketh not His blood,
hath no life in him. How then doth "the flesh profit nothing," if
without it we cannot live?Seest thou that the words, "the flesh
profiteth nothing," are spoken not of His own flesh, but of carnal
hearing?
Ver. 64. "But there are some of you that believe not."
Again, according to His custom, He addeth weight to
His words, by foretelling what would come to pass, and by showing that
He spake thus not from desire of honor from them, but because He cared
for them. And when He said "some," He excepted the disciples. For at
first He said, "Ye have both seen Me, and believe not" (ver. 36); but
here, "There are some of you that believe not."
For He "knew from the beginning who they were that
believed not, and who should betray Him."
Ver. 65. "And He said, Therefore said I unto you,
that no man can come unto Me except it were given unto Him from above
from My Father."
[3.] Here the Evangelist intimates to us the
voluntary character of the Dispensation, and His endurance of evil. Nor
is the, "from the beginning," put here without a cause, but that thou
mayest be aware of His foreknowledge from the first, and that before
the words were, uttered, and not after the men had murmured nor after
they had been offended, He knew the traitor, but before, which was an
attribute of Godhead. Then He added, "Except it be given him from above
from My Father "; thus persuading them to deem God His Father, not
Joseph, and showing them that it is no common thing to believe in Him.
As though He had said, "Unbelievers disturb Me not; trouble Me not,
astonish Me not. I know of old before they were created, I know to whom
the Father hath given to believe;" and do thou, when thou hearest that
"He hath given," imagine not merely an arbitrary distribution,(1) but
that if any hath rendered himself worthy to receive the gift, he hath
received it.
Ver. 66. "From that time many of His disciples went
back, and walked no more with Him."
Rightly hath the Evangelist said, not that they
"departed," but that they "went back"; showing that they cut themselves
off from any increase in virtue, and that by separating themselves they
lost the faith which they had of old. But this was not the case with
the twelve;. wherefore He saith to them,
Ver. 67. "Will ye also go away?"
Again showing that He needeth not their ministry and
service, and proving to them that it was not for this that He led them
about with Him. For how could He when He used such expressions even to
them? But why did He not praise them? why did He not approve them?Both
because He preserved the dignity befitting a teacher, and also to show
them that they ought rather to be attracted by this mode of dealing.
For had He praised them, they might, supposing that they were doing Him
a-favor, have had some human feeling; but by showing them that He
needed not their attendance, He kept them to Him the more. And observe
with what prudence He spake. He said not, "Depart ye," (this would have
been to thrust them from Him,) but asked them a question, "Will ye also
go away?" the expression of one who would remove all force or
compulsion, and who wished not that they should be attached to Him
through any sense of shame, but with a sense of favor. By not openly
accusing, but gently glancing at them, He showeth what is the truly
wise course under such circumstances. But we feel differently; with
good reason, since we do everything holding fast our own honor, and
therefore think that our estate is lowered by the departure of those
who attend on us. But He neither flattered nor repulsed them, but asked
them a question. Now this was
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not the act of one despising them, but of one wishing them not to be
restrained by force and compulsion: for to remain on such terms is the
same as to depart. What then saith Peter?
Ver. 68, 69. "To whom shall we go? Thou hast the
words of eternal life. And we believe and are sure that Thou art the
Christ, the Son of the living God."
Seest thou that it was not the words that caused
offense, but the heedlessness, and sloth, and wrong-mindedness of the
hearers? For even had He not spoken, they would have been offended, and
would not have ceased to be ever anxious about bodily food, ever nailed
to earth. Besides, the disciples heard at the same time with the
others, yet they declared an opinion contrary to theirs, saying, "To
whom shall we go?" An expression indicating much affection, for it
shows that their Teacher(1) was more precious to them than anything,
than father or mother, or any possessions,(2) and that if they withdrew
from Him, they had not then whither to flee. Then lest it should seem
that he had said, "to whom shall we go?" because there were none that
would receive them, he straightway added, "Thou hast the words of
eternal life." For the Jews listened carnally, and with human
reasonings, but the disciples spiritually, and committing all to faith.
Wherefore Christ said, "The words which I have spoken unto you are
spirit "; that is, "do not suppose that the teaching of My words is
subject to the rule of material consequences, or to the necessity of
created things. Things spiritual are not of this nature, nor endure to
submit to the laws of earth." This also Paul declareth, saying, "Say
not in thine heart, Who shall ascend into heaven? (that is, to bring
Christ down;) or, Who shall descend into the deep? (that is, to bring
up Christ again from the dead.") (Rom. x. 6, 7.)
"Thou hast the words of eternal life." These men
already admitted the Resurrection, and all the apportionment(3) which
shall be there. And observe the brotherly and affectionate man, how he
maketh answer for all the band. For he said not, "I know," but, "We
know." Or rather, observe how he goes to the very words of his Teacher,
not speaking as did the Jews. They said, "This is the son of Joseph";
but he said, "Thou art the Christ, the Son of the living God"; and
"Thou hast the words of eternal life: having perhaps heard Him say,(4)
"He that believeth on Me(5) hath eternal life, and I will raise him up
at the last day." For he showed that he retained all that had been
said, by recalling the very words. What then did Christ? He neither
praised nor expressed admiration of Peter, though He had elsewhere done
so; but what saith He?
Ver. 70. "Have not I chosen you twelve, and one of
you is a devil?"
For since Peter said, "We believe," Jesus excepteth
Judas from the band. In the other place Peter made no mention of the
disciples; but when Christ said, "Whom say ye that I am?" he replied,
"Thou art the Christ, the Son of the living God" (Matt. xvi. 15); but
here, since he said, "We believe," Christ with reason admitteth not
Judas into that band. And this. He did afar off, and long before the
time, to check the wickedness of the traitor, knowing that He should
avail nothing, yet doing His own part.
['4.] And remark His wisdom. He made not the traitor
manifest, yet allowed him not to be hidden; that on the one hand he
might not lose all shame, and become more contentious; and on the
other, that he might not, thinking to be unperceived, work his wicked
deed without fear. Therefore by degrees He bringeth plainer reproofs
against him. First, He numbered him too among the others, when He said,
"There are some of you that believe not," (for that He counted the
traitor the Evangelist hath declared, saying, "For He knew from the
beginning who they were that believed not, and who should betray Him;
") but when he yet remained such, He brought against him a more severe
rebuke, "One of you is a devil," yet made the fear common to them all,
wishing to conceal him. And here it is worth while to enquire, why the
disciples at this time said nothing, but afterwards were afraid and
doubted, looking one upon another, and asking, "Lord, is it I?" (Matt.
xxvi. 22), when Peter beckoned to John to
find out the traitor, by enquiring of their Teacher which was he. What
is(6) the reason?Peter had not yet heard, "Get thee behind me, Satan,"
wherefore he had no fear at all; but when he had been rebuked, and
though he spoke through strong affection,(7) instead of being approved
of, had even been called "Satan," he afterwards with reason feared when
he heard, "One of you shall betray Me." Besides, He saith not even now,
"One of you shall betray Me," but, "One of you is a devil"; wherefore
they understood not what was spoken, but thought that He was only
reflecting upon their wickedness.
But wherefore said He, "I have chosen you twelve,
and one of you is a devil "? It was to show that His teaching was
entirely free from flattery. For that they might not think that He
would flatter them, because when all had left Him they alone remained,
and confessed by Peter that He was the Christ, He leadeth them
172
away from such a suspicion. And what He saith is of this kind. "Nothing
abasheth Me from rebuking the bad; think not that because ye have
remained I shall choose to flatter you, or that because ye have
followed Me I shall not rebuke the wicked. For neither cloth another
circumstance abash Me, which is much more powerful than this to abash a
teacher. For he that remaineth affordeth a proof of his affection,
while one that hath been chosen by a teacher, being rejected, attacheth
to him a character for folly among senseless persons. Still neither
doth this cause Me to refrain from My reproofs." This at least even now
the heathen frigidly and senselessly urge against Christ. For God is
not wont to make men good by compulsion and force, neither is His
election and choice compulsory on those who are called,(1) but
persuasive(2) And that thou mayest learn that the calling compelleth
not, consider how many of these who have been called have come to
perdition, so that it is clear that it lieth in our own will(3) also to
be saved, or to perish.
[5.] Hearing therefore these things, learn we always
to be sober and to watch. For if when he who was reckoned among that
holy band, who had enjoyed so great a gift, who had wrought miracles,
(for he too was with the others who were sent to raise the dead and to
heal lepers) if when he was seized by the dreadful disease of
covetousness, and betrayed his Master, neither the favors, nor the
gifts, nor the being with Christ, nor the attendance on Him, nor the
washing the feet, nor the sharing His table, nor the bearing the bag,
availed him, if these things rather served to help on(4) his
punishment, let us also fear lest we ever through covetousness imitate
Judas. Thou betrayest not Christ. But when thou neglectest the poor man
wasting with hunger, or perishing with cold, that. man draws upon thee
the same condemnation.(5) When we partake of the Mysteries unworthily,
we perish equally with the Christ-slayers. When we plunder, when we
oppress(6) those weaker than ourselves, we shall draw down upon us
severest punishment. And with reason; for how long shall the love of
things present so occupy us, superfluous as they are and unprofitable?
since wealth consists in superfluities, in which no advantage is. How
long shall we be nailed to vanities? How long shall we not look through
and away into heaven, not be sober, not be satiated with these fleeting
things of earth, not learn by experience their worthlessness? Let us
think of those who before us have been wealthy; are not all those
things a dream?are they not a shadow, a flower? are they not a stream
which floweth by? a story and a tale? Such a man has been rich, and
where now is his wealth?It has gone, has perished, but the sins done by
reason of it stay by him, and the punishment which is because of the
sins. Yea, surely if there were no punishment, if no kingdom were set
before us, it were a duty to show regard for those of like descent and
family, to respect those who have like feelings with ourselves. But now
we feed dogs, and many of us wild asses, and bears, and different
beasts, while we care not for a man perishing with hunger; and a thing
alien to us is more valued than that which is of our kin, and our own
family less honored than creatures which are not so, nor related to us.
Is it a fine thing to build one's self splendid
houses, to have many servants, to lie and gaze at a gilded roof? Why
then, assuredly, it is superfluous and unprofitable. For other
buildings there are, far brighter and more majestic than these; on such
we must gladden our eyes, for there is none to hinder us. Wilt thou see
the fairest of roofs? At eventide look upon the starred heaven. "But,"
saith some one, "this roof is not mine." Yet in truth this is more
thine than that other. For thee it was made, and is common to thee and
to thy brethren; the other is not thine, but theirs who after thy death
inherit it. The one may do thee the greatest service, guiding thee by
its beauty to its Creator; the other the greatest harm, becoming thy
greatest accuser at the Day of Judgment, inasmuch as it is covered with
gold, while Christ hath not even needful raiment. Let us not, I entreat
you, be subject to such folly, let us not pursue things which flee
away, and flee those which endure let us not betray our own salvation,
but hold fast to our hope of what shall be hereafter; the aged, as
certainly knowing that but a little space of life is left us; the
young, as well persuaded that what is left is not much. For that day
cometh so as a thief in the night. Knowing this, let wives exhort their
husbands, and husbands admonish their wives; let us teach youths and
maidens, and all instruct one another, to care not for present things,
but to desire those which are to come, that we may be able also to
obtain them; through the grace and loving-kindness of our Lord Jesus
Christ, by whom and with whom, to the Father and the Holy Ghost be
glory, now and ever and world without end. Amen.
173
HOMILY XLVIII.
JOHN vii. 1, 2.
"After these things Jesus walked in Galilee; for He
would not walk in Jewry, because the Jews sought to kill Him. Now the
Jews' feast of tabernacles was at hand."
[1.] Nothing is worse than envy and malice; through
these death entered into the world. For when the devil saw man honored,
he endured not his prosperity, but used every means to destroy him.
(Wisd. ii. 24.) And from the same root one may everywhere see this same
fruit produced. Thus Abel was slain; thus David, with many other just
men, was like to have been so; from this also the Jews became
Christ-slayers. And declaring this the Evangelist said, "After these
things Jesus walked in Galilee; for He had not power(1) to walk in
Jewry, because the Jews sought to kill Him." What sayest thou, O
blessed John? Had not He "power," who was able to do all that He would?
He that said, "Whom seek ye?" (c. xviii. 6) and cast them backward?He
who was present, yet not seen (c. xxi. 4), had not He "power"? How then
afterwards did He come among them in the midst of the temple, in the
midst of the feast, when there was an assembly, when they that longed
for murder were present, and utter those sayings which enraged them yet
the more? Yea, this at least men marveled at, saying, "Is not this He,
whom they seek to kill?And, lo, He speaketh boldly, and they say
nothing unto Him." (Vet. 25, 26.) What mean these riddles? Away with
the word!(2) The Evangelist spake not so that he might be supposed to
utter riddles, but to make it plain that He showeth proofs both of His
Godhead and His Manhood. For when he saith, that "He had not power," he
speaketh of Him as a man, doing many things after the manner of men;
but when he saith, that He stood in the midst of them, and they seized
Him not, he showeth to us the power of the Godhead, (as man He fled, as
God He appeared,) and in both cases he speaks truly. To be in the midst
of those who were plotting against Him, and yet not be seized by them,
showed His unrivaled and irresistible nature; to yield strengthened and
authenticated the Dispensation, that neither Paul of Samosata,(3) nor
Marcion,(4) nor those affected with their maladies, might have anything
to say.By this then he stoppeth all(5) their mouths.
"After these things was the Jews' feast of
tabernacles." The words, "after these things," mean only, that the
writer has here been concise, and has passed over a long interval of
time, as is clear from this circumstance. When Christ sat(6) on the
mountain, he saith, that it was the feast of the Passover;(7) while
here the writer mentions the "feast of tabernacles," and during the
five months hath neither related or taught us anything else, except the
miracle of the loaves, and the sermon made to those who ate them. Yet
He ceased not to work miracles, and to converse, both in the day, and
in the evening, and oftentimes at night; at least, it was thus that He
presided over His disciples, as all the Evangelists tell us. Why then
have they omitted that interval? Because it was impossible to recount
everything fully, and moreover, because they were anxious to mention
those points which were followed(8) by any fault-finding or gainsaying
of the Jews. There were many circumstances like those which here are
omitted; for that He raised the dead, healed the sick, and was admired,
they have frequently recorded;(9) but when they have anything uncommon
to tell, when they have to describe any charge seemingly put forth
against Him, these things they set down; such as this now, that "His
brethren believed Him not." For a circumstance like this brings with it
no slight suspicion, and it is worth our while to admire their
truth-loving disposition, how they are not ashamed to relate things
which seem to bring disgrace upon their Teacher, but have been even
more anxious to report these than other matters. For instance, the
writer having passed by many signs and wonders and sermons, has sprung
at once to this.
Ver. 3-5. For, saith he, "His brethren said unto
Him, Depart hence, and go into Judaea, that Thy disciples also may see
the works that Thou doest; for there is no man that doeth anything in
secret, and he himself seeketh to be known openly. Show thyself to the
world. For neither did His brethren believe in Him."
[2.] What unbelief, saith some one, is here?They
exhort(10) Him to work miracles. It is great deed; for of unbelief come
their words, and their insolence, and their unseasonable freedom
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of speech. For they thought, that owing to their relationship, it was
lawful(1) for them to address Him boldly. And their request seems
forsooth to be that of friends, but the words were those of great
maliciousness.(2) For in this place they reproach Him with cowardice
and vainglory: since to say, "no man doeth anything in secret," is the
expression of persons charging Him with cowardice, and suspecting the
things done by Him as being not really done; and to add, that "he
seeketh to be known," was to accuse Him of vainglory. But observe, I
pray you, the power of Christ. Of those who said these things, one
became first Bishop of Jerusalem, the blessed James, of whom Paul
saith, "Other of the Apostles saw I none, save James, the Lord's
brother" (Gal. i. 19); and Judas also is said to have been a marvelous
man. And yet these persons had been present also at Cana, when the wine
was made, but as yet they profited nothing. Whence then had they so
great unbelief? From their evil mind,(3) and from envy; for superiority
among kindred is wont somehow to be envied by such as are not alike
exalted. But who are those that they call disciples here?The crowd that
followed Him, not the twelve. What then saith Christ?Observe how mildly
He answered; He said not, "Who are ye that counsel and instruct Me
thus?" but,
Ver. 6. "My time is not yet come."
He here seemeth to me to hint at something other
than He expresseth; perhaps in their envy they designed to deliver Him
up to the Jews; and pointing out this to them, He saith, "My time is
not yet come," that is, "the time of the Cross and the Death, why then
hasten ye to slay Me before the time?"
"But your time is always ready."
As though He had said, "Though ye be ever with the
Jews, they will not slay you who desire the same things with them; but
Me they will straightway wish to kill. So that it is ever your time to
be with them without danger, but My time is when the season of the
Cross is at hand, when I must die." For that this was His meaning, He
showed by what followed.
Ver. 7. "The world cannot hate you;" (how should it
hate those who desire, and who run for the same objects as itself?)
"but Me it hateth, because I testify of it, that the works thereof are
evil."
"That is, because I upbraid and rebuke it, therefore
I am hated." From this let us learn to master our anger, and not to
give way to unworthy passion, though they be mean men who give us
counsel. For if Christ meekly bore with unbelievers counseling Him,
when their counsel was improper and not from any good intention, what
pardon shall we obtain, who being but dust and ashes, yet are annoyed
with those who counsel us, and deem that we are unworthily treated,
although the persons who do this may be but a little humbler than
ourselves? Observe in this instance how He repelleth their accusation
with all gentleness; for when they say, "Show Thyself to the world," He
replieth, "The world cannot hate you, but Me the world hateth"; thus
removing their accusation. "So far," He saith, "am I from seeking honor
from men, that I cease not to reprove them, and this when I know that
by this course hatred is produced against and death prepared for Me."
