“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? 1502 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 1503 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 1504 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 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.
Footnotes
195:1489ἰ ταμὸν
195:1490ἀ κολουθίαν
195:1491“ My Father that, ” Ben.
195:1492al. “ insult. ”
196:1493al. “ gone forth. ”
196:1494“ The Son of Man, ” N.T.
196:1495John 6:39, 40
196:1496i.e. the Jews.
196:1497“ It is My Father, ” N.T.
196:1498“ that He is your God, ” N.T.
196:1499i.e. the Father.
196:1500“ fifty, ” N.T.
197:1501ὡ ς λοιπὸν
197:1502i.e. so that they could not stone Him.
197:1503οἱ τύλοι , a very happy emendation of Mr. Field’s for στῦλοι , “ pillars, ” of which former editors could make no sense. One ms. gives οἱ τυφλοὶ τοὺς ὀφθαλμοὺς , “ those blind in their eyes, ” but the sense even so is not perfect.
197:1504πηροῦνται , a conjecture of Dr. Heyse, for πειρῶνται
Homily LVI.
John 9:1, 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.” ( John 9.32 .) 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.” ( John 5.14 .) 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?
John 9.3 . “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 1505 —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 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. 18:3, 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 1506 Scripture saith, that for this very reason he did not this thing, 1507 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 1508 of God should be made manifest,” 1509 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 1510 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” ( John 9.39 ); 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. 1:19, 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 1511 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 1512 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 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,
John 9.4 . “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 1513 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?” ( John 6.28 ), 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? 1514 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,
John 9.5 . “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.” 1515 ( John 12.36 .) 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; 1516 but Paul calleth the present life night, because they are in darkness who continue in 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 1517 ]. 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 shalt 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 1518 of Angels, of Archangels. For the sake then of all these things, 1519 let us empty our substance upon the poor, that we may obtain those tabernacles; 1520 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.
Footnotes
198:1505not in N.T.
199:1506Amaziah, 2 Kings xiv. 6
199:1507i.e. show not the children.
199:1508“ the works, ” N.T.
199:1509“ in Him, ” N.T.
199:1510i.e. “ that the glory, ” &c.
199:1511πηρώματα
199:1512i.e. The Father’s.
200:1513al. “ noble birth. ”
200:1514τότε
200:1515not verbally quoted.
200:1516διὰ τὸ τῶν ἁμαρτημάτων ἀνενέργητον . Meaning, perhaps, “ Because there is no place for the ‘ work ’ of repentance, faith, and obedience in the next world, when any through sin have neglected it in this. ”
201:1517om. in some mss.
201:1518δῆμον
201:1519or, “ for all these reasons. ”
201:1520al. “ those [things]. ”
Homily LVII.
John 9:6, 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 1521 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, 1522 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 1523 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.
John 9:8, 9 . “The neighbors therefore, and they which 1524 had seen him, that he was a beggar, 1525 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 1526 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 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.
John 9:10, 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.
John 9.12 . “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 1527 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” ( John 9.14 ), 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?” 1528 Observe also the manner of their speech; they say not, “How didst thou receive thy sight?” but, “How opened he thine eyes?” thus affording him an excuse for slandering Jesus, because of His having worked. But he speaks to them shortly, as to men who had already heard; for without mentioning His name, or that “He said unto me, Go, wash,” he at once saith,
John 9.15 . “He put clay upon my eyes, and I washed, and do see.”
Because the slander was now become great, and the Jews had said, “Behold what work Jesus doth on the Sabbath day, he anointeth with clay!” But observe, I pray you, how the blind man is not disturbed. When being questioned he spake in the presence of those others without danger, it was no such great thing to tell the truth, but the wonder is, that now when he is placed in a situation of greater fear, he neither denies nor contradicts what he had said before. What then did the Pharisees, or rather what did the others also? They had brought him (to the Pharisees), as being about to deny; but, on the contrary, that befell them which they desired not, and they learned more exactly. And this they everywhere have to endure, in the case of miracles; but this point we will more clearly demonstrate in what follows. What said the Pharisees?
John 9.16 . “Some said,” (not all, but the more forward,) “This man is not of God, because he keepeth not the Sabbath day; others said, How can a man that is a sinner do such miracles?”
Seest thou that they were led up 1529 by the miracles? For hear what they say now, who before this had sent to bring Him. And if all did not so, (for being rulers through vainglory they fell into unbelief,) yet still the greater number even of the rulers believed on Him, but confessed Him not. Now the multitude was easily overlooked, as being of no great account in their synagogue, but the rulers being more conspicuous had the greater difficulty in speaking boldly, or some the love of rule restrained, others cowardice, and the fear of the many. Wherefore also He said, “How can ye believe who receive honor from men?” 1530 ( John 5.44 .) And these who were seeking to kill Him unjustly said that they were of God, but that He who healed the blind could not be of God, because He kept not the Sabbath; to which the others objected, that a sinner could not do such miracles. Those first maliciously keeping silence about what had taken place, brought forward the seeming transgression; for they said not, “He healeth on the Sabbath day,” but, “He keepeth not the Sabbath.” These, on the other hand, replied weakly, for when they ought to have shown that the Sabbath was not broken, they rely only upon the miracles; and with reason, for they still thought that He was a man. If this had not been the case, they might besides have urged in His defense, that He was Lord of the Sabbath which Himself had made, but as yet they had not this opinion. Anyhow, none of them dared to say what he wished openly, or in the way of an assertion, but only in the way of doubt, some from not having boldness of speech, others through love of rule.
“There was therefore a division among them.” This division first began among the people, then later among the rulers also, and some said, “He is a good man”; others, “Nay, but he deceiveth the people.” ( John 7.12 .) Seest thou that the rulers were more void of understanding than the many, since they were divided later than they? and after they were divided, they did not exhibit any noble feeling, when they saw the Pharisees pressing upon them. Since had they been entirely separated from them, they would soon have known the truth. For it is possible to do well in separating. Wherefore also Himself hath said, “I am come not to bring peace upon the earth but a sword.” ( Matt. x. 34 .) For there is an evil concord, and there is a good disagreement. Thus they who built the tower ( Gen. xi. 4 ), agreed together to their own hurt; and these same again were separated, though unwillingly, yet for their good. Thus also Corah and his company agreed together for evil, therefore they were separated for good; and Judas agreed with the Jews for evil. So division may be good, and agreement may be evil. Wherefore It saith, “If thine eye offend thee, smite it out, 1531 if thy foot, cut it off.” ( Matt. 5:29, Matt. 18:8 .) Now if we must separate ourselves from an ill-joined limb, must we not much more from friends united to us for evil 1532 ? So that agreement is not in all cases a good, just as division is not in all cases an evil.
[3.] These things I say, that we may shun wicked men, and follow the good; for if in the case of our limbs we cut off that which is rotten and incurable, fearing lest the rest of the body should catch the same disease, and if we do this not as having no care for that part, but rather as desiring to preserve the remainder, how much more must we do this in the case of those who consent with us for evil? If we can set them right without receiving injury ourselves, we ought to use every means to do so; but if they remain incorrigible and may injure us, it is necessary to cut them off and cast them away. For so they will often be 1533 gainers rather (than losers). Wherefore also Paul exhorted, saying, “And ye shall put away from among yourselves that wicked person”; and, “that he that hath done this deed may be put away from among you.” ( 1 Cor. 5:13, 2 .) A dreadful thing, dreadful indeed, is the society of wicked men; not so quickly doth the pestilence seize or the itch infect those that come in contact with such as are under the disease, as doth the wickedness of evil men. For “evil communications corrupt good manners.” ( 1 Cor. xv. 33 .) And again the Prophet saith, “Come out from among them, and be ye separate.” ( Isa. lii. 11 .) Let no one then have a wicked man for his friend. For if when we have bad sons we publicly disclaim them, without regarding nature or its laws, or the constraint which it lays upon us, much more ought we to fly from our companions and acquaintances when they are wicked. Because even if we receive no injury from them, we shall anyhow not be able to escape ill report, for strangers search not into our lives, but judge us from our companions. This advice I address to young men and maidens. “Providing,” 1534 It saith, “things honest,” not only in the sight of the Lord, but also “in the sight of all men.” ( Rom. xii. 17 .) Let us then use every means that our neighbor be not offended. For a life, though it be very upright, if it offend others hath lost all. But how is it possible for the life that is upright to offend? When the society of those that are not upright invests it with an evil reputation; for when, trusting in ourselves, we consort with bad men, even though we be not harmed, we offend others. These things I say to men and women and maidens, leaving it to their conscience to see exactly how many evils are produced from this source. Neither I, perhaps, nor any of the more perfect, suspect any ill; but the simpler brother is harmed by occasion of thy perfection; and thou oughtest to be careful also for his infirmity. And even if he receive no injury, yet the Greek is harmed. Now Paul biddeth us be “without offense, both to Jews and Greeks, and to the Church of God.” ( 1 Cor. x. 32 .) (I think no evil of the virgin, for I love virginity, and “love thinketh no evil” ( 1 Cor. xiii. 5 ); I am a great admirer of that state of life, 1535 and I cannot have so much as an unseemly thought about it.) How shall we per suade those that are without? For we must take forethought for them also. Let us then so order what relates to ourselves, that none of the unbelievers may be able even to find a just handle of accusation against us. For as they who show forth a right life glorify God, so they who do the contrary cause Him to be blasphemed. May no such persons be among 1536 us: but may our works so shine, that our Father which is in Heaven may be glorified, and that we may enjoy the honor which is from Him. To which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory forever and ever. Amen.