"And where," asketh some one, "did He rebuke men? " When did He ever
cease to do so? Did He not say, "Think not that I will accuse you to
the Father? There is one that accuseth you, even Moses." (c. v. 45.)
And again; "I know you, that ye have not the love of God in Thou": and
"How can ye believe who receive honor from men,(4) and seek not the
honor that cometh from God only?" Seest thou how He hath everywhere
shown, that it was the open rebuke, not the violation of the Sabbath,
which caused the hatred against Him?
And wherefore doth He send them to the feast, saying,
Ver. 8. "Go ye up to the feast: I go not up yet"?
To show that He said these things not as needing
them, or desiring to be flattered(5) by them, but permitting them to do
what pertained to Jews. "How then," saith some one, "went He up after
saying, ' I go not up '?" He said not, once for all,(6) "I go not up,"
but, "now," that is, "not with you."
"For My time is not yet fulfilled."
And yet He was about to be crucified at the coming
Passover. "How then went He not up also? for if He went not up because
the time was not yet come, He ought not to have gone up at all." But He
went not up for this purpose, that He might suffer, but that He might
instruct them. "But wherefore secretly? since He might by going openly
both have been amidst them, and have restrained their unruly impulses
as He often did." It was because He would not do this continually.
Since had He gone up openly, and again blinded them,(7) He would have
made His Godhead to shine through in a greater degree, which at present
behooved not, but He rather concealed it.(8) And since they thought
that His remaining was from cowardice, He showeth them the contrary,
and that it was from
175
confidence, and a dispensation,(1) and that knowing beforehand the time
when He should suffer, He would, when it should at length be at hand,
be most desirous of going up to Jerusalem. And methinks by saying, "Go
ye up," He meant, "Think not that I compel you to stay with Me against
your will," and this addition of, "My time is not yet fully come," is
the expression of one declaring that miracles must be wrought and
sermons spoken, so that greater multitudes might believe, and the
disciples be made more steadfast by seeing the boldness and the
sufferings of their Master.
[3.] Learn we then, from what hath been said, His
kindness and gentleness; "Learn of Me, for I am meek and lowly of
heart" (Matt. xi. 29); and let us cast away(2) all bitterness. If any
exalt himself against us, let us be humble; if any be bold, let us wait
upon him; if any bite and devour us with mocks and jests, let us not be
overcome; lest in defending ourselves we destroy ourselves. For wrath
is a wild beast, a wild beast keen and angry. Let us then repeat to
ourselves(3) soothing charms drawn from the holy Scripture, and say,
"Thou art earth and ashes." "Why is earth and ashes proud?" (Ecclus. x.
9), and, "The sway of his fury shall be his destruction" (Ecclus. i.
22): and, "The wrathful man is not comely" (Prov. xi. 25, LXX.); for
there is nothing more shameful, nothing uglier than a visage inflamed
with anger. As when you stir up mud there is an ill savor, so when a
soul is disturbed by passion there is great indecency and
unpleasantness. "But," saith some one, "I endure not insult from mine
enemies." Wherefore? tell me. If the charge be true, then thou
oughtest, even before the affront, to have been pricked at heart, and
thank thine enemy for his rebukes; if it be false, despise(4) it. He
hath called thee poor, laugh at him; he hath called thee base-born and
foolish, then mourn for him; for "He that saith to his brother, Thou
fool, shall be in danger of hell fire." (Matt. V. 22.) Whenever
therefore one insults thee, consider the punishment that he undergoeth;
then shalt thou not only not be angry, but shall even shed tears for
him. For no man is wroth with one in a fever or inflammation, but
pities and weeps for all such; and such a thing is a soul that is
angry. Nay, if even thou desire to avenge thyself, hold thy peace, and
thou hast dealt thine enemy a mortal blow; while if thou addest
reviling to reviling, thou hast kindled a fire. "But," saith some one,
"the bystanders accuse us of weakness if we hold our peace." No, they
will not condemn your weakness, but admire you for your wisdom.
Moreover, if you are stung by insolence, you become insolent; and being
stung, compel men to think that what hath been said of you is true.
Wherefore, tell me, doth a rich man laugh when he is called poor? Is it
not because he is conscious that he is not poor? if therefore(5) we
will laugh at insults, we shall afford the strongest proof that we are
not conscious of the faults alleged. Besides, how long are we to dread
the accounts we render to men? how long are we to despise our common
Lord, and be nailed to the flesh? "For whereas there is among you
strife, and envying, and divisions, are ye not carnal?" (1 Cor. iii.
3.) Let us then become spiritual, and bridle this dreadful wild beast.
Anger differs nothing from madness, it is a temporary devil, or rather
it is a thing worse than having a devil; for one that hath a devil may
be excused, but the angry man deserves ten thousand punishments,
voluntarily casting himself into the pit of destruction, and before the
hell which is to come suffering punishment from this already, by
bringing a certain restless turmoil and never silent(6) storm of fury,
through all the night and through all the day, upon the reasonings of
his soul. Let us therefore, that we may deliver ourselves from the
punishment here and the vengeance hereafter, cast out this passion, and
show forth all meekness and gentleness, that we may find rest for our
souls both here and in the Kingdom of Heaven. To which may we all
attain, through the grace and lovingkindness of our Lord Jesus Christ,
by whom and with whom, to the Father and the Holy Spirit be glory, now
and ever and world without end. Amen.
176
HOMILY XLIX.
JOHN vii. 9, 10.
"When He had said these words unto them, He abode
still in Galilee. But when His brethren were gone up, then went He up
also unto the feast, not openly, but as it were in secret."(1)
[1.] The things done(2) by Christ after the manner
of men, are not so done only to establish the Incarnation, but also to
educate us for virtue. For had He done all as God, how could we have
known, on falling in with such things as we wished not, what we must
do? As, for instance, when He was in this very place, and the Jews
would have killed Him, He came into the midst of them, and so appeased
the tumult. Now had He done this continually, how should we, not being
able to do so, and yet falling into the like case, have known in what
way we ought to deal with the matter, whether to perish at once, or
even to use some contrivance(3) in order that the word might go
forward? Since, therefore, we who have no power could not have
understood what to do on coming into the midst of our foes, on this
account we are taught this very thing by Him. For, saith the
Evangelist, Jesus, "when He had said these words, abode in Galilee; but
when His brethren were gone up, then went He up also unto the feast,
not openly, but as it were in secret." The expression, "when His
brethren were gone up," is that of one showing that He chose not to go
up with them. On which account He abode where He was, and manifested
not Himself, although they in a manner urged(4) Him to do so. But why
did He, who ever spake openly, do so now" as it were in secret"? The
writer saith not "secretly," but, "as it were in secret." For thus, as
I have said, He seemed(5) to be instructing us how to manage matters
And, apart from this,(6) it was not the same to come among them when
heated and restive,(7) as to do so afterwards when the feast was ended.
Ver. 11. "Then the Jews sought Him,(8) and said,
Where is He?"
Excellent truly the good deeds at their feasts they
are eager for murder, and wish to seize Him even during the feast.(9)
At least, in another place they speak thus, "Think ye that He will not
come to the feast?" (John xi. 56); and here they said, "Where is He?"
Through their excessive hatred and enmity they would not even call Him
by name. Great was their reverence towards the feast, great their
caution. By occasion of(10) the very feast they wished(11) to entrap
Him!
Ver. 12. "And there was much murmuring among the
people concerning Him."
I think they were exasperated by the
place where the miracle had been wrought, and were(12)
greatly infuriated and afraid, not so much from anger at what had gone
before, as from fear lest He should again work something similar. But
all fell out contrary to what they desired, and against their will they
rendered Him conspicuous.
"And some said, He is a good man; others said, Nay,
but He deceiveth the people."
Methinks the first of these opinions was that of the
many, the other that of the rulers and priests. For to slander Him
suited their malice and wickedness. "He deceiveth," say they, "the
people." How, tell me? Was it by seeming to work, not really working
miracles? But experience witnesses(13) the contrary.
Vet. 13. "Howbeit no man spake openly of Him for
fear of the Jews."
Seest thou everywhere the ruling body corrupted, and
the ruled sound indeed in judgment, but not having that proper
courage(14) which a multitude especially lacketh?(15)
Ver. 14. "Now about the middle of the feast Jesus
went up(16) and taught."
By the delay He made them more attentive; for they
who had sought Him on the first days and said,(17) "Where is He?" when
they saw Him suddenly present, observe how they drew near, and were
like to press upon Him as He was speaking, both those who said that He
was a good man, and those who said that He was not such;(18) the former
so as to profit by and admire Him, the latter to lay hold on and detain
Him. One party then said," He deceiveth the people," by reason of the
teaching and the doctrines, not understanding His meaning; the other on
account of the miracles said, "He is a good man." He therefore thus
came among them when He had slackened(19) their anger, so that they
might
177
hear His words at leisure, when passion no longer stopped their ears.
What He taught, the Evangelist hath not told us; that He taught
marvelously, this only he saith, and that He won(1) and brought them
over. Such was the power of His speech. And they who had said "He
deceiveth the people," altered their opinion, "and marveled." Wherefore
also they said,
Ver. 15. "How knoweth this man letters having never
learned?"
Observest thou how the Evangelist showeth here also
their marveling to be full of wickedness? for he saith not, that they
admired the teaching, or that they received the words, but simply that
they "marveled." That is, were thrown into a state of astonishment, and
doubted, saying, "Whence hath this man(2) these things"? when they
ought from this very difficulty to have known that there was nothing
merely human in Him. But because they would not confess(3) this, but
stopped at wondering only, hear what He saith. Ver. 16. "My doctrine is
not Mine."
Again He answereth to their secret thoughts,
referring them to the Father, and so desiring to stop their mouths.
Ver. 17. "If any man will do His will, he shall know
of the doctrine, whether it be of God, or whether I speak of Myself."
What He saith is this, "Cast out from yourselves the
malice and wrath and envy and hatred which has without cause been
conceived against Me, then there is nothing to hinder you from knowing
that My words are indeed the words of God. For at present these things
cast a darkness over you, and destroy the light of right judgment,
while if ye remove them this shall no longer be your case." Yet He
spake not (plainly) thus, (for so He would have confounded them
exceedingly,) but implied it all by saying, "He that doeth His will
shall know of the doctrine, whether it is of God, or whether I speak of
Myself"; that is, "whether I speak anything different and strange and
contrary to God." For, "of Myself" is always put with this meaning,
that "I say nothing except what seemeth good to Him, but all that the
Father willeth, I will also."
"If any man do His will, he shall know of the
doctrine."
"What meaneth," "If any man do His will?" "If any
man be a lover of the life which is according to virtue, he shall know
the power of the sayings." "If any man will give heed to the
prophecies, to see whether I speak according to them or not."
[2.] But how is the doctrine His and not His? For He
said not, "This doctrine is not Mine"; but having first said, "it is
Mine," and having claimed it as His own, He then added, "it is not
Mine." How then can the same thing be both "His" and not "His"? It is
"His," because He spake it not as one who had been taught; and it is
"not His," because it was the doctrine of the Father. How then saith
He, "All that is the Father's is Mine, and Mine His"? (c. xvii. 10.(4))
"For if because the doctrine is the Father's, it is not thine, that
other assertion is false, for according to that it ought to be thine."
But the "is not Mine," affords a strong proof that His doctrine and the
Father's are one; as if He had said, "It hath nothing different,(5) as
though it were another's. For though My Person(6) be different, yet so
do I speak and do as not to be supposed to speak or do anything
contrary to the Father, but rather the very same things that the Father
saith and doeth." Then He addeth another incontrovertible argument,
bringing forward something merely human, and instructing them by things
to which they were accustomed. And what is that?
Ver. 8. "He that speaketh of himself seeketh his own
glory."
That is, "He that desireth to establish any doctrine
of his own, desireth to do so only that he himself may enjoy the
glory.(7) Now if I desire not to enjoy glory, wherefore should I desire
to establish any doctrine of My own? He that speaketh of himself, that
is, who speaketh anything peculiar or different from others, speaketh
on this account, that he may establish his own glory; but if I seek the
glory of Him that sent Me, wherefore should I choose to teach other(8)
things?" Seest thou that there was a cause wherefore He said there too
that He "did nothing of Himself"? (c. v. 19, and viii. 28.) What was
it? It was that they might believe that He desired not the honor of the
many. Therefore when His words are lowly, "I seek," He saith, "the
glory of the Father," everywhere desiring to persuade them that He
Himself loveth not glory. Now there are many reasons for His using
lowly words, as that He might not be deemed unbegotten, or opposed to
God, His being clothed with flesh, the infirmity of His hearers, that
He might teach men to be modest, and to speak no great thing of
themselves: while for speaking lofty words one could only find
one reason, the greatness of His Nature. And if when He said, "Before
Abraham was, I am" (c. viii. 58), they were offended, what would have
been their case if they had continually heard high expressions?
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Ver. 19. "Did not Moses give you the Law? and yet
none of you keepeth the Law? Why go ye about to kill Me?"
"And what connection," saith some one, "has this, or
what has this to do with what was said before?" The Jews brought
against Him two accusations; one, that He broke the Sabbath; the other,
that He called God His Father, making Himself equal with God. And that
this was no imagination of theirs, but His own declared judgment,(1)
and that He spake not as do the many, but in a special and peculiar
sense, is clear from this circumstance. Many often called God their
Father; as "Have we not all one Father, hath not one God created us?"
(Mal. ii. 10), but not for that was the people equal to God, on which
account the hearers were not offended. As then when the Jews said,
"This man is not from God," He often healed them,(2) and made defense
for the violation of the Sabbath; so now had the sense they assigned to
His words been according to their imagination, not according to His
intention, He would have corrected them, and said, "Why suppose ye Me
equal to God? I am not equal"; yet He said nothing of the kind, but, on
the contrary, declared by what followed, that He is equal. For, "As the
Father raiseth up the dead, and quickeneth them, so also the Son" (c.
v. 21); and "That all may honor the Son as they honor the Father"; and
"The works which He doeth, the same doeth the Son likewise;" all these
go to establish His equality. Again, concerning the Law He saith,
"Think not that I am come to destroy the Law or the Prophets." (Matt.
v. 17.) Thus He knoweth how to remove evil suspicions which are in
their minds; but in this place He not only doth not remove, but even
confirmeth their suspicion of His equality. On which account also, when
they said in another place, "Thou makest thyself God," He did not
remove their suspicion, but even confirmed it, saying, "That ye may
know that the Son of Man hath power on earth to forgive sins, He saith
to the sick of the palsy, Take up thy bed, and walk."(3) (Matt. ix. 6.)
This then He first aimed at, to make Himself equal with God, showing
that He was not God's adversary, but that He said the same and taught
the same with Him, and afterwards He setteth Himself to(4) the breach
of the Sabbath, saying, "Did not Moses give you the Law, and none of
you keepeth the Law?" As though He had said, "The Law saith, Thou shall
not kill; but ye kill, and yet accuse Me as transgressing the Law." But
wherefore saith He, "None of you"? Because they all sought to kill Him.
"And if," He saith, "I even have broken the Law, it was in saving a
man, but ye transgress it for evil. And if My action was even a
transgression, yet it was in order to save, and I ought not to be
judged by you who transgress in the greatest matters. For your conduct
is a subverting of the whole Law." Then also He presseth it farther,
although He had said many things to them before, but at that former
time He spake after a loftier manner, and more suitably to His own
dignity, while now He speaketh more humbly. Wherefore? Because He would
not continually irritate them. At present their anger had become
intense, and they went on to murder. And therefore He continueth to
check them in these two ways, by reproving their evil daring, and
saying, "Why go ye about to kill Me?" and by modestly calling Himself,
"A Man that hath told you the truth" (c. viii. 40), and by showing that
murderers in heart are not worthy to judge others. And observe both the
humility of Christ's question, and the insolence of their answer.
Ver. 20. "Thou hast a devil; who goeth about to kilt
thee?"
[3.] The expression is one of wrath and anger, and
of a soul made shameless by an unexpected reproof, and put to confusion
before their time, as they thought.(5) For just as a sort of robbers
who sing over their plots, then when they desire to put him against
whom they are plotting off his guard, effect their object by keeping
silence, so also do these. But He, omitting to rebuke them for this, so
as not to make them more shameless, again taketh in hand His
defense with respect to the Sabbath, reasoning with them from the Law.
And observe how prudently. "No wonder," He saith, "if ye disobey Me,
when ye disobey the Law which ye think ye obey, and which ye hold to
have been given you by Moses. It is therefore no new thing, if ye give
not heed to My words." For because(6) they said, "God spake to Moses,
but as for this fellow we know not whence he is" (c. ix. 29), He
showeth that they were insulting Moses as well as Himself, for Moses
gave them the Law, and they obeyed it not.
Ver. 21. "I have done one work, and ye all marvel."
Observe how He argueth, where it is necessary to
defend Himself, and make His defense a charge against them.(7) For with
respect to that which had been wrought, He introduceth not the Person
of the Father, but His own: "I have done one work." He would show,(8)
that not to have done it would have been to break the Law,
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and that there are many things more authoritative(1) than the Law, and
that "Moses" endured to receive a command against(2) the Law, and more
authoritative than the Law. For "circumcision" is more authoritative
than the Sabbath, and yet circumcision is not of the Law, but of "the
fathers." "But I," He saith, "have done that which is more
authoritative and better than circumcision." Then He mentioneth not the
command of the Law; for instance, that the Priests profane the Sabbath,
as He had said already, but speaketh more largely. The meaning of, "Ye
marvel" (Matt. xii. 5) is, "Ye are confused," "are troubled." For if
the Law was to be lasting, circumcision would not have been more
authoritative than it. And He said not, "I have done a thing greater
than circumcision," but abundantly refuteth them by saying,(3)
Ver. 23. "If a man receive circumcision."(4) "Seest
thou that the Law is most established when a man breaketh it? Seest
thou that the breaking of the Sabbath is the keeping of the Law? that
if the Sabbath were not broken, the Law must needs have been broken? so
that I also have established the Law." He said not, "Ye are wroth with
Me because I have wrought a thing which is greater than circumcision,"
but having merely mentioned what had been done, He left it to them to
judge, whether entire health was not a more necessary thing than
circumcision. "The Law," He saith, "is broken, that a man may receive a
sign which contributeth nothing to health; are ye vexed and indignant
at its being broken, that one might be freed from so grievous a
disease?"