Footnotes
202:1521αὐτόθεν
202:1522“ is being interpreted, ” N.T.
202:1523τὸ ἀθρόον τῆς παρουσίας
202:1524“ which before, ” N.T.
202:1525“ was blind, ” N.T. Vulgate, mendicus erat
202:1526lit. “ dispensed. ”
203:1527τὸ ἀκόμπαστον
203:1528These words occur later, John 9.26 . The account of the first examination of the blind man is different; John 9.15 . “ Then again the Pharisees asked him how he had received his sight. ”
203:1529al. “ taught. ”
203:1530“ one of another, ” N.T.
204:1531“ pluck it out, ” N.T.
204:1532κακῶς ἡνωμένων
204:1533al. “ often are. ”
204:1534“ provide, ” N.T.
204:1535πολιτείας
205:1536Morel. “ from among. ”
Homily LVIII.
John 9:17, 18
“They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, He is a Prophet. The Jews then did not believe.”
[1.] We must go over the Scriptures not in a chance way or carelessly, but with all exactness, that we be not entangled. Since even now in this place one might with show of reason question, how, when they had asserted, “This man is not of God, because he keepeth not the Sabbath,” they now say to the man, “What sayest thou of him, that he hath opened thine eyes?” and not, “What sayest thou of him, that he hath broken the Sabbath?” but put now that which was the ground of the defense, not that of the accusation. What then have we to reply? That these (who speak) are not the men who said, “This man is not of God,” but those who separated themselves from them, who also said, “A man that is a sinner cannot 1537 do such miracles.” For desiring to silence their opponents the more, in order that they may not seem to be partisans of Christ, they bring forward the man who had received proof of His power, and question him. Observe now the wisdom of the poor man, he speaketh more wisely than them all. First he saith, “He is a Prophet”; and shrank not from the judgment 1538 of the perverse Jews who spake against Him and said, “How can this man be of God, not keeping the Sabbath?” but replied to them, “He is a Prophet.”
“And they 1539 did not believe that he had been blind, and received his sight, until they had called his parents.” 1540
Observe in how many ways they attempt to obscure and take away the miracle. But this is the nature of truth, by the very means by which it seems to be assailed by men, by these it becomes stronger, it shines by means of that by which it is obscured. For if these things had not taken place, the miracle might have been suspected by the many; but now, as if desiring to lay bare the truth, so do they use all means, and would not have acted otherwise, supposing they had done all in Christ’s behalf. For they first attempted to cast Him down by occasion of this mode (of cure), saying, “How opened he thine eyes?” that is, “was it by some sorcery?” In another place also, when they had no charge to bring against Him, they endeavored to insult the mode of the cure, saying, “He doth not cast out devils save by Beelzebub.” ( Matt. xii. 24 .) And here again, when they have nothing to say, they betake themselves to the time (of cure), saying, “He breaketh the Sabbath”; and again, “He is a sinner.” Yet He asked you, who would slay 1541 Him, and who were ready to lay hold of His actions, most plainly, saying, “Which of you convinceth Me of sin?” ( John 8.46 ); and no man spake, nor said “Thou blasphemest because thou makest thyself without sin.” But if they had had it in their power to say so, they would not have held their peace. For they who because they heard that He was before Abraham would have stoned Him, and said that He was not of God, who boasted that they, murderers as they were, were of God, but who said that One who did such wonders, after that He had wrought a cure, was not of God, 1542 because He kept not the Sabbath, if they had had but a shadow of a charge against Him, would never have let it pass. And if they call Him a sinner because He seemed to break the Sabbath, this charge also is shown to be unsound, when those who are ranked with them condemn their great coldness and littleness of soul. 1543 Being therefore entangled on every side, they afterwards betake themselves to something else more shameless and impudent. What is that? They “did not believe,” It saith, “that he had been blind, and received his sight.” How then did they charge Christ with not keeping the Sabbath? Plainly, as having believed. But why gave ye not heed to the great number of people? to the neighbors who knew him? As I said, falsehood everywhere defeats itself by the very means by which it seems to annoy the truth, and makes the truth to appear more bright. Which was now the case. For that no one might say that his neighbors and those who had seen him did not speak with precision, but guessed from a likeness, 1544 they bring forward his parents, by whom they succeeded against their will in proving that what had taken place was real, 1545 since the parents best of all knew their own child. When they could not terrify the man himself, but beheld him with all boldness proclaim his Benefactor, they thought to wound the miracle by means of his parents. Observe the malice of their questioning. For what saith it? Having placed them in the midst so as to throw them into distress, 1546 they apply the questioning with great severity and anger,
John 9.19 . “Is this your son?” (and they said not, “who once was blind,” but) “of whom ye say that he was born blind?”
As if they were acting deceitfully, and plotting on behalf of 1547 Christ. O ye accursed, utterly accursed! What father would choose to invent such falsehoods against his child? For they almost say, “Whom ye have made out blind, and not only so, but have spread abroad the report everywhere.”
“How then doth he now see?”
[2.] O folly! “Yours,” saith one, “is the trick 1548 and the contrivance.” For by these two things do they attempt to lead the parents to a denial; by using the words, “Whom ye say,” and, “How then doth he now see?” Now when there were three questions asked, whether he was their son, whether he had been blind, and how he received his sight, the parents only acknowledged two of them, but do not add the third. And this came to pass for the sake of the truth, in order that none other save the man that was healed, who was also worthy 1549 of credit, should acknowledge this matter. And how would the parents have favored (Christ), when even of what they knew some part they spake not through fear of the Jews? What say they?
John 9:20, 21 . “We know that this is our son, and that he was born blind; but by what means he now seeth we know not, or who hath opened his eyes we know not; he is of age, he shall speak for himself.”
By making him to be worthy of credit, they begged off themselves; “He is not a child, say they, nor incapable, 1550 but able to testify for himself.”
John 9.22 . “These words spake they, 1551 because they feared the Jews.”
Observe how the Evangelist again brings forward their opinion and thoughts. This I say, because of that speech which they before uttered, when they said, “He maketh Himself equal to God.” ( John 5.18 .) For had that also been the opinion of the Jews but not the judgment of Christ, he would have added and said, that “it was a Jewish opinion.” 1552 When therefore the parents referred them to him that had been healed, they called him again the second time, and did not say openly and shamelessly, “Deny that Christ healed thee,” but would fain effect this under a pretense of piety.
John 9.24 . “Give,” 1553 saith one, “the glory to God.”
For to have said to the parents, “Deny that he is your son, and that he was born 1554 blind,” would have seemed very ridiculous. And again, to have said this to himself would have been manifest shamelessness. Wherefore they say not so, but manage the matter in another way, saying, “Give God the glory,” that is, “confess that this man hath wrought nothing.”
“We know that this man is a sinner.”
“Why then did ye not convict Him when He said, ‘Which of you convinceth Me of sin?’ ( John 8.46 .) Whence know ye that He is a sinner?” After that they had said, “Give God the glory,” and the man had made no reply, Christ meeting praised him, and did not rebuke him, nor say, “Wherefore hast thou not given glory to God?” But what said He? “Dost thou believe on the Son of God?” 1555 ( John 9.35 ), that thou mayest learn that this is “to give glory to God.” Now had He not been equal in honor to the Father, this would not have been giving glory; but since he that honoreth the Son honoreth the Father also, the blind is with good reason not rebuked. Now while they expected that the parents would contradict and deny the miracle, the Pharisees said nothing to the man himself, but when they saw that they profited nothing by this, they again return to him, saying, “This man is a sinner.”
John 9.25 . “He answered and said, Whether he be a sinner or no, I know not; one thing I know, that, whereas I was blind, now I see.”