Ver. 24. "Judge not according to appearance."
What is, "according to appearance"? "Do not, since
Moses hath the greatest honor among you, give your decision according
to your estimation of persons, but according to the nature of things;
for this is to judge rightly. Wherefore hath no one of you reproved
Moses? Wherefore hath no one disobeyed him when he ordereth that the
Sabbath be broken by a commandment introduced from without into the
Law? He alloweth a commandment to be of more authority than his
own Law; a commandment not introduced by the Law, but from without,
which is especially wonderful; while ye who are not lawgivers are
beyond measure jealous for the Law, and defend it. Yet Moses, who
ordereth that the Law be broken by a commandment which is not of the
Law, is more worthy of confidence than you." By saying then, (I have
made) "a whole man (healthy)," He showeth that circumcision also was
"partial" health. And what was the health procured by circumcision?
"Every soul,"(5) It saith, "that is not circumcised, shall be utterly
destroyed." (Gen. xvii. 14.) "But I have raised up a man not partially
afflicted, but wholly undone." "Judge not," therefore, "according to
appearance."
Be we persuaded that this is(6) said not merely to
the men of that time, but to us also, that in nothing we pervert
justice, but do all in its behalf; that whether a man be poor or rich,
we give no heed to persons, but enquire into things. "Thou shalt not
pity,"(7) It saith, "the poor in judgment." (Ex. xxiii. 3.) What is
meant? "Be not broken down, nor bent," It saith, "if he that doth the
wrong be a poor man." Now if you may not favor a poor man, much less a
rich. And this I say not only to you who are judges, but to all men,
that they nowhere pervert justice, but preserve it everywhere pure.
"The Lord," It saith, "loveth righteousness"; and, "he that loveth
iniquity hateth his own soul." (Ps. xi. 7 and 5, LXX.) Let us not, I
entreat, hate our own souls, nor love unrighteousness. For certainly
its profit in the present world is little(8) or nothing, and for the
world to come it brings great damage.(9) Or rather, I should say, that
not even here can we enjoy it; for when we live softly, yet with an
evil conscience, is not this vengeance and punishment? Let us then love
righteousness, and never look aside(10) from that law. For what fruit
shall we gain from the present life, if we depart without having
attained unto excellence? What there will help us? Will friendship, or
relations, or this or that man's favor? What am I saying? this or that
man's favor? Though we have Noah, Job, or Daniel for a father, this
will avail us nothing if we be betrayed by our own works. One thing
alone we need, that is, excellency of soul. This will be able to carry
you safe through, and to deliver you from everlasting fire, this will
escort(11) you to the Kingdom of Heaven. To which may we all attain,
through the grace and lovingkindness of our Lord Jesus Christ, by whom
and with whom, to the Father and the Holy Ghost be glory, now and ever
and world without end. Amen.
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HOMILY L.
JOHN vii. 25-27.
"Then said some of them of Jerusalem, Is not
this he, whom they seek to kill? But, lo, he speaketh boldly, and they
say nothing unto him. Do the rulers know indeed that this is the very
Christ? Howbeit we know this man whence he is."
[1.] Nothing is placed in the Holy Scriptures
without a reason, for they were Uttered by the Holy Ghost, therefore
let us enquire exactly into every point. For it is possible from one
expression to find out the entire meaning (of a passage), as in the
case before us. "Many of them of Jerusalem said, Is not this he, whom
they seek to kill? But, lo, he speaketh boldly, and they say nothing
unto him." Now why is added, "them of Jerusalem"? The Evangelist by
this shows, that they who had most enjoyed His mighty miracles were
more pitiable than any; they who had beheld the greatest proof, of His
Godhead, and yet committed all to the judgment of their corrupt rulers.
For was it not a great proof of it, that men furious and bent on
murder, who went about and sought to kill Him, should be quiet of a
sudden, when they had Him in their hands? Who could have effected this?
who thus quenched their absolute fury? Still after such proofs, observe
the folly and the madness of the men. "Is not this he, whom they seek
to kill?" See how they accuse themselves; "whom," It saith, "they seek
to kill, and yet they say nothing to him." And not only do they say
nothing to Him, but nothing even when He "speaketh boldly." For one who
spoke boldly and with all freedom would naturally have the more angered
them; but they did nothing. "Do they know indeed that this is the very
Christ? "What think ye? What opinion give ye?" The contrary, It saith.
On which account they said, "We know this man whence he is." What
malice,(1) what contradiction! They do not even follow the opinion of
their rulers, but bring forward another, perverse, and worthy of their
own folly; "We know him whence he is."
"But when Christ cometh, no man knoweth whence He
is." (Matt. ii. 4.)
"Yet your rulers when asked replied, that He should
be born in Bethlehem." And others again said, "God spake unto Moses,
but as for this fellow, we know not from whence he is." (c. ix. 29.)
"We know whence he is," and "we know not whence He is"; observe the
words of drunken men. And again, "Doth Christ come out of Galilee?"
(Ver. 41.) Is He not of "the town of Bethlehem"? Seest thou that theirs
is the decision of madmen? "We know," and, "we know not"; "Christ
cometh from Bethlehem"; "When Christ cometh, no man knoweth whence He
is." What can be plainer than this contradiction? For they only looked
to one thing, which was, not to believe. What then is Christ's reply?
Ver. 28. "Ye both know Me, and ye know whence I am:
and I am not come of Myself, but He that sent Me is true, whom ye know
not."
[2.] And again, "If ye had known Me, ye should have
known My Father also." (c. viii. 19.) How then saith He, that they
both" know Him," and "whence He is," and then," that they neither know
Him, nor the Father"? He doth not contradict, (away with the thought,)
but is very consistent with Himself. For He speaketh of a different
kind of knowledge, when He saith, "ye know not"; as when He saith, "The
sons of Eli were wicked sons, they knew not the Lord" (1 Sam. ii. 12);
and again, "Israel doth not know Me." (Isa. i. 3.) So also Paul saith,
"They profess that they know God, but in works they deny Him." (Tit. i.
16.) It is therefore possible, "knowing," "not to know." This then is
what He saith: "If ye know Me, ye know that I am the Son of God." For
the "whence I am" doth not here denote place. As is clear from what
followeth, "I am not come of Myself, but He that sent Me is true, whom
ye know not," referring here to the ignorance shown by their works. [As
Paul saith, "They profess that they know God, but in works they deny
Him."] For their fault came not merely of ignorance, but of wickedness,
and an evil will; because even though they knew this, they chose to be
ignorant. But what manner of connection is there here? How is it that
He, reproving them, useth their own words? For when they say, "We
know this man whence he is," He addeth, "ye both know Me." Was their
expression, "We know him not"? Nay, they said, "We know him." But
(observe), they by saying the, "We know whence he is," declared nothing
else than that He was "of the earth," and that He was "the carpenter's
son"; but He led them up to heaven, saying, "Ye know whence I am," that
is, not thence whence ye suppose, but from that place whence He that
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sent Me (hath sent Me). For to say, "I am not come of Myself,"
intimateth to them, that they knew that He was sent by the Father,
though they did not disclose it.(1) So that He rebuketh them in a
twofold manner; first, what they said in secret He published aloud, so
as to put them to shame; after that He revealed also what was in their
hearts. As though He had said, "I am not one of the abjects, nor of
those who come for nothing, but He 'that sent Me is true, whom ye know
not.'" What meaneth," He that sent Me is true"? "If He be true, He hath
sent Me for the truth; if He be true, it is probable that He who is
sent is true also." This also He proveth in another way, vanquishing
them with their own words. For whereas they had said, "When Christ
cometh, no man knoweth whence He is," He proveth from this that He
Himself is the Christ. They used the words, "No man knoweth," with
reference to distinction of some definite locality; but from the same
words He showeth Himself to be the Christ, because He came from the
Father; and everywhere He witnesseth that He alone hath the knowledge
of the Father, saying, "Not that any man hath seen the Father, save He
which is from the Father."(2) (c. vi. 46.) And His words exasperated
them; for to tell them, "Ye know Him not," and to rebuke them because
knowing they pretended to be ignorant, was sufficient to sting and
annoy them.
Ver. 30. "Then they sought to take Him, and no man
laid his hand upon Him, because His hour was not yet come."
Seest thou that they are invisibly restrained, and
their anger bridled? But wherefore saith It not, that He had restrained
them invisibly, but, "Because His hour was not yet come"? The
Evangelist was minded to speak more humanly and in a lowlier strain, so
that Christ might be deemed to be also Man. For because Christ
everywhere speaketh of sublime matters, he therefore intersperseth
expressions of this kind. And when Christ saith, "I am from Him," He
speaketh not as a Prophet who learneth, but as seeing Him, and being
with Him.
Ver. 29. "I know Him," He saith, "for I am froth
Him, and He hath sent Me."
Seest thou how He continually seeketh to prove the,
"I am not come of Myself," and, "He that sent Me is true," striving not
to be thought an enemy of God? And observe how great is the profit of
the humility of His words; for, it saith, after this many said,
Ver. 31. "When Christ cometh, will He do more
miracles than these which this man hath done?"
How many were the miracles? In truth, there were
three, that of the wine, that of the paralytic, and that of the
nobleman's son; and the Evangelist hath related no more. From which
circumstance it is plain, as I have often said, that the writers pass
by most of them, and discourse to us of those alone on account of which
the rulers ill-treated Him, "Then they sought to take Him," and kill
Him. Who "sought"? Not the multitude, who had no desire of rule, nor
could be made captives by malice; but the priests. For they of the
multitude said, "When Christ cometh, will He do more miracles?" Yet
neither was this sound faith, but, as it were, the idea of a
promiscuous(3) crowd; for to say, "When He cometh," was not the
expression of men firmly persuaded that He was the Christ. We may
either understand the words thus, or that they were uttered by the
multitudes when they came together. "Since," they may have said, "our
rulers are taking every pains to prove that this man is not the Christ,
let us suppose that he is not the Christ; will the Christ be better
than he?" For, as I ever repeat, men of the grosser sort are led in not
by doctrine, nor by preaching, but by miracles.
Vet. 32. "The Pharisees heard the people
murmuring,(4) and sent(5) servants to take Him."
Seest thou that the violation of the Sabbath was a
mere pretense? and that what most stung them was this murmuring? For
here, though they had no fault to find with Him for anything said or
done, they desired to take Him because of the multitude. They dared not
do it themselves, suspecting danger, but sent their hired servants.(6)
Alas! for their tyranny and their madness, or rather, I should say, for
their folly. After having often attempted themselves, and not
prevailed, they committed the matter to servants, simply satisfying
their anger. Yet He had spoken much at the pool (c. v.), and they had
done nothing of the kind; they sought indeed occasion, but they
attempted not, while here they can endure it no longer, when the
multitude is about to run to Him. What then saith Christ?
Ver. 33. "Yet a little while am I with you." Having
power to bow and terrify His hearers, He uttereth words full of
humility. As though He had said, "Why are ye eager to persecute and
kill Me? Wait a little while, and even though you should be eager to
keep Me back, I shall not endure it." That no one should(as they did)
suppose that the, "Yet a little while am I with you," denoted a common
death, that no one might suppose this, or that He wrought(7) nothing
after death, He added,
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Ver. 34. "And where I am, thither ye cannot come."
Now had He been about to continue in death, they
might have gone to Him, for to that place we all depart. His words
therefore bent the simpler portion of the multitude, terrified the
bolder, made the more intelligent anxious to hear Him, since but little
time was now left, and since it was not in their power always to enjoy
this teaching. Nor did He merely say, "I am here," but, "I am with
you," that is, "Though ye persecute, though ye drive Me away, yet for a
little while I shall not cease dispensing what is for your good, saying
and recommending the things that relate to your salvation."
Ver. 33. "And I go unto Him that sent Me." This was
enough to terrify and throw them into an agony. For that they should
stand in need of Him, He declareth also.
Ver. 34. "Ye shall seek Me," He saith, (not only "
ye shall not forget Me," but ye shall even "seek Me,") "and shall not
find Me."
[3.] And when did the Jews "seek Him"? Luke saith
that the women mourned over Him, and it is probable that many others,
both at the time and when the city was taken, remembered Christ and His
miracles, and sought His presence. (Luke xxiii. 49.) Now all this He
added, desiring to attract them. For the facts that the time left was
short, that He should after His departure be regretfully desired by
them, and that they should not then be able to find Him, were all
together sufficient to persuade them to come to Him. For had it not
been that His presence should with regret be desired by them, He would
not have seemed to them to be saying any great thing; if, again, it was
about to be desired, and they able to find Him, neither so would this
have disturbed them. Again, had He been about to stay with them a long
time, so also they would have been remiss. But now He in every way
compelleth and terrifieth them. And the, "I go to Him that sent Me," is
the expression of one declaring that no harm will happen to Him from
their plotting, and that His Passion was voluntary. Wherefore now He
uttered two predictions, that after a little while He should depart,
and that they should not come to Him; a thing which belonged not to
human intelligence, the foretelling His own death. Hear for instance,
David saying, "Lord, make me to know mine end and the number of my
days, what it is, that I may know what time I have."(1) (Ps. xxxix. 4.)
There is no man at all that knoweth this; and by one(2) the other is
confirmed. And I think that He speaketh this covertly to the servants,
and directeth His discourse to them, thus specially attracting them, by
showing them that He knew the cause of their arrival. As though He had
said, "Wait a little, and I shall depart."
Ver. 35. "Then said the Jews among themselves,
Whither will he go?"
Yet they who had wished to be rid of Him, who did
all in their power not to see Him, ought not to have asked this
question, but to have said, "we are glad of it, when will the departure
take place?" but they were somewhat affected at His words, and with
foolish suspicion question one another, "whither will he go?"
"Will he go unto the dispersion of the Gentiles?"(3)
What is, "the dispersion of the Gentiles"? The Jews
gave this name to other nations, because they were everywhere scattered
and mingled fearlessly with one another. And this reproach they
themselves afterwards endured, for they too were a "dispersion." For of
old all their nation was collected into one place, and you could not
anywhere find a Jew, except in Palestine only; wherefore they called
the Gentiles a "dispersion," reproaching them, and boasting concerning
themselves. What then meaneth, "Whither I go ye cannot come"? For all
nations at that time had intercourse with them, and there were Jews
everywhere. He would not therefore, if He had meant the Gentiles, have
said, "Where ye cannot come." After saying, "Will he go to the
dispersion of the Gentiles?" they did not add, "and ruin," but, "and
teach them." To such a degree had they abated their anger, and believed
His words; for they would not, had they not believed, have enquired
among themselves what the saying was.
These words were spoken indeed to the Jews, but fear
there is lest they be suited to us also, that "where He is" we
"cannot come" on account of our life being full of sins. For concerning
the disciples He saith, "I will that they also be with Me where I am"
(c. xvii. 24), but concerning ourselves, I dread lest the contrary be
said, that, "Where I am, ye cannot come." For when we act contrary to
the commandments, how can we go to that place? Even in the present
life, if any soldier act unworthily towards his king, he will not be
able to see the king, but being deprived of his authority will suffer
the severest punishment; if therefore we steal, or covet, if we wrong
or strike others, if we work not deeds of mercy, we shall not be able
to go thither, but shall suffer what happened to the virgins. For where
He was, they were not able to enter in, but retired, their lamps having
gone out, that is, grace having left them. For we can, if we will,
increase the brightness of that
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flame which we received straightway(1) by the grace of the Spirit; but
if we will not do this, we shall lose it, and when that is quenched,
there will be noticing else than darkness in our souls; since, as while
a lamp is burning the light is strong, so when it is extinguished there
is nothing but gloom. Wherefore the Apostle saith, "Quench not the
Spirit." (1 Thess. v. 19.) And It is quenched when It hath not oil,
when there is any violent gust of wind, when It is cramped and
confined, (for so fire is quenched,) and It is cramped by worldly
cares, and quenched by evil desires. In addition to the causes we have
mentioned, nothing quencheth It so much as inhumanity, cruelty, and
rapine. For when, besides having no oil, we pour upon it cold water,
(for covetousness is this, which chills with despondency the souls of
those we wrong,) whence shall it be kindled again? We shall depart,
therefore, carrying dust and ashes with us, and having much smoke to
convict us of having had lamps and of having extinguished them; for
where there is smoke, there needs must have been fire which hath been
quenched. May none of us ever hear that word, "I know you not."
(Matt. xxv. 12.) And whence shall we hear that word, but from this, if
ever we see a poor man, and are as though we saw him not? If we will
not know Christ when He is an hungered, He too will not know us when we
entreat His mercy. And with justice; for how shall he who neglects the
afflicted, and gives not of that which is his own, how shall he seek to
receive of that which is not his own? Wherefore, I entreat you,
let us do and contrive everything, so that oil fail not us, but that we
may trim our lamps, and enter with the Bridegroom into the
bride-chamber. To which may we all attain, through the grace and
lovingkindness of our Lord Jesus Christ, by whom and with whom, to the
Father and the Holy Ghost be glory, now and ever and world without end.
Amen.
HOMILY LI.
JOHN vii. 37, 38.
"In the last day, the great day of the feast, Jesus
stood and cried, saying, If any man thirst, let him come unto Me, and
drink. He that believeth on Me, as the Scripture hath said, out of his
belly shall flow rivers of living water."
[1.] They who come to the divine preaching and give
heed to the faith, must manifest the desire of thirsty men for water,
and kindle in themselves a similar longing; so will they be able also
very carefully to retain what is said. For as thirsty men, when they
have taken a bowl, eagerly drain it and then desist, so too they who
hear the divine oracles if they receive them thirsting, will never be
weary until they have drunk them up. For to show that men ought ever to
thirst and hunger, "Blessed," It saith, "are they which do hunger and
thirst after righteousness" (Matt. v. 6); and here Christ saith, "If
any man thirst, let him come unto Me, and drink." What He saith is of
this kind, "I draw no man to Me by necessity and constraint; but if any
hath great zeal, if any is inflamed with desire, him I call."