Surely the blind man was not terrified? That be far from him. How then doth he who said, “He is a Prophet” ( John 9.17 ), now say, “Whether he be a sinner, I know not”? He said so, not as being in such a state of mind, nor as having persuaded himself of this thing, but desiring to clear Him from their charges by the testimony of the fact, not by 1556 his own declaration, and to make the defense credible, when the testimony of the good deed done should decide the matter against them. Since if after many words when the blind man said, “Except this were a righteous man he could not do such miracles” ( John 9.33 ), they were so enraged as to reply, “Thou wast altogether born in sin, and dost thou teach us?” what would they not have said, if he had spoken so from the beginning; what would they not have done? “Whether he be a sinner or not, I know not”; as though he had said, “I say nothing in this man’s favor, I make no declaration at present, yet this I certainly know and would affirm, that if he were a sinner he could not have done such things.” Thus he kept himself free from suspicion, and his testimony uncorrupted, as not speaking from partiality, but as bearing witness according to the fact. When therefore they could neither upset nor remove what had been done, they again return to their former plan, making trifling enquiries about the manner of the cure, like men 1557 who search on every side about a prey which is before them, and cannot be hurt, 1558 hastening round now in one direction, now in another; and they recur to the man’s former assertions, in order now to make them unsound by continual questions, and say,
John 9.26 . “What did he to thee? How opened he thine eyes?”
What was his reply? Having conquered and cast them down, he no longer speaks to them submissly. As long as the matter needed enquiry and arguments he spake guardedly, while he supplied the proof; but when he had conquered and gained a splendid victory, he then takes courage, and tramples upon them. What saith he?
John 9.27 . “I have told you once, 1559 and ye did not hear; wherefore would ye hear it again?”
Seest thou the bold-speaking of a beggar towards Scribes and Pharisees? So strong is truth, so weak is falsehood. Truth, though she take hold but of ordinary men, maketh them to appear glorious; the other, even though it be with the strong, shows them weak. 1560 What he saith is of this kind: “Ye give no heed to my words, therefore I will no longer speak or answer you continually, who question 1561 me to no purpose, and who do not desire to hear in order to learn, but that you may insult over my words.”
“Will ye also be His disciples?”
[3.] Now he hath ranked 1562 himself among the band of disciples, for the “will ye also?” is the expression of one who is declaring himself to be a disciple. Then he mocked and annoyed them abundantly. For since he knew that this struck them hard, he said it, wishing to upbraid them with exceeding severity; the act of a soul courageous, soaring on high and despising their madness, pointing out the greatness of this dignity, in which he was very confident, and showing that they insulted him who was a man worthy to be admired, but that he took not the insult to himself, but grasped as an honor what they offered as a reproach.
John 9.28 . “Thou art his disciple, but we are Moses’ disciples.”
“But this cannot be. Ye are neither Moses’ nor this Man’s; for were ye Moses’, ye would become this Man’s also.” Wherefore Christ before said unto them, because they were continually betaking themselves to these speeches, “Had ye believed Moses, ye would have believed Me, for he wrote of Me.” ( John 5.46 .)
John 9.29 . “We know that God spake unto Moses.” 1563
By whose word, whose report? “That of our forefathers,” saith one. Is not He then more to be believed than your forefathers, who confirmeth by miracles that He came from God, and that He speaketh things from above? They said not, “We have heard that God spake to Moses,” but, “We know.” Do ye affirm, O Jews, what ye have by hearing, as knowing it, but deem what ye have by sight as less certain than what ye have by hearing? Yet the one ye saw not, but heard, the other ye did not hear, but saw. What then saith the blind man?
John 9.30 . “Why herein is a marvelous thing, that ye know not whence He is, and He doeth such miracles.” 1564
“That a Man, who is not one of the distinguished or noble or illustrious among you, can do such things; so that it is in every way clear that He is God, needing no human aid.”
John 9.31 . “We know that God heareth not sinners.”
Since they had been the first to say, “How can a man that is a sinner do such miracles?” ( John 9.16 ), he now brings forward even their judgment, reminding them of their own words. “This opinion,” saith he, “is common to me and you. Stand fast now to it.” And observe, I pray you, his wisdom. He turns about the miracle in every way, because they could not do away with it, and from it he draws his inferences. Seest thou that at first he said “Whether he be a sinner or not, I know not”? not doubting (God forbid!) but knowing that He was not a sinner. At least now, when he had an opportunity, see how he defended Him. “We know that God heareth not sinners”:
“But if any man be a worshiper of God, and doeth His will.” 1565
Here he not only hath cleared Him from sin, but declareth that He is very pleasing to God, and doeth all His will. For since they called themselves 1566 worshipers of God, he added, “and doeth His will”; “since,” saith he, “it is not sufficient to know God: men must also do His will.” Then he magnifies what had been done, saying,
John 9.32 . “Since the world began was it not heard that any man opened the eyes of one that was born blind.” 1567
“If now ye acknowledge 1568 that God heareth not sinners, and this Person hath wrought a miracle, and such a miracle as no man ever wrought, it is clear that He hath surpassed all things in 1569 virtue, and that His power is greater than belongeth to man.” What then say they?