But why hath the Evangelist remarked that it was "on
the last day, that great day"? For both the first day and the last were
"great," while the intermediate days they spent rather in enjoyment.
Wherefore then saith he, "in the last day"? Because on that day they
were all collected together. For on the first day He came not, and told
the reason to His brethren, nor yet on the second and third days saith
He anything of this kind, lest His words should come to nought, the
hearers being about to run into indulgence. But on the last day when
they were returning home He giveth them supplies(2) for their
salvation, and crieth aloud, partly by this showing to us His boldness,
and partly for the greatness of the multitude. And to show that He
spake not of material drink, He addeth, "He that believeth on Me, as
the Scripture hath said, out of his belly shall flow rivers of living
water." By "belly" he here meaneth the heart, as also in another place
It saith, "And Thy Law in the midst of my belly." (Ps. xl. 10;
Theodotion.) But where hath the Scripture said, that "rivers of living
water shall flow from his belly"? Nowhere. What then meaneth, "He that
believeth on Me, as the Scripture saith"? Here we must place a stop, so
that the, "rivers shall flow from his belly," may be an assertion of
Christ.(3) For because many said, "This is the Christ"; and, "When the
Christ cometh will He do more miracles?" He showeth that it behooveth
to have a correct knowledge, and to be convinced not so much from the
miracles as from
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the Scriptures. Many, in fact, who even saw Him working marvels
received Him not as Christ, and were ready to say, "Do not the
Scriptures say that Christ cometh of the seed of David?" and on this
they(1) continually dwelt. He then, desiring to show that He did not
shun the proof from the Scriptures, again referreth them to the
Scriptures. He had said before, "Search the Scriptures" (c. v. 39); and
again, "It is written in the Prophets, And they shall be taught of God"
(c. vi. 45); and, "Moses accuseth you" (c. v. 45); and here," As the
Scripture hath said, rivers shall flow from his belly," alluding to the
largeness and abundance of grace. As in another place He saith, "A well
of water springing up unto eternal life" (c. iv. 14), that is to say,
"he shall possess much grace"; and elsewhere He calleth it, "eternal
life," but here, "living water." He calleth that "living" which ever
worketh; for the grace of the Spirit, when it hath entered into the
mind and hath been established, springeth up more than any fountain,
faileth not, becometh not empty, stayeth not. To signify therefore at
once its unfailing supply and unlimited(2) operation, He hath called it
"a well" and "rivers," not one river but numberless; and in the former
case He hath represented its abundance by the expression, "springing."
And one may clearly perceive what is meant, if he will consider the
wisdom of Stephen, the tongue of Peter, the vehemence of Paul how
nothing bare, nothing withstood them, not the anger of multitudes, not
the risings up of tyrants, not the plots of devils, not daily deaths,
but as rivers borne along with a great rushing sound, so they went on
their way hurrying all things with them.
Ver. 39. "But this spake He of the Spirit, which
they that believe on Him should receive; for the Holy Ghost was not yet
given."
[2.] How then did the Prophets prophesy and work
those ten thousand wonders? For the Apostles cast not out devils by the
Spirit, but by power received from Him; as He saith Himself, "If I by
Beelzebub cast out devils, by whom do your children cast them out?"
(Matt. xii. 27.) And this He said, signifying that before the
Crucifixion(3) not all cast out devils by the Spirit, but that some did
so by the power received from Him. So when(4) He was about to send
them, He said, "Receive ye the Holy Ghost" (c. xx. 22); and again, "The
Holy Ghost came upon them" (Acts xix. 6), and then they wrought
miracles. But when(5) He was sending them, the Scripture said not, that
"He gave to them the Holy Ghost," but that He gave to them "power,"
saying, "Cleanse the lepers, cast out devils, raise the dead, freely ye
have received, freely give."(Matt. x. 1, 8.) But in the case of the
Prophets, all allow that the Gift was that of the Holy Spirit. But this
Grace was stinted and departed and failed from off the earth, from the
day in which it was said, "Your house is left unto you desolate" (Matt.
xxiii. 38); and even before that day its dearth had begun, for there
was no longer any prophet among them, nor did Grace visit their holy(6)
things. Since then the Holy Ghost had been withheld, but was for the
future to be shed forth abundantly, and since the beginning of this
imparting was after the Crucifixion, not only as to its abundance, but
also as to the increased greatness of the gifts, (for the Gift was more
marvelous, as when It saith, "Ye know not what Spirit ye are of" (Luke
ix. 55); and again, "For ye have not received the Spirit of bondage,
but the Spirit of adoption" (Rom. viii. 15); and the men of old
possessed the Spirit themselves, but imparted It not to others, while
the Apostles filled tens of thousands with It,) since then, I say, they
were to receive this Gift, but It was not yet given, for this cause he
addeth, "The Holy Ghost was not yet." Since then the Lord spoke of this
grace,(7) the Evangelist hath said, "For the Holy Ghost was not yet,"
that is, "was not yet given,"
"Because Jesus was not yet glorified."
Calling the Cross, "glory." For since we were
enemies, and had sinned, and fallen short of the gift of God, and were
haters of God, and since grace was a proof of our reconciliation, and
since a gift is not given to those who are hated, but to friends and
those who have been well-pleasing; it was therefore necessary that the
Sacrifice should first be offered for us, that the enmity (against God)
which was in our flesh should be done away, that we should become
friends of God, and so receive the Gift. For if this was done with
respect to the promise made to Abraham, much more with respect to
grace. And this Paul hath declared, saying, "If they which are of the
Law be heirs, faith is made void--because the Law worketh wrath." (Rom.
iv. 14, 15.) What he saith, is of this kind: God "promised that He
would give the earth to Abraham and to his seed: but his
descendants were unworthy of the promise, and of their own deeds could
not be well-pleasing unto God. On this account came in faith, an easy
action, that it might draw grace unto it, and that the promise might
not fail. And It saith,
"Therefore it is of faith, that it might be by
grace, to the end the promise might be sure." (Rom. iv. 16.) Wherefore
it is by grace, since by their own labors they prevailed not.
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But wherefore after saying, "according to the
Scriptures,''(1) did He not add the testimony? Because their mind was
corrupt; for,
Ver. 40-42.(2) "Some said, This is the Prophet.
Others said, He deceiveth the people;(3) others said, Christ cometh not
from Galilee, but from the village of Bethlehem."
Others said, "When Christ cometh, no man knoweth
whence He is" (ver. 27); and there was a difference of opinion, as
might be expected in a confused(4) multitude; for not attentively did
they listen to His words, nor for the sake of learning. Wherefore He
maketh them no answer; yet they said, "Doth Christ come out of
Galilee?" And He had praised, as being "an Israelite indeed,"
Nathanael, who had said in a more forcible and striking manner, "Can
there any good thing come out of Nazareth?" (c. i. 46.) But then these
men, and they who said to Nicodemus, "Search and look, for out of
Galilee ariseth no prophet" (ver. 52), said it not seeking to learn,
but merely to overturn the opinion concerning Christ. Nathanael said
this, being a lover of the truth, and knowing exactly all the ancient
histories; but they looked only to one thing, and that was to remove
the opinion that He was the Christ, on which account He revealed
nothing to them. For they who even contradicted themselves, and said at
one time, "No man knoweth whence He cometh," at another, "From
Bethlehem," would manifestly even if they had been informed have
opposed Him. For be it that they knew not the place of His birth, that
He was from Bethlehem, because of His dwelling(5) in Nazareth, (yet
this cannot be allowed, for He was not born there,) were they ignorant
of His race also, that He was "of the house and lineage of David"? How
then said they, "Doth not Christ come of the seed of David?" (Ver. 42.)
Because they wished to conceal even this fact by that question, saying
all that they said with malicious intent. Why did they not come to Him
and say, "Since we admire thee in other respects, and thou biddest us
believe thee according to the Scriptures, tell us how it is that the
Scriptures say that Christ must come from Bethlehem, when thou art come
from Galilee?" But they said nothing of the kind, but all in malice.
And to show that they spoke not enquiringly, nor as desiring to learn,
the Evangelist straightway hath added, that,
Ver. 44. "Some of them would have taken Him, but no
man laid his hand upon Him."
This, if nothing else, might have been sufficient to
cause compunction in them, but they felt it not, as the Prophet saith,
"They were cleft asunder, and were not pricked in heart." (Ps. xxxv.
15, LXX.)
[3.] Such a thing is malice! it will give way to
nothing, it looks to one thing only, and that is, to destroy the person
against whom it plotteth. But what saith the Scripture? "Whoso diggeth
a pit for his neighbor, shall fill into it himself." (Prov. xxvi. 27.)
Which was the case then. For they desired to kill Him, to stop, as they
thought, His preaching; the result was the opposite. For the preaching
flourishes by the grace of Christ, while all that was theirs is
quenched and perished; they have lost their country, their freedom,
their security, their worship, they have been deprived of all their
prosperity, and are become slaves and captives.
Knowing then this, let us never plot against others,
aware that by so doing we whet the sword against ourselves, and inflict
upon ourselves the deeper wound. Hath any one grieved thee, and
desireth thou to avenge thyself on him? Avenge not thyself; so shalt
thou be able to be avenged; but if thou avenge thyself, thou art not
avenged. Think not that this is a riddle, but a true saying. "How, and
in what way?" Because if thou avenge not thyself on him, thou makest
God his enemy; but if thou avenge thyself, no longer so. "Vengeance is
Mine, I will repay, saith the Lord." (Rom. xii. 19.) For if we have
servants, and they having quarreled(6) with each other, do not give
place to us for judgment and for punishment, but take it upon
themselves; though they come to us ten thousand times, we not only
shall not avenge them, but shall even be wroth with them, saying, "Thou
runaway, thou flogging-post, thou oughtest to have submitted all to us,
but since thou hast prevented us and avenged thyself, trouble us no
farther"; much more shall God, who hath bidden us commit all unto Him,
say this. For how can it be otherwise than absurd, when we demand from
our servants so much minding of wisdom and obedience, but will not
yield to our Master in those matters in which we desire our domestics
to yield to us? This I say because of your readiness to inflict
punishment one upon another. The truly wise man ought not to do this
even, but to pardon and forgive offenses, though there were not that
great reward proposed, the receiving in return forgiveness. For, tell
me, if thou condemnest one who hath sinned, wherefore dost thou sin
thyself, and fall into the same fault? Hath he insulted? Insult not
thou again, or thou hast insulted thyself. Hath he struck? Strike not
thou again, for then there is no difference between you. Hath he vexed
thee? Vex him not again, for the profit is
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nothing, and thou wilt in thy turn be placed on an equality with those
who have wronged thee. Thus, if thou bear with meekness and gentleness,
thou shall be able to reprove thine enemy, to shame him, to weary(1)
him of being wroth. No man cures evil with evil, but evil with good.
These rules of wisdom give some of the heathen; now if there be such
wisdom among the foolish heathen, let us be ashamed to show ourselves
inferior to them. Many of them have been in jured, and have borne it;
many have been maliciously accused, and not defended themselves; have
been plotted against, anti have repaid by benefits. And there is no
small fear lest some of them be found in their lives to be greater than
we, and so render our punishment severer. For when we who have partaken
of the Spirit, we who look for the Kingdom, who follow wisdom for the
sake of heavenly things,(2) who fear (not) hell, and are bidden to
become angels, who enjoy the Mysteries; when we reach not to the virtue
unto which they have attained, what pardon(3) shall we have? If we must
go beyond the Jews, (for, "Except your righteousness shall exceed the
righteousness of the Scribes and Pharisees, ye shall in no case enter
into the Kingdom of Heaven"--Matt. v. 20,) much more the heathen; if
the Pharisees, much more the unbelievers. Since if when we go not
beyond the righteousness of the Jews, the Kingdom is shut against us,
how shall we be able to attain unto it when we prove ourselves worse
than the heathen? Let us then cast out all bitterness, and wrath, and
anger. To speak "the same things, to me indeed is not grievous, but for
you it is safe," (Phil. iii. 1.) For physicians also often use the same
remedy, and we will not cease from sounding the same things in your
ears, reminding, teaching, exhorting, for great is the tumult of
worldly things, and it causes in us forgetfulness, and we have need of
continual teaching. Let us then, in order that we meet not together in
this place uselessly and in vain, exhibit the proof(4) which is by
works, that so we may obtain the good things to come, through the grace
and lovingkindness of our Lord Jesus Christ, by whom and with whom, to
the Father and the Holy Ghost be glory. now and ever and world without
end. Amen.
HOMILY LII.
John vii. 45, 46.
"Then came the officers to the Chief Priests and
Pharisees; and they said unto them, Why have ye not brought him? The
officers answered, Never man spake like this Man."
[1.] There is nothing clearer, nothing simpler than
the truth, if we deal not perversely; just as (on the other hand) if we
deal perversely, nothing is more difficult. For behold, the Scribes and
Pharisees, who seemed forsooth to be wiser than other men, being ever
with Christ for the sake of plotting against Him, and beholding His
miracles, and reading the Scriptures, were nothing profited, but were
even harmed while the officers, who could not claim one of these
privileges, were subdued by one single sermon, and they who had gone
forth to bind Him, came back bound themselves by wonder. We must not
only marvel at their understanding, that they needed not signs, but
were taken by the teaching alone; (for they said not, "Never man
wrought miracles thus," but, "Never man spake thus";) we must not, I
say, merely marvel at their understanding, but also at their boldness,
that they spake thus to those that had sent them, to the Pharisees, to
His enemies, to men who were doing all with a view to gratify their
enmity. "The officers," saith the Evangelist, "came, and the Pharisees
said unto them, Why have ye not brought him?" To "come" was a far
greater deed than to have remained, for in the latter case they would
have been rid of the annoyance of these men, but now they become
heralds of the wisdom of Christ, and manifested their boldness in
greater degree. And they say not, "We could not become of the
multitude, for they gave heed unto Him as unto a prophet"; but what?
"Never man spake as this Man." Yet they might have alleged that, but
they show their right feeling. For theirs was the saying not only of
men admiring Him, but blaming their masters, because they had sent them
to bind Him whom it behooved rather to hear. Yet they had not heard a
sermon either, but a short one; for when the long mind is impartial,
there is no need of long arguments. Such a thing is truth. What then
say the Pharisees? When they ought to have been pricked at the heart,
they, on the contrary, retort a charge on the officers, saying,
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Ver. 47. "Are ye also deceived?"
They still speak them fair, and do not express
themselves harshly, dreading lest the others should entirely separate
themselves, yet nevertheless they give signs of anger, and speak
sparingly. For when they ought to have asked what He spake, and to have
marveled at the words, they do not so, (knowing that they might have
been captivated,) but reason with them from a very foolish argument;
Ver. 48. "Wherefore," saith one, "hath none(1) of
the rulers(2) believed on Him?"
Dost thou then make this a charge against Christ,
tell me, and not against the unbelievers?
Ver. 49. "But the(3) people," saith one, "which
knoweth not the Law, are accursed."
Then is the charge against you the heavier, because
the people believed, and ye believed not. They acted like men that knew
the Law; how then are they accursed? It is ye that are accursed, who
keep not the Law, not they, who obey the Law. Neither was it right, on
the evidence of unbelievers, to slander one in whom they believed not,
for this is an unjust mode of acting. For ye also believed not God, as
Paul saith; "What if some did not believe? shall their unbelief make
the faith of God of none effect? God forbid." (Rom. iii. 3, 4.) For the
Prophets ever rebuked them, saying, "Hear, ye rulers of Sodom"; and,
"Thy rulers are disobedient" (Isa. i. 10, 23); and again, "Is it not
for you to know judgment?" (Mic. iii. 1.) And everywhere they attack
them vehemently. What then? Shall one blame God for this? Away with the
thought. This blame is theirs. And what other proof can a man bring of
your not knowing the Law than your not obeying it? For when they had
said, "Hath any of the rulers believed on him?" and, "These who know
not the Law," Nicodemus in fair consequence upbraids them, saying,
Ver. 51. "Doth our(4) law judge any man before it
hear him?"
He showeth that they neither know the Law, nor do
the Law; for if that Law commandeth to kill no man without first
hearing him, and they before hearing were eager for this deed, they
were transgressors of the Law. And because they said, "None of the
rulers hath believed on him" (ver. 50), therefore the Evangelist
informs us that Nicodemus was "one of them," to show that even rulers
believed on Him; for although they showed not yet fitting boldness,
still they were becoming attached(5) to Christ. Observe how cautiously
he rebukes them; he said not, "Ye desire to kill him, and condemn the
man for a deceiver without proof"; but spake in a milder way, hindering
their excessive violence, and their inconsiderate and murderous
disposition. Wherefore he turns his discourse to the Law, saying,
"Except it hear him carefully, and know what he doeth." So that not a
bare "hearing," but "careful hearing" is required. For the meaning of,
"know what he doeth," is, "what he intendeth," "on what account," "for
what purpose," "whether for the subversion of the order of things and
as an enemy." Being therefore perplexed, because they had said, "None
of the rulers hath believed on him," they addressed him, neither
vehemently, nor yet with forbearance. For tell me, after he had said,
"The Law judgeth no man," how doth it follow that they should say,
Ver. 52. "Art thou also of Galilee?"
[2.] When they ought to have shown that they had not
sent to summon Him without judgment, or that it was not fitting to
allow Him speech, they take the reply rather in a rough and angry
manner.
"Search, and look: for out of Galilee hath arisen no
prophet."
Why, what had the man said? that Christ was a
prophet? No; he said, that He ought not to be slain unjudged; but they
replied insolently, and as to one who knew nothing of the Scriptures;
as though one had said, "Go, learn," for this is the meaning of,
"Search, and look." What then did Christ? Since they were continually
dwelling upon Galilee and "The Prophet," to free all men from this
erroneous suspicion, and to show that He was not one of the prophets,
but the Master of the world, He said,
Chap. viii. ver. 12.(6) "I am the light of the
world."
Not "of Galilee," not of Palestine, nor of Judaea.
What then say the Jews?
ver. 13. "Thou bearest record of thyself, thy record
is not true."
Alas! for their folly, He continually referred them
to the Scriptures, and now they say, "Thou bearest record of thyself."
What was the record He bare? "I am the light of the world." A great
thing to say, great of a truth, but it did not greatly amaze them,
because He did not now make Himself equal to the Father, nor assert
that He was His Son, nor that He was God, but for a while calleth
Himself "a light." They indeed desired to disprove this also, and yet
this was a much greater thing than to say,
"He that followeth Me, shall not walk in darkness."
Using the words "light" and "darkness" in a
spiritual sense, and meaning thereby "abideth not in error." In this
place He draweth on
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Nicodemus, and bringeth him in as having spoken very boldly, and
praiseth the servants who had also done so. For to "cry aloud,"(1) is
the act of one desirous to cause that they also should hear. At the
same time He hinteth at these(2) who were secretly contriving
treacheries, being both in darkness and error, but that they should not
prevail over the light. And He remindeth Nicodemus of the words which
He had uttered before, "Every one that doeth evil hateth the light,
neither cometh to the light, lest his deeds should be reproved." (c.
iii. 20.) For since they had asserted that none of the rulers had
believed on Him, therefore He saith, that "he that doeth evil cometh
not to the light," to show that their not having come proceedeth not
from the weakness of the light, but from their own perverse will.
"They answered and said unto Him, Dost
thou bear witness to thyself?" What then saith He?
Ver. 14. "Though I bear record of Myself, My record
is true; for I know whence I come, and whither I go; but ye cannot tell
whence I come."
What He had before said,(3) these men bring forward
as if it had been specially(4) asserted. What then doth Christ? To
refute this, and to show that He used those expressions as suitable to
them and to their suspicions, who supposed Him to be a mere man, He
saith, "Though I bear record of Myself, My record is true, for I know
whence I come." What is this? "I am of God, am God, the Son of God, and
God Himself is a faithful witness unto Himself, but ye know Him not; ye
willingly err,(5) knowing ye pretend not to know, but say all that ye
say according to mere human imagination, choosing tounderstand nothing
beyond what is seen."
Ver. 15. "Ye judge after the flesh."
As to live after the flesh is to live badly, so to
judge after the flesh is to judge unjustly. "But I judge no man."
Ver. 16. "And yet if I judge, My judgment is
true."(6)
What He saith, is of this kind; "Ye judge unjustly."
"And if," saith some one, "we judge unjustly, why dost Thou not rebuke
us? why dost Thou not punish us? why dost Thou not condemn us?"
"Because," He saith, "I came not for this." This is the meaning of, "I
judge no man; yet if I judge, My judgment is true." "For had I been
willing to judge, ye would have been among the condemned. And this I
say, not judging you. Yet neither do I tell you that I say it, not
judging you, as though I were not confident that had I judged you, I
should have convicted you; since if I had judged you, I must justly
have condemned you. But now the time of judgment is not yet." He
alluded also to the judgment to come, saying,
"I am not alone, but I and the Father that sent Me."
Here He hinted, that not He alone condemneth them,
but the Father also. Then He concealed this, by leading them to His own
testimony.
Ver. 17. "It is written in your Law, that the
testimony of two men is true."
[3.] What would the heretics say here? (They would
say,) "How is he better than man, if we take what he hath said simply?
For this rule is laid down in the case of men, because no man by
himself is trustworthy. But in the case of God, how can one endure such
a mode of speaking? How then is the word 'two' used? Is it because they
are two, or because being men they are therefore two? If it is because
they are two, why did he not betake himself to John, and say, I bear
witness of myself, and John beareth witness of me? Wherefore not to the
angels? Wherefore not to the prophets? For he might have found ten
thousand other testimonies." But he desireth to show not this only that
there are Two, but also that they are of the same Substance.
Ver. 19. "Then said they unto Him, Who is thy
father? Jesus answered, Ye neither know Me, nor My Father."
Because while they knew they spake as though they
knew not, and as if trying Him, He doth not even deem them worthy of an
answer. Wherefore henceforth He speaketh all more clearly and more
boldly; drawing His testimony from signs, and from His teaching of them
that followed Him, and(7) by the Cross being near. For, "I know," He
saith, "whence I come." This would not greatly affect them, but the
adding, "and whither I go," would rather terrify them, since He was not
to remain in death. But why said He not, "I know that I am God,"
instead of, "I know whence I come"? He ever mingleth lowly words with
sublime, and even these He veileth. For after saying, "I bear witness
of Myself," and proving this, He descendeth to a humbler strain. As
though He had said, "I know from whom I am sent, and to whom I depart."
For so they could have had nothing to say against it, when they heard
that He was sent from Him, and would depart to Him. "I could not have
spoken," He saith, "any falsehood, I who am come from thence, and
depart thither, to the true God. But ye know not God, and therefore
judge according
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to the flesh. For if having heard so many sure signs and proofs ye
still say, 'thy witness is not true,' if ye deem Moses worthy of
credit, both as to what he speaketh concerning others and what he
speaketh concerning himself, but Christ not so, this is to judge
according to the flesh." "But I judge no man." He saith indeed also
that "the Father judgeth no man."(c. v. 22.) How then doth He here
declare, that, "If I judge, My judgment is just, for I am not alone"?
He again speaketh in reply to their thoughts. "The judgment which is
Mine is the judgment of the Father. The Father, judging, would not
judge otherwise than as I do, and I should not judge otherwise than as
the Father." Wherefore did He mention the Father? Because they would
not have thought that the Son was to be believed unless He received the
witness of the Father. Besides, the saying doth not even hold
good. For in the case of men when two bear witness in a matter
pertaining to another, then their witness is true, (this is for two to
witness,) but if one should witness for himself, then they are no
longer two. Seest thou that He said this for nothing else but to show
that He was of the same Substance, that He needed no other witness, and
was in nothing inferior to the Father? Observe at least His
independence(1);
Ver. 18. "I am One that bear witness of Myself; and
the Father that sent Me beareth witness of Me."
Had He been of inferior substance, He would not have
put this. But now that thou mayest not deem that the Father is
included, to make up the number (of two), observe that His power hath
nothing different (from the Father's). A man bears witness when he is
trustworthy of himself, not when he himself needs testimony, and that
too in a matter pertaining to another; but in a matter of his own,
where he needs the witness of another, he is not trustworthy. But in
this case it is all contrary. For He though bearing witness in a matter
of His own, and saying that witness is borne to Him by another,
asserteth that He is trustworthy, in every way manifesting His
independence. For why, when He had said, "I am not alone, but I and the
Father that sent Me," and, "The testimony of two men is true," did He
not hold His peace, instead of adding, "I am One that bear witness of
Myself"? It was evidently to show His independence. And He placeth
Himself first; "I am One that bear witness of Myself." Here He showeth
His equality of honor, and that they were profited nothing by saying
that they knew God the Father, while they knew not Him. And He saith
that the cause of this (ignorance) was that they were not willing to
know Him. Therefore He telleth them that it was not possible to know
the Father without knowing Him, that even so He might draw them to the
knowledge of Him. For since leaving Him they even sought to get the
knowledge of the Father, He saith, "Ye cannot know the Father without
Me." (Ver. 19.) So that they who blaspheme the Son, blaspheme not the
Son only, but Him that begat Him also.
[4.] This let us avoid, and glorify the Son. Had He
not been of the same Nature, He would not have spoken thus. For had He
merely taught, but been of different Substance, a man might not have
known Him, and yet have known the Father; and again, it would not have
been that one who knew Him, would have altogether known the Father; for
neither doth one who knoweth a man know an Angel. "Yes," replieth some
one, "he that knoweth the creation, knoweth God." By no means. Many, or
rather I should say, all men know the creation, (for they see it,) but
they know not God. Let us then glorify the Son of God, not with this
glory (of words) only, but that also which is by works. For the first
without the last is nothing. "Behold," saith St. Paul, "thou art called
a Jew, and restest in the Law, and makest thy boast of God--thou
therefore that teachest another, teachest(2) thou not thyself? Thou
that makest thy boast of the Law, through breaking of the Law
dishonorest thou God?" (Rom. ii. 17, 21, 23.) Beware lest we also who
make boast of the rightness of our faith dishonor God by not
manifesting a life agreeable to the faith, causing Him to be
blasphemed. For He would have the Christian to be the teacher of the
world, its leaven, its salt, its light. And what is that light? It is a
life which shineth, and hath in it no dark thing. Light is not useful
to itself, nor leaven, nor salt, but showeth its usefulness towards
others, and so we are required to do good, not to ourselves only, but
to others. For salt, if it salt not, is not salt. Moreover another
thing is evident, that if we be righteous, others shall certainly be so
also; but as long as we are not righteous, we shall not be able to
assist others. Let there be nothing foolish or silly among us; such are
worldly matters, such are the cares of this life. Wherefore the virgins
were called foolish, because they were busy about foolish, worldly
matters, gathering things together here, but laying not up treasure
where they ought. Fear there is lest this be our case, fear lest we too
depart clothed with filthy garments, to that place where all have them
bright and shining. For nothing is more filthy, nothing more impure,
than sin. Wherefore the Prophet declaring its nature cried out, "My
wounds stink, and are corrupt." (Ps. xxxviii. 5.) And if thou wilt
fully learn how ill-savored sin is, consider it after
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it hath been done; when thou art delivered from the desire, when the
fire no longer troubleth thee, then shalt thou see what sin is.
Consider anger, when thou art calm; consider avarice, when thou dost
not feel it. There is nothing more shameful, nothing more accursed,
than rapine and avarice. This we continually say, desiring not to vex
you, but to gain some great and wonderful advantage. For he who hath
not acted rightly after hearing once, may perhaps do so after hearing a
second time; and he who hath passed by the second time, may do right
after the third. God grant that we, being delivered from all evil
things, may have the sweet savor of Christ; for to Him, with the Father
and the Holy Ghost is glory, now and ever and world without end. Amen.
HOMILY LIII.
JOHN viii. 20.
"These words spake Jesus in the treasury, as He
taught in the Temple; and no man laid hands on Him, for His hour was
not yet come."
[1.] Oh the folly of the Jews! seeking Him as they
did before the Passover, and then having found Him in the midst of
them, and having often attempted to take Him by their own or by others'
hands without being able; they were not even so awed by His power, but
set themselves to their wickedness, and desisted not. For it saith,
that they continually made the attempt; "These words spake He in the
treasury, teaching in the Temple; and no man laid hands on Him." He
spake in the Temple, and in the character of teacher, which was more
adapted to rouse them, and He spake those things because of which they
were stung, and charged Him with making Himself equal to the Father.
For "the witness of two men is true," proveth this. Yet still "He spake
these words," It saith, "in the Temple," in the character of teacher,
"and no man laid hands on Him, for His hour was not yet come"; that is,
it was not yet the fitting time at which He would be crucified. So that
even then(1) the deed done was not of their power, but of His
dispensation, for they had long desired, but had not been able, nor
would they even then have been able, except He had consented.
Ver. 21. "Then said Jesus unto them, I go My way,
and ye shall seek Me."
Why saith He this continually? To shame and terrify
their souls; for observe what fear this saying caused in them. Although
they desired to kill Him that they might be rid of Him, they yet ask,
"whither He goeth," such great things did they imagine from the matter.
He desired also to show them another thing, that the deed would not be
effected through their force; but He showed it to them in a figure
beforehand, and already foretold the Resurrection by these words.
Ver. 22. "Then said the Jews, Will he kill himself?"
What then doth Christ? To remove their suspicion,
and to show that such an act is sin, He saith,
Ver. 23. "Ye are from beneath."
What He saith, is of this kind: "It is no wonder
that ye imagine such things, ye who are carnal men, and have no
spiritual thoughts, but I shall not do anything of the kind, for,
"I am from above; ye are of the world."
Here again He speaketh of their worldly and
carnal imaginations, whence it is clear that the, "I am not of this
world," doth not mean that He had not taken upon Him flesh, but that He
was far removed from their wickedness. For He even saith, that His
disciples were "not of the world" (c. xv. 19), yet they had flesh. As
then Paul, when he saith, "Ye are not in the flesh" (Rom. viii. 9),
doth not mean that they are incorporeal, so Christ when He saith, that
His disciples are "not of the world," cloth nothing else than testify
to their heavenly wisdom.
Ver. 24. "I said therefore unto you that...if ye
believe not that I am He, ye shall die in your sins."
For if He came to take away the sin of the world,
and if it is impossible for men to put that off in any other way except
by the washing, it needs must be that he that believeth not must depart
hence, having(2) the old man; since he that will not by faith slay and
bury that old man, shall die in him, and shall go away to that place to
suffer the punishment of His former sins. Wherefore He said, "He that
believeth not is judged already" (c. iii. 18); not merely through his
not believing, but because he de-
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parteth hence having his former sins upon him.
Ver. 25. "Then said they unto Him, Who art thou?"
Oh folly! After so long a time, such signs and
teaching, they ask, "Who art thou?" What then saith Christ?
"The same that I told you from the beginning."
What He saith, is of this kind; "Ye are not worthy
to hear My words at all, much less to learn who I am, for ye say all
that ye do, tempting Me, and giving heed to none of My sayings. And all
this I could now prove against you." For this is the sense of,
Ver. 26. "I have many things to say and to judge of
you."
"I could not only prove you guilty, but also punish
you; but He that sent Me, that is, the Father, willeth not this.
For I am come not to judge the world, but to save the world, since God
sent not His Son to judge the world, He saith, but to save the world.
(c. iii. 17.) If now He hath sent Me for this, and He is true, with
good cause I judge no one now. But these things I speak that are for
your salvation, not what are for your condemnation." He speaketh thus,
lest they should deem that it was through weakness that on hearing so
much from them He went not to extremities, or that He knew not their
secret thoughts and scoffings.
Ver. 27. "They understood not that He spake to them
of the Father."
Oh folly! He ceased not to speak concerning Him, and
they knew Him not. Then when after working many signs, and teaching
them, He drew them not to Himself, He next speaketh to them of the
Cross, saying,
Ver. 28, 29. "When ye have lifted up the Son of Man,
then ye shall know that I Am, and that I speak not(1) of Myself, and
that He that sent Me is with Me. And the Father hath not left Me alone."
[2.] He showeth that He rightly said, "the same that
I said unto you from the beginning." So little heed they gave to His
words. "When ye have lifted up the Son of Man." "Do ye not expect that
ye then shall certainly rid yourselves of Me, and slay Me? But I tell
you that then ye shall most know that I Am, by reason of the miracles,
the resurrection, and the destruction (of Jerusalem)." For all these
things were sufficient to manifest His power. He said not, "Then ye
shall know who I am"; for, "when ye shall see," He saith, "that I
stiffer nothing from death, then ye shall know that I Am, that is, the
Christ, the Son of God, who govern(2) all things, and am not opposed to
Him."(3) For which cause He addeth, "and of Myself I speak nothing."
For ye shall know both My power and My unanimity with the Father.
Because the, "of Myself I speak nothing," showeth that His Substance
differeth not(from that of the Father), and that He uttereth nothing
save that which is in the mind of the Father. "For when ye have been
driven away from your place of worship, and it is not allowed you even
to serve Him as hitherto, then ye shall know that He doth this to
avenge Me, and because He is wroth with those who would not hear Me."
As though He had said, "Had I been an enemy and a stranger to God, He
would not have stirred up such wrath against you." This also Esaias
declareth, "He shall give the wicked in return for His burial" (Isa.
liii. 9, LXX.); and David, "Then shall He speak unto them in His wrath"
(Ps. ii. 5); and Christ Himself, "Behold, your house is left unto you
desolate." (Matt. xxiii. 38.) And His parables declare the same thing
when He saith, "What shall the Lord of that vineyard do to those
husbandmen? He shall miserably destroy those wicked men." (Matt. xxi.
40, 41.) Seest thou that everywhere He speaketh thus, because He is not
yet believed? But if He will destroy them, as He will, (for, "Bring
hither," It saith, "those which would not that I should reign over
them, and slay them,") wherefore saith He that the deed is not His, but
His Father's? He addresseth Himself to their weakness, and at the same
time honoreth Him that begat Him. Wherefore He said not, "I leave your
house desolate," but, it "is left"; He hath put it impersonally. But by
saying, "How often would I have gathered your children together--and ye
would not," and then adding, "is left," He showeth that He wrought the
desolation. "For since," He telleth them, "when ye were benefited and
healed of your infirmities, ye would not know Me, ye shall know by
being punished who I am."
"And the Father is with Me." That they may not deem
the "who sent Me" to be a mark of inferiority, He saith, "is with Me";
the first belongeth to the Dispensation, the second to the Godhead.
"And He hath not left Me alone," for I do always
those things that please Him.
Again He hath brought down His discourse to a
humbler strain, continually setting Himself against that which they
asserted, that He was not of God, and that He kept not the Sabbath. To
this He replieth, "I do always those things that are pleasing unto
Him"; showing that it was pleasing unto Him even that the Sabbath
should be broken. So, for instance, just before
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the Crucifixion He said, "Think ye that I cannot call upon My Father?"
(Matt. xxvi. 53.) And yet by merely saying, "Whom seek ye?" (c. xviii.
4, 6) He cast them down backwards. Why then saith He not, "Think ye
that I cannot destroy you," when He had proved this by deed? He
condescendeth to their infirmity. For He took great pains to show that
He did nothing contrary to the Father. Thus He speaketh rather after
the manner of a man; and as "He hath not left Me alone," was spoken, so
also was the, "I do always those things that are pleasing unto Him."
Ver. 30. "As He spake these words, many believed on
Him."
When He brought down His speech to a lowly strain,
many believed on Him. Dost thou still ask wherefore He speaketh humbly?