John 9.34 . “Thou wast altogether born in sins, and dost thou teach us?”
As long as they expected that he would deny Christ, they deemed him trustworthy, calling upon him once and a second time. If ye 1570 deemed him not trustworthy, why did ye call and question him a second time? But when he spake the truth, unabashed, then, when they ought most to have admired, they condemned him. But what is the, “Thou wast altogether born in sins”? They here unsparingly reproach him with his very blindness, as though they had said, “Thou art in sins from thy earliest age;” insinuating that on this account he was born blind; which was contrary to reason. On this point at least Christ comforting him said, “For judgment I am come into the world, that they which see not might see, and that they which see might be made blind.” ( John 9.39 .)
“Thou wast altogether born in sins, and dost thou teach us?” Why, what had the man said? Did he set forth his private opinion? Did he not set forth a common judgment, saying, “We know that God heareth not sinners”? Did he not produce your own words?
“And they cast him out.”
Hast thou beheld the herald of the truth, how poverty was no hindrance to his true wisdom? Seest thou what reproaches, what sufferings he bare from the beginning, and how by word and by deed he testified?
[4.] Now these things are recorded, that we too may imitate them. For if the blind man, the beggar, who had not even seen Him, straightway showed such boldness even before he was encouraged by Christ, standing opposed to a whole people, murderous, possessed, and raving, who desired by means of his voice to condemn Christ, if he neither yielded nor gave back, but most boldly stopped their mouths, and chose rather to be cast out than to betray the truth; how much more ought we, who have lived so long in the faith, who have seen ten thousand marvels wrought by faith, who have received greater benefits than he, have recovered the sight of the eyes within, have beheld the ineffable Mysteries, and have been called to such honor, how ought we, I say, to exhibit all boldness of speech towards those who attempt to accuse, and who say anything against the Christians, and to stop their mouths, and not to acquiesce without an effort. And we shall be able to do this, if we are bold, 1571 and give heed to the Scriptures, and hear them not carelessly. For if one should come in here regularly, even though he read not at home, if he attends to what is said here, one year even is sufficient to make him well versed in them; because we do not to-day read one kind of Scriptures, and tomorrow another, but always and continually the same. Still such is the wretched disposition of the many, that after so much reading, they do not even know the names of the Books, and are not ashamed nor tremble at entering so carelessly into a place where they may hear God’s word. Yet if a harper, or dancer, or stage-player call the city, they all run eagerly, and feel obliged to him for the call, and spend the half of an entire day in attending to him alone; but when God speaketh to us by Prophets and Apostles, we yawn, we scratch ourselves, we are drowsy. And in summer, the heat seems too great, and we betake ourselves to the market place; and again, in winter, the rain and mire are a hindrance, and we sit at home; yet at horse races, though there is no roof over them to keep off the wet, the greater number, while heavy 1572 rains are falling, and the wind is dashing the water into their faces, stand like madmen, caring not for cold, and wet, and mud, and length of way, and nothing either keeps them at home, or prevents their going thither. But here, where there are roofs over head, and where the warmth is admirable, they hold back instead of running together; and this too, when the gain is that of their own souls. How is this tolerable, tell me? Thus it happens, that while we are more skilled than any in those matters, in things necessary we are more ignorant than children. If a man call you a charioteer, or a dancer, you say that you have been insulted, and use every means to wipe off the affront; but if he draw you to be a spectator of the action, you do not start away, and the art whose name you shun, you almost in every case pursue. But where you ought 1573 to have both the action and the name, both to be and to be called a Christian, you do not even know what kind of thing the action is. What can be worse than this folly? 1574 These things I have desired continually to say to you, but I fear lest I gain hatred in vain and unprofitably. For I perceive that not only the young are mad, but the old also; about whom I am especially ashamed, when I see a man venerable from his white hairs, disgracing those white hairs, and drawing a child after him. What is worse than this mockery? What more shameful than this conduct? The child is taught by the father to act unseemly.