Yet the Evangelist clearly alluded to this when he said, "As He spake
these things, many believed on Him." By this all but proclaiming aloud
to us, "Oh hearer, be not confounded if thou hear any lowly expression,
for they who after such high teaching were not yet persuaded that He
was of the Father, were with good reason made to hear humbler words,
that they might believe." And this is an excuse for those things which
shall be spoken in a humble way. They believed then, yet not as they
ought, but carelessly and as it were by chance, being pleased and
refreshed by the humility of the words. For that they had not perfect
faith the Evangelist shows by their speeches after this, in which they
insult Him again. And that these are the very same persons he has
declared by saying,
Ver. 31. "Then said Jesus to those Jews which
believed on Him, If ye continue in My word."
Showing that they had not yet received His doctrine,
but only gave heed unto His words. Wherefore He speaketh more sharply.
Before He merely said, "Ye shall seek Me " (c. vii. 34), but now He
addeth what is more, "Ye shall die in your sins." (c. viii. 21.) And He
showeth how; "because ye cannot when ye are come to that place
afterwards entreat Me."
"These things which I speak unto the
world."(1) By these words He showed that He was now going forth to the
Gentiles. But because they still knew not that He spake to them of the
Father, He again speaketh of Him, and the Evangelist hath put the
reason of the humility of the expressions.
[3.] If now we will thus search the Scriptures,
exactly and not carelessly, we shall be able to attain unto our
salvation; if we continually dwell upon them, we shall learn right
doctrine and a perfect life. For although a man be very hard, and
stubborn, and proud, and profit nothing at other times, yet at least he
shall gain fruit from this time, and receive benefit, if not so
great as to admit of his being sensible of it, still he shall receive
it. For if a man who passes by an ointment-maker's shop, or sitteth in
one, is impregnated with the perfume even against his will, much more
is this the case with one who cometh to church. For as idleness is born
of idleness, so too from working is generated a ready mind. Although
thou art full of ten thousand sins, although thou art impure, shun not
the tarrying here. "Wherefore," it may be said, "when hearing I do
not?" It is no small profit to deem one's self wretched; this fear is
not useless, this dread is not unseasonable. If only thou groanest
that, "hearing I do not," thou wilt certainly come also to the doing at
some time or other. For it cannot be that he who speaks with God, and
hears God speak, should not profit. We compose ourselves at once and
wash our hands when we desire to take the Bible into them. Seest thou
even before the reading what reverence is here? And if we go on with
exactness, we shall reap great advantage. For we should not, unless it
served to place the soul in reverence, have washed our hands; and a
woman if she be unveiled straightway puts on her veil, giving proof of
internal reverence, and a man if he be covered bares his head. Seest
thou how the outward behavior proclaims the inward reverence?
Then moreover he that sits to hear groans often, and condemns his
present life.
Let us then, beloved, give heed to the Scriptures,
and if no other part be so, let the Gospels at least be the subjects of
our earnest care, let us keep them in our hands. For straightway when
thou hast opened the Book thou shalt see the name of Christ there, and
shalt hear one say, "The birth of Jesus Christ was on this wise. When
His mother Mary was espoused to Joseph, she was found with Child of the
Holy Ghost." (Matt. i. 18.) He that heareth this will immediately
desire virginity, will marvel at the Birth, will be freed from earthly
things. It is not a little thing when thou seest the Virgin deemed
worthy of the Spirit, and an Angel talking with her. And this upon the
very surface; but if thou perseverest to go on unto the end, thou shall
loathe all that pertains to this life, shalt mock at all worldly
things. If thou art rich, thou shalt think nothing of wealth, when thou
hearest that she who was (the wife) of a carpenter, and of humble
family, became the mother of thy Lord. If thou art poor thou shall not
be ashamed of thy poverty, when thou hearest that the Creator of the
world was not ashamed of the meanest dwelling. Considering this, thou
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wilt not rob, thou wilt not covet, thou wilt not take the goods of
others, but wilt rather be a lover of poverty, and despise wealth. And
if this be the case, thou shalt banish all evil. Again, when thou seest
Him lying in a manger, thou wilt not be anxious to put golden garments
about thy child, or to cause thy wife's couch to be inlaid with silver.
And if thou carest not for these things, thou wilt not do either the
deeds of covetousness and rapine, which are caused by them. Many other
things you may gain which I cannot separately enumerate, but they will
know who have made the trial. Wherefore I exhort you both to obtain
Bibles, and to retain together with the Bibles the sentiments they set
forth, and to write them in your minds. The Jews because they gave no
heed were commanded to suspend their books from their hands;(1) but we
place them not even in our hands but in our house, when we ought to
stamp them on our heart. Thus cleansing our present life, we shall
obtain the good things that are to come to which may we all attain,
through the grace and lovingkindness of our Lord Jesus Christ, by whom
and with whom, to the Father and the Holy Ghost be glory, now and ever,
and world without end. Amen.
HOMILY LIV.
JOHN viii. 31, 32.
"Then said Jesus to those Jews which believed on
Him, If ye continue in My word, then are ye My disciples indeed. And ye
shall know the truth, and the truth shall make you free."
[1.] BELOVED, our condition needs much endurance;
and endurance is produced when doctrines are deeply rooted. For as no
wind is able by its assaults to tear up the oak, which sends down its.
root into the lower recesses of the earth, and is firmly clenched
there; so too the soul which is nailed by the fear of God none will be
able to overturn. Since to be nailed is more than to be rooted. Thus
the Prophet prayeth, saying, "Nail my flesh by Thy fear" (Ps. cxix.
120, LXX.); "do Thou so fix and join me, as by a nail riveted into me."
For as men of this kind are hard to be captured, so the opposite sort
are a ready prey, and are easily thrown down. As was the case of the
Jews at that time; for after having heard and believed, they again
turned out of the way. Christ therefore desiring to deepen their faith
that it might not be merely superficial, diggeth into their souls by
more striking words. For it was the part of believers to endure even
reproofs, but they immediately were wroth. But how doth He this? He
first telleth them, "If ye continue in My word, ye are My disciples
indeed: and the truth shall make you free." All but saying, "I am about
to make a deep incision, but be not ye moved"; or rather by these
expressions He allayed the pride of their imagination. "Shall make you
free": from what, tell me? From your sins. What then say those boasters?
Ver. 33. "We be Abraham's seed, and were never in
bondage to any man." Immediately their imagination dropped, and this
happened from their having been fluttered(2) about worldly things. "If
ye continue in My word," was the expression of One declaring what was
in their heart, and knowing that they had indeed believed, but had not
continued. And He promiseth a great thing, that they should become His
disciples. For since some had gone away from Him before this, alluding
to them He saith, "If ye continue," because they also had
heard and believed, and departed because they could not continue.
"For many of His disciples went back, and walked no more openly with
Him."(3) (c. vi. 66.)
"Ye shall know the truth," that is, "shall know Me,
for I am the truth. All the Jewish matters were types, but ye
shall know the truth from Me, and it shall free you from your sins." As
to those others He said, "Ye shall die in your sins," so to these He
saith, "shall make you free." He said not, "I will deliver you from
bondage," this He allowed them to conjecture. What then said they?
"We be Abraham's seed, and were never in bondage to
any man." And yet if they must needs have been vexed, it might have
been expected that they would have been so at the former part of His
speech, at His having said, "Ye shall know the truth"; and that they
would have replied, "What! do we not now know the truth? Is then the
Law and our knowledge a lie?" But they cared for none of these things,
they are grieved at worldly things, and these were their notions of
bondage. And certainly even now, there are many who feel shame at
indifferent matters, and at this kind of bondage, but who feel none for
the bondage of sin, and
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who would rather be called servants to this latter kind of bondage ten
thousand times, than once to the former. Such were these men, and they
did not even know of any other bondage, and they say, "Bondsmen callest
thou those who are of the race of Abraham, the nobly born, who
therefore ought not to be called bondsmen? For, saith one, we were
never in bondage to any man." Such are the boastings of the Jews. "We
are the seed of Abraham," "we are Israelites." They never mention their
own righteous deeds. Wherefore John cried out to them, saying, "Think
not to say that we have Abraham to our father." (Matt. iii. 9.) And why
did not Christ confute them, for they had often been in bondage to the
Egyptians, Babylonians, and many others? Because His words were not to
gain honor for Himself, but for their salvation, for their benefit, and
toward this object He was pressing. For He might have spoken of the
four hundred years, He might have spoken of the seventy, He might have
spoken of the years of bondage during the time of the Judges, at one
time twenty, at another two, at another seven; He might have said that
they had never ceased being in bondage. But He desired not to show that
they were slaves of men, but that they were slaves of sin, which is the
most grievous slavery, from which God alone can deliver; for to forgive
sins belongeth to none other. And this too they allowed. Since then
they confessed that this was the work of God, He bringeth them to this
point, and saith,
Ver. 34. "Whosoever committeth sin is. the servant
of sin."
Showing that this is the freedom of which He
speaketh, the freedom from this service.
Ver. 35. "The servant abideth not in the house, but
the Son abideth forever."
Gently too from this He casts down the things of the
Law,(1) alluding to former times. For that they may not run back to
them and say, "We have the sacrifices which Moses commanded, they are
able to deliver us," He addeth these words, since otherwise what
connection would the saying have? For "all have sinned, and come short
of the glory of God, being justified freely by His grace" (Rom. iii.
23, 24), even the priests themselves. Wherefore Paul also saith of the
priest, that "he ought as for the people so also for himself to offer
for sins, for that he also is compassed about with infirmity." (Heb. v.
3, 2.) And this is signified by His saying, "The servant abideth not in
the house." Here also He showeth His equal honor with the Father, and
the difference between slave and free. For the parable has this
meaning, that is, "the servant hath no power," this is the meaning of
"abideth not."
[2.] But why when speaking of sins doth He mention a
"house"? It is to show that as a master hath power over his house, so
He over all. And the, "abideth not," is this," hath not power to grant
favors, as not being master of the house"; but the Son is master of the
house. For this is the, "abideth forever," by a metaphor drawn from
human things. That they may not say, "who art thou? "All is Mine, (He
saith,) for I am the Son, and dwell in My Father's house," calling by
the name of "house" His power. As in another place He calleth the
Kingdom His Father's house, "In My Father's house are many mansions."
(c. xiv. 2.) For since the discourse was of freedom and bondage, He
with reason used this metaphor, telling them that they had no power to
set free.(2)
Ver. 36. "If the Son therefore shall make you free."
Seest thou the consubstantiality of the Son with the
Father, and how He declareth that He hath the same power as the Father?
"If the Son make you free, no man afterwards gain-sayeth, but ye have
firm freedom." For "it is God that justifieth, who is He that
condemneth?" (Rom. viii. 33, 34.) Here He showeth that He Himself is
pure from sin, and alludeth to that freedom which reached only to a
name; this even men give, but that God alone. And so he persuaded them
not to be ashamed at this slavery, but at that of sin. And
desiring to show that they were not slaves, except by
repudiating that liberty, He the more showeth them to be slaves by
saying,(3) "Ye shall be free indeed."
This is the expression of one declaring that this
freedom was not real. Then, that they might not say, "We have no sin,"
(for it was probable that they would say so,) observe how He bringeth
them beneath this imputation. For omitting to convict all their life,
He bringeth forward that which they had in hand, which they yet desired
to do, and saith,
Ver. 37. "I know that ye are Abraham's seed but ye
seek to kill Me."
Gently and by little doth He expel them from that
relationship, teaching them not to be high-minded because of it. For as
freedom and bondage depend on men's actions, so also doth relationship.
He said not directly, "Ye are not the seed of Abraham, ye the murderers
of the righteous"; but for a while He even goeth along with them, and
saith, "I know that ye are Abraham's seed." Yet this is not the matter
in question, and during the remainder of this speech He useth greater
vehemence. For we
195
may for the most part observe, that when He is about to work any great
thing, after He hath wrought it, He useth greater boldness of speech,
as though the testimony from His works shut men's mouths. "But ye seek
to kill Me." "What of that," saith some one, "if they sought to do so
justly." But this was not so either; wherefore also He puts the reason;
"Because My word hath no lace in you."
"How then was it," saith some one, "that
they believed on Him?" As I before said, they changed again. On which
account He touched them sharply. "If ye boast the relationship of
Abraham ye ought also to show forth his life." And He said not, "Ye do
not contain(1) my words," but, "My word hath no place in you," thus
declaring the sublimity of His doctrines. Yet not for this ought they
to have slain, but rather to have honored and waited on Him so as to
learn. "But what," saith some one, "if thou speakest these things of
thyself?" On this account He added,
Ver. 38. "I speak that which I have seen with My
Father, and ye do that which ye have heard from (2) your father."
"As," He saith, "I both by My words and by the truth
declare the Father, so also do ye by your actions (declare yours). For
I have not only the same Substance, but also the same Truth with the
Father."
Ver. 39, 40. "They said unto Him, Abraham is our
father. Jesus saith unto them, If ye had Abraham to your father, ye
would do the works of Abraham. But now ye seek to kill Me."
He here repeatedly handleth their murderous
intention. and maketh mention of Abraham. And this He doth desiring to
draw off their attention from this relationship, and to take away their
excessive boasting, and also to persuade them no longer to rest their
hopes of salvation in Abraham, nor in the relationship which is
according to nature, but in that which is according to the will.(3) For
what hindered their coming to Christ was this, their deeming that
relationship to be sufficient for them to salvation. But what is the
"truth" of which He speaketh? That He is equal with the Father. For it
was on this account that the Jews sought to slay Him; and He saith,
"Ye seek to kill Me because I have(4) told you the
truth, which I have heard of My Father."(5)
To show that these things are not opposed to the
Father, He again betaketh Himself to Him. They say unto Him,
Ver. 41. "We be not born of fornication, we have one
Father, even God."
[3.] "What sayest thou? Ye have God for your Father,
and do ye blame Christ for asserting this?" Seest thou that He said
that God was His Father in a special manner? When therefore He had cast
them out of their relationship to Abraham, having nothing to reply,
they dare a greater thing, and betake themselves to God. But from this
honor also He expelleth them, saying,
Ver. 42-44. "If God were your Father, ye would love
Me; for I proceeded forth and came from God; neither came I of Myself,
but He sent Me. Why do ye not understand My speech? Even because ye
cannot hear My word. Ye are of your father the devil, and the lusts of
your father ye will do: he was a murderer from the beginning, and abode
not in the truth:(6) when he speaketh a lie, he speaketh of his own."
He had driven them out of their relationship to
Abraham, and when they dared greater things, He then addeth a blow,
telling them that they not only are not Abraham's children, but that
they are even children of the devil, and inflicting a wound which might
counterbalance their shamelessness; nor doth He leave it unsupported,
but establisheth it by proofs. "For," He saith, "to murder(7) belongeth
to the wickedness of the devil." And He said not merely, "ye do his
works," but, "ye do his lusts," showing that both he and they hold to
murder,(8) and that envy was the cause. For the devil destroyed Adam,
not because he had any charge against him, but only from envy. To this
also He alludeth here.
"And abode not in the truth." That is, in the right
life. For since they continually accused Him of not being from God, He
telleth them that this also is from thence.(9) For the devil first was
the father of a lie, when he said, "In the day that ye eat thereof your
eyes shall be opened"(Gen. iii. 5), and he first used it. For men use a
lie not as a thing proper, but alien to their nature, but he as proper.
Ver. 45. "And because I tell you the truth, ye
believe Me not."
What kind of consequence is this? "Having no charge
against Me, ye desire to kill Me. For because ye are enemies of the
truth, therefore ye persecute Me. Since had this not been the reason,
ye would have named your charge." Wherefore He added,
Ver. 46. "Which of you convinceth Me of sin?"
Then they said, "We be not born of fornication." Yet
in fact many of them were born of
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fornication, for they practiced unbefitting unions. Still He doth not
convict them of this, but setteth Himself to the other point. For when
He hath proved them to be, not of God, but of the devil, by all these
signs, (for to do murder is of the devil, and to lie is of the devil,
both which ye do,) then He showeth that to love is the sign of being of
God. "Why do ye not understand My speech?" Since they were always
doubting, saying, "What is it that he saith, 'Whither I go ye cannot
come'?" therefore He telleth them, "Ye do not understand My speech,"
"because ye have not the word of God. And this cometh to you, because
that your understanding is groveling, and because what is Mine is far
too great for you." But what if they could not understand? Not to be
able here means not to be willing; for "ye have trained yourselves to
be mean, to imagine nothing great." Because they said that they
persecuted Him as being themselves zealous for God on this account He
everywhere striveth to show that to persecute Him is the act of those
who hate God, but that, on the contrary, to love Him is the act of
those who know God.
"We have one Father, even God." On this ground they
pride themselves, on their honor not their righteous deeds. "Therefore
your not believing is no proof that I am an enemy to God, but your
unbelief is a sign that you do not know God. And the reason is, from
your being willing to lie and to do the works of the devil. But this is
the effect of meanness of soul; (as the Apostle saith, 'For whereas
there is among you envying and strife, are ye not carnal?') (1 Cor.
iii. 3.) And why is it that ye cannot(1)? Because ye will to do the
lusts of your father, ye are eager, ye are ambitious (to do them)."
Seest thou that "ye cannot" express a want of will? For "this did not
Abraham." "What are his works? Gentleness, meekness, obedience. But ye
set yourselves on the contrary part, being hard and cruel."
But how came it into their thoughts to betake
themselves to God? He had shown them unworthy of Abraham; desiring
therefore to escape this charge, they mounted higher. For when He
reproached them with murder, they said this,(2) making it, as it were,
a kind of excuse for themselves that they were avenging God. Therefore
He showeth that this very thing is the act of men opposing God. And
the, "I came forth," showeth that He was from thence.(3) He saith, "I
came forth," alluding to His arrival among us. But since they would
probably say to Him, "Thou speaketh certain things strange and new,(4)"
He telleth them that He was come from God. "And therefore with good
reason ye hear them not, because ye are of the devil. For on what
account would ye kill Me? What charge have ye to bring against Me? If
there be none, why do ye not believe Me?" Thus then having proved them
to be of the devil by their lying and their murder, He showeth them
also to be alien from Abraham and from God, both because they hated One
who had done no wrong, and because they would not hear His word; and in
every way He proveth that He was not opposed to God, and that it was
not on this account that they refused to believe, but because they were
aliens from God. For when One who had done no sin, who said that He
came from God and was sent of God, who spake the truth, and so spake it
as to challenge all to the proof, after this was not believed, it is
clear that He was not believed because of their being carnal. Since
sins do use, yea they do use to debase a soul. Wherefore It saith,
"Seeing ye are become dull of hearing." (Heb. v. 11.) For when a man
cannot despise earthly things, how shall He ever be wise concerning
heavenly things?
[4.] Wherefore, I exhort you, use we every means
that our life may be righteous, that our minds may be cleansed, so that
no filthiness be a hindrance to us; kindle for yourselves the light of
knowledge, and sow not among thorns. For how shall one who knows not
that covetousness is an evil, ever know the greater good? how shall one
who refrains not from these earthly things ever hold fast to those
heavenly? It is good to take by violence, not the things that perish,
but the Kingdom of heaven. "The violent," it saith, "take it by force."
(Matt. xi. 12.) It is then not possible to attain to it by
sluggishness, but by zeal. But what meaneth "the violent"? There is
need of much violence, (for strait is the way,) there is need of a
youthful soul and a noble. Plunderers desire to outstrip all other,
they look to nothing, neither to conviction, nor accusation, nor
punishment, but are given up to one thing only, the getting hold of
what they desire to seize, and they run past all that are before them
in the way. Seize we then the Kingdom of heaven, for here to seize is
no fault but rather praise, and the fault is the not seizing. Here our
wealth comes not from another's loss. Haste we then to seize it. Should
passion disquiet us, should lust disquiet us, let us do violence to our
nature, let us become more gentle, let us labor a little, that we may
rest forever. Seize not thou gold, but seize that wealth which showeth
gold to be but mud. For tell me, if lead and gold were laid before
thee, which wouldest thou take? Is it not clear that thou wouldest take
the gold? Dost thou then, where one who seizes is punished, prefer that
which is the more valuable, but where one who seizes is honored, give
up what is the more
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valuable? If there were punishment in both cases, wouldest thou not
rather aim at this latter(1)? But in this case there is nothing like
punishment, but even blessedness. And, "How," saith some one, "may one
seize it?" Cast away the things which thou hast already in thy hands;
for so long as thou graspest them(2) thou wilt not be able to seize the
other. For consider, I pray you, a man with his hands full of silver,
will he be able, as long as he retains it, to seize on gold, unless he
first cast away the silver, and be free? Because he that seizes a thing
must be well-girt so as not to be detained. And even now there are
adverse powers running down against us to rob us, but let us fly them,
let us fly them, trailing after us nothing that may give a hold, let us
cut asunder the cords, let us strip ourselves of the things of earth.
What need of silken garments? How long shall we be unrolling this
mockery? How long shall we be burying gold? I desired to cease from
always saying these things, but ye will not suffer me, continually
supplying me with occasions and arguments. But now at least let us
desist, that having instructed others by our lives, we may obtain the
promised good things, through the grace and lovingkindness of our Lord
Jesus Christ, by whom and with whom to the Father and the Holy Ghost be
glory, now and ever and world without end. Amen.
HOMILY LV.
JOHN viii. 48, 49.
"Then answered the Jews, and said unto Him, Say we
not well that thou art a Samaritan, and hast a devil? Jesus answered, I
have not a devil; but I honor My Father."
[1.] A Shameless and a forward(3) thing is
wickedness, and when it ought to hide itself, then is it the fiercer.
As was the case with the Jews. For when they ought to have been pricked
by what was said, admiring the boldness and
conclusiveness(4) of the words, they even insult Him, calling Him a
Samaritan, and saying that He had a devil, and they ask, "Said we not
well that thou art a Samaritan, and hast a devil?" Because when He
uttereth anything sublime, this is thought among the very senseless to
be madness. Yet nowhere before did the Evangelist say that they called
Him "a Samaritan"; but from this expression it is probable that this
had been often asserted by them.
"Thou hast a devil," saith some one. Who is it that
hath a devil? He that honoreth God, or he that insulteth Him that
honoreth Him? What then saith Christ, who is very meekness and
gentleness? "I have not a devil, but I honor Him(5) that sent me."
Where there was need to instruct them, to pull down their excessive
insolence, to teach them not to be proud because of Abraham, He was
vehement; but when it was needful that He being insulted should bear
it, He used much gentleness. When they said, "We have God and Abraham
for our Father," He touched them sharply; but when they called
Him a demoniac, He spake submissively, thus teaching us to avenge
insults offered to God, but to overlook such as are offered to
ourselves.
Ver. 50. "I seek not Mine own glory."
"These things," He saith, "I have spoken to show
that it becometh not you, being murderers, to call God your Father; so
that I have spoken them through honor for Him, and for His sake do I
hear these reproaches, and for His sake do ye dishonor Me. Yet I care
not for this insolence(6); to Him, for whose sake I now hear these
things, ye owe an account of your words. For 'I seek not Mine own
glory.' Wherefore I omit to punish you, and betake Myself to
exhortation, and counsel you so to act, that ye shall not only escape
punishment, but also attain eternal life."
Ver. 51. "Verily, verily, I say unto you, If a man
keep My saying, he shall never see death."
Here He speaketh not of faith only, but of a pure
life. Above He said, "shall have everlasting life," but here, "shall
not see death." (c. vi. 40.) At the same time He hinteth to them that
they could do nothing against Him, for if the man that should keep His
saying should not die, much less should He Himself. At least they
understood it so, and said to Him,
Ver. 52. "Now we know that thou hast a devil;
Abraham is dead, and the Prophets are dead."
That is, "they who heard the word of God are dead,
and shall they who have heard thine not die?"
Ver. 53. "Art thou greater than our father Abraham?"
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Alas for their vainglory! Again do they betake
themselves to his relationship. Yet it would have been suitable to say,
"Art thou greater than God? or they who have heard thee than Abraham?"
But they say not this, because they thought that He was even less than
Abraham. At first, therefore, He showed that they were murderers, and
so led them away from the relationship; but when they persevered, He
contrived this in another way, showing that they labored uselessly. And
concerning the "death," He said nothing to them, neither did He reveal
or tell them what kind of death He meant, but in the meantime He would
have them believe, that He is greater than Abraham, that even by this
He may put them to shame. "Certainly," He saith, "were I a common man I
ought not to die, having done no wrong; but when I speak the truth, and
have no sin, am sent from God, and am greater than Abraham, are ye not
mad, do ye not labor in vain when ye attempt to kill Me?" What then is
their reply? "Now we know that thou hast a devil." Not so spake the
woman of Samaria. She said not to Him, "Thou hast a devil"; but only,
"Art thou greater than our father Jacob?" (c. iv. 12.) For these men
were insolent and accursed, while she desired to learn; wherefore she
doubted and answered with proper moderation, and called Him, "Lord."
For one who promised far greater things, and who was worthy of credit,
ought not to have been insulted, but even admired; yet these men said
that He had a devil. Those expressions of the Samaritan woman were
those of one in doubt; these were the words of men unbelieving and
perverse. "Art thou greater than our father Abraham?" so that this
(which He had said) maketh Him to be greater than Abraham. "When
therefore ye have seen Him lifted up,(1) ye shall confess that He is
greater." On this account He said," When ye have lifted Me(2) up, ye
shall know that I Am." (Ver. 28.) And observe His wisdom. Having first
rent them away from Abraham's kindred, He showeth that He is greater
than Abraham, that so He may be seen to be very exceedingly greater
than the Prophets also. Indeed it was because they continually called
Him a prophet that He said, "My word hath no place in you." (Ver. 37.)
In that other place(3) He declared that He raiseth the dead, but here
He saith, "He that believeth shall never see death," which was a much
greater thing than not to allow believers to be holden, by death.
Wherefore the Jews were the more enraged. What then say they?
"Whom makest thou thyself?"
And this too in an insulting manner. "Thou art
taking somewhat upon thyself," saith one of them. To this then Christ
replieth;
Ver. 54. "If I honor Myself, My honor is nothing."
[2.] What say the heretics here? That He heard the
question, "Art thou greater than our father Abraham?" and dared not to
say to them, "Yea, I am greater," but did so in a covert manner. What
then? Is His honor "nothing"? With respect to them(4) it is nothing.
And as He said, "My witness is not true" (c. v. 31), with reference to
the opinion they would form of it, so also doth He speak here.
"There is One(5) that honoreth Me."
And wherefore said He not, "The Father that sent
Me," as He did before, but,
"Of whom ye say that He is your God." Ver. 55. "Yet
ye have not known Him." Because He desired to show that they not only
knew not His Father, but that they knew not God.
"But I know Him."
"So that to say, 'I know Him,' is not a boast, while
to say, 'I know Him not,' would be a falsehood; but ye when ye say that
ye know Him, lie; as then ye, when ye say that ye know Him, lie, so
also should I, were I to say that I know Him not."
"If I honor Myself." Since they said, "Whom makest
thou thyself?" He replieth, "If I make (Myself anything,) My honor is
nothing. As then I know Him exactly, so ye know Him not." And as in the
case of Abraham, He did not take away their whole assertion, but said,
"I know that ye are Abraham's seed," so as to make the charge against
them heavier; thus here He doth not remove the whole, but what? "Whom
ye say."(6) By granting to them their boast of words, He increaseth the
force of the accusation against them. How then do ye "not know Him"?
"Because ye insult One who saith and doeth everything that He(7) may be
glorified, even when that One is sent from Him." This assertion is
unsupported by testimony, but what follows serves to establish it.
"And I keep His saying."
Here they might, if at least they had anything to
say, have refuted Him, for it was the strongest proof of His having
been sent by God.
Ver. 56. "Your father Abraham rejoiced to see My
day, and he saw it, and was glad."
Again, He showeth that they were aliens from the
race of Abraham, if they grieved at what he rejoiced in. "My day,"
seems to me to mean the day of the Crucifixion, which Abraham
foreshowed typically by the offering of the ram and of Isaac. What do
they reply?
Ver. 57. "Thou art not yet forty(8) years old, and
hast Thou seen Abraham?"
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So that we conclude(1) that Christ was nearly forty.
Ver. 58, 59. "Jesus saith unto them, Before Abraham
was, I Am. Then took they up stones to cast at Him."
Seest thou how He proved Himself to be greater than
Abraham? For the man who rejoiced to see His day, and made this an
object of earnest desire, plainly did so because it was a day that
should be for a benefit, and belonging to one greater than himself.
Because they had said, "The carpenter's son" (Matt. xiii. 55), and
imagined nothing more concerning Him, He leadeth them by degrees to an
exalted notion of Him. Therefore when they heard the words, "Ye know
not God," they were not grieved; but when they heard, "before Abraham
was, I Am," as though the nobility of their descent were debased, they
became furious, and would have stoned Him.
"He saw My day, and was glad." He showeth, that not
unwillingly He came to His Passion, since He praiseth him who was
gladdened at the Cross. For this was the salvation of the world. But
they cast stones at Him; so ready were they for murder, and they did
this of their own accord, without enquiry.
But wherefore said He not, "Before Abraham was, I
was," instead of "I Am"? As the Father useth this expression, "I Am,"
so also doth Christ; for it signifieth continuous Being, irrespective
of all time. On which account the expression seemed to them to be
blasphemous. Now if they could not bear the comparison with Abraham,
although this was but a trifling one, had He continually made Himself
equal to the Father, would they ever have ceased casting stones at Him?
After this, again He fleeth as a man, and concealeth
Himself, having laid before them sufficient instruction: and having
accomplished His work, He went forth from the Temple, and departed to
heal the blind, proving by His actions that He is before Abraham. But
perhaps some one will say," Why did He not paralyze their strength?(2)
So they would have believed." He healed the paralytic, yet they
believed not; nay, He wrought ten thousand wonders; at the very Passion
He cast them to the ground, and darkened their eyes, yet they believed
not; and how would they have believed if He had paralyzed their
strength? There is nothing worse than a soul hardened in desperation;
though it see signs and wonders, it still perseveres in retaining the
same shamelessness. Thus Pharaoh, who received ten thousand strokes,
was sobered only while being punished, and continued of this character
until the last day of his life, pursuing those whom he had let go.
Wherefore Paul continually saith, "Lest any of you be hardened by the
deceitfulness of sin." (Heb. iii. 13.) For as the callosities(3) of the
body, when formed, become dead, and possess no sensation; so the soul,
when it is occupied by many passions, becomes dead to virtue; and apply
what you will to it, it gets no perception of the matter, but whether
you threaten punishment or anything else, continues insensible.
[3.] Wherefore I beseech you, while we have hopes of
salvation, while we can turn, to use every means to do so. For men who
have become past feeling, are after that in the blind state(4) of
despairing pilots, who give up their vessel to the wind, and themselves
contribute no assistance. Thus the envious man looks to one thing only,
that is, to satisfy his lust, and though he be like to be punished or
even slain, still he is possessed solely by that passion; and in like
manner the intemperate and avaricious. But if the sovereignty of the
passions be so great, much greater is that of virtue; if for them we
despise death, much more for this; if they (sinners) regard not their
own lives, much less ought we to do so in the cause of our salvation.
For what shall we have to say, if when they who perish are so active
about their own perdition, we for our own salvation manifest not even
an equal activity, but ever continue wasting with envy? Nothing is
worse than envy; to destroy another it destroys itself also. The eye of
the envious wastes away in grief, he lives in a continual death, he
deems all men, even those who have never wronged him, his enemies. He
grieves that God is honored, he rejoices in what the devil rejoices in.
Is any honored among men? This is not honor, envy him not. But is he
honored by God? Strive and be thou like him. Thou wilt not? Why then
dost thou destroy thyself too? Why castest thou away what thou hast?
Canst thou not be like unto him, nor gain any good thing? Why then dost
thou besides this take for thyself evil, when thou oughtest to rejoice
with him, that so even if thou be not able to share his toils, thou
mayest profit by rejoicing with Him? For often even the will is able to
effect great good. At least Ezekiel saith, that the Moabites were
punished because they rejoiced over the Israelites, and that certain
others were saved because they mourned over the misfortunes of their
neighbors. (Ezek. xxv. 8.) Now if there be any comfort for those who
mourn over the woes of others, much more for those who rejoice at the
honors of others. He charged the Moabites
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with having exulted over the Israelites, yet it was God that punished
them; but not even when He punisheth will He have us rejoice over those
that are punished. For it is not His wish to punish them. Now if we
must condole with those who are punished, much more must we avoid
envying. those who are honored. Thus, for example, Corah and Dathan
perished with their company, making those whom they envied brighter,
and giving themselves up to punishment. For a venomous beast is
envy, an unclean beast, a deliberate vice which admits not of pardon, a
wickedness stripped of excuse, the cause and mother of all evils.
Wherefore let us pluck it up by the roots, that we may be freed from
evil here, and may obtain blessings hereafter; through the grace and
lovingkindness of our Lord Jesus Christ, by whom and with whom, to the
Father and the Holy Ghost, be glory now and ever and world without end.
Amen.
HOMILY LVI.
JOHN ix. 1, 2.
"And as Jesus passed by, He saw a man which was
blind from his birth. And His disciples asked Him, saying, Master, who
did sin, this man, or his parents, that he was born blind?"
[1.] "And as Jesus passed by, He saw a man which was
blind from his birth." Being full of love for man, and caring for our
salvation, and desiring to stop the mouths of the foolish, He omitteth
nothing of His own part, though there be none to give heed. And the
Prophet knowing this saith, "That Thou mightest be justified when Thou
speakest, and be clear when Thou art judged." (Ps. li. 4.) Wherefore
here, when they would not receive His sublime sayings, but said that He
had a devil, and attempted to kill Him, He went forth from the Temple,
and healed the blind, mitigating their rage by His absence, and by
working the miracle softening their hardness and cruelty, and
establishing His assertions. And He worketh a miracle which was no
common one, but one which took place then for the first time. "Since
the world began," saith he who was healed, "was it not heard that any
man opened the eyes of one that was born blind." (Ver. 32.) Some have,
perhaps, opened the eyes of the blind, but of one born blind never. And
that on going out of the Temple, He proceeded intentionally to the
work, is clear from this; it was He who saw the blind man, not the
blind man who came to Him; and so earnestly did He look upon him, that
even His disciples perceived it. From this, at least, they came to
question Him; for when they saw Him earnestly regarding the man, they
asked Him, saying, "Who did sin, this man, or his parents?" A mistaken
question, for how could he sin before he was born? and how, if his
parents had sinned, would he have been punished? Whence then came they
to put this question? Before, when He healed the paralytic, He said,
"Behold, thou art made whole, sin no more." (c. v. 14.) They therefore,
having understood that he was palsied on account of sin, said," Well,
that other was palsied because of his sins; but concerning. this man,
what wouldest Thou say? hath he sinned? It is not possible to say so,
for he is blind from his birth. Have his parents sinned? Neither can
one say this, for the child suffers not punishment for the father." As
therefore when we see a child evil entreated, we exclaim, "What can one
say of this? what has the child done?" not as asking a question, but as
being perplexed, so the disciples spake here, not so much asking for
information, as being in perplexity. What then saith Christ?
Ver. 3. "Neither hath this man sinned, nor his
parents."