[5.] Do the words sting? This is what I desire, that you should suffer the pain caused by the words, in order to be delivered from the disgrace caused by the actions. For there are some too far colder than these, who are not even ashamed at the things spoken of, nay, who even put together 1575 a long argument in defense of the action. If you ask them who was Amos or Obadiah, or what is the number of the Prophets or Apostles, they cannot even open their mouth but for horses and charioteers, they compose excuses more cleverly than sophists or rhetoricians, and after all this, they say, “What is the harm? what is the loss?” This is what I groan for, that ye do not so much as know that the action is a loss, nor have a sense of its evils. God hath given to thee an appointed space of life for serving Him, and dost thou while thou spendest it vainly, and at random, and on nothing useful, still ask, “What loss is there?” If thou hast spent a little money to no purpose, thou callest it a loss: when thou spendest whole days of thine upon the devil’s pageants, thinkest thou that thou art doing nothing wrong? Thou oughtest to spend all thy life in supplications 1576 and prayers, whereas thou wastest thy life and substance 1577 heedlessly, and to thine own hurt, on shouts, and uproar, and shameful words, and fighting, and unseasonable pleasure, and actions performed by trickery, and after all this thou askest, “What is the loss?” not knowing thou shouldest be lavish of anything rather than time. 1578 Gold, if thou shalt have spent, thou mayest get again; but if thou lose time, thou shalt hardly recover that. Little is dealt out to us in this present life; if therefore we employ it not as we ought, what shall we say when we depart “there”? For tell me, if thou hadst commanded one of thy sons to learn some art, and then he had continually stayed at home, or even passed his time somewhere else, would not the teacher reject him? Would he not say to thee, “Thou hast made an agreement with me, and appointed a time; if now thy son will not spend this time with me but in other places, how shall I produce him to thee as a scholar?” 1579 Thus also we must speak. For God will say also to us, “I gave you time to learn this art of piety, wherefore have ye foolishly and uselessly wasted that time? Why did ye neither go constantly to the teacher, nor give heed to his words?” For to show that piety is an art, hear what the Prophet saith, “Come, ye children, hearken unto me; I will teach you the fear of the Lord.” ( Ps. xxxiv. 11 .) And again, “Blessed is the man whom Thou instructest, Lord, and teachest him out of Thy Law.” ( Ps. xciv. 12 .) When therefore thou hast spent this time in vain, what excuse wilt thou have? “And why,” saith some one, “did He deal out to us but little time?” O senselessness and ingratitude! That for which thou wert most bounden to give thanks to Him, for that He hath cut short thy labors and abridged thy toils, and made the rest long and everlasting, for this dost thou find fault, and art discontented?
But I know not how we have brought our discourse to this point, and have made it so long; we must therefore shorten it now. For this too is a part of our wretchedness, that here if the discourse be long, we all become careless, while there 1580 they begin at noon, and retire by torch and lamp light. However, that we be not always chiding, we now entreat and beseech you, grant this favor to us and 1581 to yourselves; and getting free from all other matters, to these let us rivet ourselves. So shall we gain from you joy and gladness, and honor on your account, and a recompense for these labors; while ye will reap all the reward, because having been aforetime so madly riveted to the stage, ye tore yourselves away, through fear of God, and by our exhortations, from that malady, and brake your bonds, and hastened unto God. Nor is it “there” alone that ye shall receive your reward, but “here” also ye shall enjoy pure pleasure. Such a thing is virtue; besides giving us crowns in heaven, even here it maketh life pleasant to us. Let us then be persuaded by what has been said, that we may obtain the blessings both here and hereafter, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost be glory, now and ever and world without end. Amen.
Footnotes
205:1537“ How can a man, ” &c., N.T.
205:1538al. “ the judgment amazed him not. ”
205:1539“ the Jews, ” N.T.
205:1540“ the parents of him, ” &c., N.T.
205:1541al. “ who envied. ”
205:1542al. “ was a sinner. ”
205:1543μικροψυχίαν . The Bened. editor observes, that by the Fathers the word is used to signify “ grudging ” ; “ quarreling. ”
206:1544John 9.9 , “ He is like him. ”
206:1545al. “ establishing what had been done. ”
206:1546ἀ γωνίαν
206:1547τὰ τοῦ Χριστοῦ συγκροτούντων , al. κατὰ τοῦ Χ
206:1548σκαιώρημα
206:1549al. “ a witness worthy. ”
206:1550ἀ τελὴς
206:1551“ his parents, ” N.T.
206:1552Another reading has this sense: “ For although that was the opinion of the Jews, yet he hath also added the judgment of Christ; and hath said that the sentence of the Jews was to put out of the synagogue those who confessed Him to be the Christ. ”
206:1553N.T. John 9.22-24 . “ For the Jews had agreed already, that if any man did confess that He was Christ, he should be put out of the synagogue. Therefore said his parents, He is of age, ask him. Then again called they the man that was blind, and said unto him. ”
206:1554lit. “ that ye begot him. ”
206:1555al. “ Son of Man. ”
207:1556Mor. “ and by. ”
207:1557al. “ dogs. ”
207:1558al. “ surely enclosed. ”
207:1559“ already, ” N.T.