This He saith not as acquitting them of sins, for He
saith not simply, "Neither hath this man sinned, nor his parents," but
addeth, "that he should have been born blind(1)--but that the Son of
God should be glorified in him." "For both this man hath sinned and his
parents, but 'his blindness proceedeth not from that." And this He
said, not signifying that though this man indeed was not in such case,
yet that others had been made blind from such a cause, the sins of
their parents, since it cannot be that when one sinneth another should
be punished. For if we allow this, we must also allow that he sinned
before his birth. As therefore when He declared, "neither hath this man
sinned," He said not that it is possible to sin from one's very birth,
and be punished for it; so when He said, "nor his parents," He said not
that one may be punished for his parents' sake. This supposition He re-
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moveth by the mouth of Ezekiel; "As I live saith the Lord, this proverb
shall not be, that is used, The fathers have eaten sour grapes, and the
children's teeth are set on edge." (Ezek. xviii. 3, 2.) And Moses
saith, "The father shall not die for the child, neither shall the child
die for the father." (Deut. xxiv. 16.) And of a certain king(1)
Scripture saith, that for this very reason he did not this thing,(2)
observing the law of Moses. But if any one argue, "How then is it said,
'Who visiteth the sins of the parents upon the children unto the third
and fourth generation'?" (Deut. v. 9); we should make this answer, that
the assertion is not universal, but that it is spoken with reference to
certain who came out of Egypt. And its meaning is of this kind; "Since
these who have come out of Egypt, after signs and wonders, have become
worse than their forefathers who saw none of these things, they shall
suffer," It saith, "the same that those others suffered, since they
have dared the same crimes." And that it was spoken of those men, any
one who will give attention to the passage will more certainly know.
Wherefore then was he born blind?
"That the glory(3) of God should be made
manifest,"(4) He saith.
Lo, here again is another difficulty, if without
this man's punishment, it was not possible that the glory of God should
be shown. Certainly it is not said that it was impossible, for it was
possible, but, "that it might be manifested even in this man." "What,"
saith some one, "did he suffer wrong for the glory of God?" What wrong,
tell me? For what if God had never willed to produce him at all? But I
assert that he even received benefit from his blindness: since he
recovered the sight of the eyes within. What were the Jews profited by
their eyes? They incurred the heavier punishment, being blinded even
while they saw. And what injury had this man by his blindness? For by
means of it he recovered sight. As then the evils of the present life
are not evils, so neither are the good things good; sin alone is an
evil, but blindness is not an evil. And He who had brought this man
from not being into being, had also power to leave him as he was.
[2.] But some say, that this conjunction(5) is not
at all expressive of cause, but relates to the consequence of the
miracle; as when He saith, "For judgment I am come into this world,
that they which see not might see, and that they which see might be
made blind" (ver. 39); and yet it was not for this He came, that
those who saw might be made blind. And again Paul, "Because that
which may be known of God is manifested in them, that they may be
without excuse" (Rom. i. 19, 20); yet He showed it not unto them for
this, that they might be deprived of excuse, but that they might obtain
excuse. And again in another place, "The Law entered, that the offense
might abound" (Rom. v. 20); yet it was not for this that it entered,
but that sin might be checked. Seest thou everywhere that the
conjunction relates to the consequence? For as some excellent architect
may build part of a house, and leave the rest unfinished, so that to
those who believe not he may prove, by means of that remnant, that he
is author of the whole; so also God joineth together and completeth our
body, as it were a house decayed, healing the withered hand, bracing
the palsied limbs, straightening the lame, cleansing the lepers,
raising up the sick, making sound the crippled, recalling the dead from
death, opening the eyes that were closed, or adding them where before
they were not; all which things, being blemishes(6) arising from the
infirmity of our nature, He by correcting showed His power.
But when He said, "That the glory of God might be
manifested," He spake of Himself, not of the Father; His(7) glory was
already manifest. For since they had heard that God made man, taking
the dust of the earth, so also Christ made clay. To have said, "I am He
who took the dust of the earth, and made man," would have seemed a hard
thing to His hearers; but this when shown by actual working, no longer
stood in their way. So that He by taking earth, and mixing it with
spittle, showed forth His hidden glory; for no small glory was it that
He should be deemed the Architect of the creation.
And after this the rest also followed; from the
part, the whole was proved, since the belief of the greater also
confirmed the less. For man is more honorable than any created thing,
and of our members the most honorable is the eye. This is the cause
that He fashioned the eyes, not in a common manner, but in the way that
He did. For though that member be small in size, yet it is more
necessary than any part of the body. And this Paul showed when he said,
"If the ear shall say, Because I am not the eye, I am not of the body;
is it therefore not of the body?" (1 Cor. xii. 16.) For all indeed that
is in us is a manifestation of the wisdom of God, but much more the
eye; this it is that guides the whole body, this gives beauty to it
all, this adorns the countenance, this is the light of all the limbs.
What the sun is in the world, that the eye is in the body; quench the
sun, and you destroy and confound all things; quench the
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eyes, and the feet, the hands, the soul, are useless. When these are
disabled, even knowledge is gone, since by means of these we know God.
"For the invisible things of Him from the creation of the world are
clearly seen, being understood by the things that are made." (Rom. i.
20.) Wherefore the eye is not only a light to the body, but beyond the
body to the soul also. On which account it is established as in a royal
fortress, obtaining the higher condition, and presiding over the other
senses. This then Christ forms.
And that thou mayest not deem that He needeth matter
when He worketh, and that thou mayest learn that He had not need at all
of clay, (for He who brought into being the greater existences when as
yet they were not, would much more have made this without matter,) that
I say thou mayest learn that He did not this through necessity, but to
show that He was the Creator at the beginning, when He had spread on
the clay He saith, "Go, wash," "that thou mayest know that I need not
clay to create eyes, but that My glory may be manifested hereby." For
to show that He spake of Himself when He said, "That the glory of God
may be manifested," He added,
Ver. 4. "I must work the works of Him that sent Me."
That is, "I must manifest Myself, and do the things
which may show that I do the same things with the Father"; not things
"similar," but, "the same," an expression which marks greater
unvaryingness, and which is used of those who do not differ ever so
little. Who then after this will face Him, when he seeth that He hath
the same power with the Father? For not only did He form or open eyes,
but gave also the gift of sight, which is a proof that He also breathed
in the soul. Since if that did not work, the eye, though perfected,
could never see anything; so that He gave both the energy(1) which is
from the soul, and gave the member also possessing all things, both
arteries and nerves and veins, and
all things of which our body is composed. "I must
work while it is day."
What mean these words? To what conclusion do they
lead? To an important one. For what He saith is of this kind. "While it
is day, while men may believe on Me, while this life lasteth, I must
work."
"The night cometh," that is, futurity, "when no man
can work."
He said not, "when I cannot work," but, "when no man
can work": that is, when there is no longer faith, nor labors, nor
repentance. For to show that He calleth faith, a "work," when they say
unto Him, "What shall we do, that we might work the works of God?" (c.
vi. 28), He replieth, "This is the work of God, that ye believe on Him
whom He hath sent." How then can no man work this work in the future
world?(2) Because there faith is not, but all, willingly, or
unwillingly, will submit. For lest any one should say that He
acted as He did from desire of honor, He showeth that He did all to
spare them who had power to believe "here" only, but who could no
longer "there" gain any good thing. On this account, though the blind
man came not to Him, He did what He did: for that the man was worthy to
be healed, that had he seen he would have believed and come to Christ,
that had he heard from any that He was present, he would not even so
have been neglectful, is clear from what follows, from his courage,
from his very faith. For it was likely that he would have considered
with himself, and have said, "What is this? He made clay, and anointed
my eyes, and said to me,' Go, wash;' could he not have healed me, and
then have sent me to Siloam? Often have I washed there with many
others, and have gained no good; had he possessed any power, he would
while present have healed me." Just as Naaman spake respecting Elisha;
for he too being commanded to go wash in Jordan, believed not, and this
too when there was such a fame abroad concerning Elisha. (2 Kings v.
11.) But the blind man neither disbelieved, nor contradicted, nor
reasoned with himself, "What is this? Ought he to have put on clay?
This is rather to blind one the more: who ever recovered sight so ?"
But he used no such reasonings. Seest thou his steadfast faith and zeal?
"The night cometh." Next He showeth, that even after
the Crucifixion He would care for the ungodly, and bring many to
Himself. For "it is yet day." But after that, He entirely cutteth them
off, and declaring this, He saith,
Ver. 5. "As long as I am in the world, I am the
Light of the world."
[3.] As also He said to others, "Believe while the
light is with you."(3) (c. xii. 36.) Wherefore then did Paul call this
life "night" and that other "day"? Not opposing Christ, but saying
the same thing, if not in words yet in sense; for he also saith,
"The night is far spent, the day is at hand." (Rom. xiii. 12.) The
present time he calleth "night," because of those who sit in darkness,
or because he compareth it with that day which is to come, Christ
calleth the future "night," because there sin has no power to work;(4)
but Paul calleth the present life night, because they are in darkness
who continue in
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wickedness and unbelief. Addressing himself then to the faithful
he said, "The night is far spent, the day is at hand,"
since they should enjoy that light; and he calleth the old life night.
"Let us put away," he saith, "the works of darkness." Seest thou that
he telleth them that it is "night"? wherefore he saith, "Let us walk
honestly as in the day," that we may enjoy that light. For if this
light be so good, consider what that will be; as much as the sunlight
is brighter than the flame of a candle, so much and far more is that
light better than this. And signifying this, Christ saith, that "the
sun shall be darkened." Because of the excess of that brightness, not
even the sun shall be seen.
If now in order to have here well-lighted and airy
houses, we expend immense sums, building and toiling, consider how we
ought to spend our very bodies themselves, that glorious houses may be
built for us in the heavens where is that Light ineffable. Here there
are strifes and contentions about boundaries and walls, but there will
be nothing of the kind there, no envy, no malice, no one will dispute
with us about settling boundaries. This dwelling too we assuredly needs
must leave, but that abideth with us forever; this must decay by time,
and be exposed to innumerable injuries, but that must remain without
growing old perpetually; this a poor man cannot build, but that other
one may build with two mites, as did the widow. Wherefore I choke with
grief, that when so many blessings are laid before us, we are slothful,
and despise them; we use every exertion to have splendid houses here,
but how to gain in heaven so much as a little resting-place, we care
not, we think not. For tell me, where wouldest thou have thy dwelling
here? In the wilderness, or in one of the smaller cities? I think not;
but in some of the most royal and grand cities, where the traffic is
more, where the splendor is greater. But I will lead thee into such a
City, whose Builder and Maker is God; there I exhort thee to found and
build, at less cost [with less labor(1)]. That house the hands of the
poor build, and it is most truly "building," just as the structures
made here are the work of extreme folly. For if a man were to bring you
into the land of Persia, to behold what is there and to return, and
were then to bid you build houses there, would you not condemn him for
excessive folly, as bidding you spend unseasonably? How then dost thou
this very same thing upon the earth which thou shall shortly leave?
"But I shall leave it to my children," saith some one. Yet they too
shall leave it soon after thee; nay, often even before thee; and their
successors the same. And even here it is a subject of melancholy to
thee that thou seest not thine heirs retain their possessions, but
there thou needest apprehend nothing of the sort; the possession
remaineth immovable, to thee, to thy children, and to their
descendants, if they imitate the same goodness. That building Christ
taketh in hand, he who buildeth that needs not to appoint care-takers,
nor be thoughtful, nor anxious; for when God hath undertaken the work,
what need of thought? He bringeth all things together, and raiseth the
house. Nor is this the only thing wonderful, but also that He so
buildeth it as is pleasing to thee, or rather even beyond what is
pleasing, beyond what thou desirest; for He is the most excellent
Artist, and careth greatly for thy advantage. If thou art poor, and
desirest to build this house, it brings thee no envy, produces against
thee no malice, for none of those who know how to envy behold it, but
the Angels who know how to rejoice at thy blessings; none will be able
to encroach upon it, for none dwell near it of those who are diseased
with such passions. For neighbors thou hast there the saints, Peter and
Paul with their company, all the Prophets, the Martyrs, the
multitude(2) of Angels, of Archangels. For the sake then of all these
things,(3) let us empty our substance upon the poor, that we may obtain
those tabernacles;(4) which may we all obtain through the grace and
lovingkindness of our Lord Jesus Christ, by whom and with whom to the
Father and the Holy Ghost be glory, now and ever and world without end.
Amen.
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HOMILY LVII.
JOHN ix. 6, 7.
"When Jesus had thus spoken, He spat on the ground,
and made clay of the spittle, and He anointed the eyes of the blind man
with the clay, and said, Go, wash in the pool of Siloam."
[1.] Those who intend to gain any advantage from
what they read, must not pass by even any small portion of the words;
and on this account we are bidden to "search" the Scriptures, because
most of the words, although at first sight(1) easy, appear to have in
their depth much hidden meaning. For observe of what sort is the
present case. "Having said these words," It saith," He spat on the
ground." What words? "That the glory of God should be made manifest,"
and that, "I must work the works of Him that sent Me." For not without
a cause hath the Evangelist mentioned to us His words, and added that,
"He spat," but to show that He confirmed His words by deeds. And why
used He not water instead of spittle for the clay? He was about to send
the man to Siloam: in order therefore that nothing might be ascribed to
the fountain, but that thou mightest learn that the power proceeding
from His mouth, the same both formed and opened the man's eyes, He
"spat on the ground"; this at least the Evangelist signified, when he
said, "And made clay of the spittle." Then, that the successful issue
might not seem to be of the earth, He bade him wash. But wherefore did
He not this at once, instead of sending him to Siloam? That thou mayest
learn the faith of the blind man, and that the obstinacy of the Jews
might be silenced: for it was probable that they would all see him as
he departed, having the clay spread upon his eyes, since by the
strangeness of the thing he would attract to himself all, both those
who did and those who did not know him, and they would observe him
exactly. And because it is not easy to recognize a blind man who hath
recovered sight, He first maketh by the length of way many to be
witnesses, and by the strangeness of the spectacle exact observers,
that being more attentive they may no longer be able to say, "It is he:
it is not he." Moreover, by sending him to Siloam, He desireth to prove
that He is not estranged from the Law and the Old (Covenant), nor could
it afterwards be feared that Siloam would receive the glory, since many
who had often washed their eyes there gained no such benefit; for there
also it was the power of Christ that wrought all. On which account the
Evangelist addeth for us the interpretation of the name; for having
said, "in Siloam," he addeth,
"Which is,(2) Sent."
That thou mayest learn that there also it was Christ
who healed him. As Paul saith, "They drank of that spiritual Rock that
followed them, and that Rock was Christ." (1 Cor. x. 4.) As then Christ
was the spiritual Rock, so also was He the spiritual Siloam. To me also
the sudden(3) coming in of the water seems to hint an ineffable
mystery. What is that? The unlooked for (nature) of His appearance,
beyond all expectation.
But observe the mind of the blind man, obedient in
everything. He said not, "If it is really the clay or the spittle which
gives me eyes, what need of Siloam? Or if there be need of Siloam, what
need of the clay? Why did he anoint me? Why bid me wash?" But he
entertained no such thoughts, he held himself prepared for one thing
only, to obey in all things Him who gave the command, and nothing that
was done offended him. If any one ask, "How then did he recover his
sight, when he had removed the clay?" he will hear no other answer from
us than that we know not the manner. And what wonder if we know it not,
since not even the Evangelist knew, nor the very man that was healed?
What had been done he knew, but the manner of doing it he could not
comprehend. So when he was asked he said, that "He put clay upon mine
eyes, and I washed, and do see"; but how this took place he cannot tell
them, though they ask ten thousand times.
Ver. 8, 9. "The neighbors therefore, and they
which(4) had seen him, that he was a beggar,(6) said, Is not this he
that sat and begged? Some said, This is he."
The strangeness of what had been brought to pass led
them even to unbelief, though so much had been contrived(6) that they
might not disbelieve. They said, "Is not this he that sat and begged?"
O the lovingkindness of God! Whither did He descend, when with great
kindness He healed even beggars, and so silenced the Jews, because He
deemed not the illustrious, nor the distinguished, nor the rulers, but
men
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of no mark to be fit objects of the same Providence. For He came for
the salvation of all.
And what happened in the case of the paralytic,
happened also with this man, for neither did the one or the other know
who it was that healed him. And this was caused by the retirement of
Christ, for Jesus when He healed always retired, that all suspicion
might be removed from the miracles. Since how could they who knew not
who He was flatter Him, or join in contriving what had been done?
Neither was this man one of those who went about, but of those who sat
at the doors of the Temple. Now when all were doubting concerning
him,what saith he?
"I am he."
He was not ashamed of his former blindness, nor did
he fear the wrath of the people, nor did he decline showing himself
that he might proclaim his Benefactor.
Ver. 10, 11. "They said unto him, How were thine
eyes opened? He answered and said, A man that is called Jesus."
What sayest thou? Doth "a man" work such deeds? As
yet he knew nothing great concerning Him.
"A man that is called Jesus made clay, and anointed
mine eyes."
[2.] Observe how truthful he is. He saith not whence
He made it, for he speaks not of what he doth not know; he saw not that
He spat on the ground, but that He spread it on he knew from sense and
touch.
"And said unto me, Go, wash in the pool of Siloam."
This too his hearing witnessed to him. But how did
he recognize His voice? From His conversation with the disciples. And
saying all this, and having received the witness by the works, the
manner (of the cure) he cannot tell. Now if faith is needed in matters
which are felt and handled, much more in the case of things invisible.
Ver. 12. "They said unto him, Where is he? He said,
I know not."
They said, "Where is he?" having already murderous
intentions against Him. But observe the modesty(1) of Christ, how He
continued not with those who were healed; because He neither desired to
reap glory, nor to draw a multitude, nor to make a show of Himself.
Observe too how truthfully the blind man maketh all his answers. The
Jews desired to find Christ to bring Him to the priests, but when they
did not find Him, they brought the blind man to the Pharisees, as to
those who would question him more severely. For which reason the
Evangelist remarks, that it was "the Sabbath" (ver. 14), in order to
point out their wicked thoughts, and the cause for which they sought
Him, as though forsooth they had found a handle, and could disparage
the miracle by means of what appeared to be a transgression of the Law.
And this is clear from their saying immediately on seeing him nothing
but, "How opened he thine eyes?"(2) Observe also the manner of thei