207:1560al. “ weaker. ”
207:1561al. “ trouble. ”
207:1562al. “ reckoned. ”
207:1563“ as for this fellow, we know not whence He is, ” N.T.
207:1564“ and yet He hath opened mine eyes, ” N.T.
208:1565“ him He heareth, ” N.T.
208:1566al. “ he (al. they) said that Christ was a worshiper of God. ”
208:1567John 9.33 . “ If this Man were not of God, He could do nothing. ”
208:1568al. “ Then he draws an inference also. ‘ If this Man were not of God He could do nothing. ’ If therefore it is acknowledged, ” &c.
208:1569or, “ prevailed in all by. ”
208:1570al. “ if they, ” &c.
208:1571i.e. through a good conscience.
208:1572al. “ heavy and violent. ”
209:1573al. “ desire. ”
209:1574al. “ lawlessness. ”
209:1575al. “ are not even ashamed at what takes place at the theaters, but raise. ”
209:1576al. “ alms-deeds. ”
209:1577βίον
209:1578al. “ that thou wilt rather have required of thee the husbandry of time than any other thing. ”
209:1579al. “ an artist. ”
209:1580i.e. in the theater.
209:1581al. “ or rather, both to us and. ”
Homily LIX.
John ix. 34-36
“And they cast him out. And Jesus heard that they had cast him out; and when He had found him, He said unto him, Dost thou believe on the Son of God? He answered and said, Who is He, Lord, that I might believe on Him?” And the rest.
[1.] They who for the sake of the truth and the confession of 1582 Christ suffer anything terrible and are insulted, these are especially honored. For as he who loseth his possessions for His sake, the same it is who most findeth them; as he who hateth his own life, the same it is who most loveth it; so too he who is insulted, is the same who is most honored. As fell out in the case of the blind man. The Jews cast him out from the Temple, and the Lord of the Temple found him; he was separated from that pestilent company, and met with the Fountain of salvation; he was dishonored by those who dishonored Christ, and was honored by the Lord of Angels. Such are the prizes of truth. And so we, if we leave our possessions in this world, find confidence in the next; if here we give to the afflicted, we shall have rest in heaven; if we be insulted for the sake of God, we are honored both here and there.
When they had cast him out from the Temple, Jesus found him. The Evangelist shows, that He came for the purpose of meeting him. And observe how He recompenseth him, by that which is the chiefest of blessings. For He made Himself known to him who before knew Him not, and enrolled him into the company of His own disciples. Observe also how the Evangelist describes the exact circumstances; for when Christ had said, “Dost thou believe on the Son of God?” the man replied, “Lord, who is He?” For as yet he knew Him not, although he had been healed; because he was blind before he came to his Benefactor, and after the cure, he was being worried by those dogs. Therefore, like some judge at the games, He receiveth the champion who had toiled much and gained the crown. And what saith He? “Dost thou believe on the Son of God?” What is this, after so much arguing against the Jews, after so many words, He asketh him, “Dost thou believe?” He spake it not from ignorance, but desiring to make Himself known, and showing that He gently valued the man’s faith. “This great multitude,” He saith, “hath insulted Me, but of them I make no account; for one thing I care, that thou shouldest believe. For better is one who doeth the will of God, than ten thousand transgressors.” “Dost thou believe on the Son of God?” As having both been present, and as approving what had been said by him, He asketh this question; and first, 1583 He brought him to a state of longing for Himself. For He said not directly, “Believe,” but in the way of an enquiry. What then said the man? “Lord, who is He, that I might believe on Him?” The expression is that of a longing and enquiring soul. He knoweth not Him in whose defense he had spoken so much, that thou mayest learn his love of truth. For he had not yet seen Him.
John 9.37 . “Jesus saith unto him, Thou hast both seen Him, and it is He that talketh with thee.”
He said not “I am He,” but as yet in an intermediate 1584 and reserved manner, “Thou hast both seen Him.” This was still uncertain; therefore He addeth more clearly, “It is He that talketh with thee.”
John 9.38 . “He saith, Lord, I believe; and he worshiped Him” (straightway 1585 ).
He said not, “I am He that healed thee, that bade thee, Go, wash in Siloam”; but keeping silence on all these points, He saith, “Dost thou believe on the Son of God?” and then the man, showing his great earnestness, straightway worshiped; which few of those who were healed had done; as, for instance, the lepers, and some others; by this act declaring His divine power. For that no one might think that what had been said by him was a mere expression, he added also the deed. When he had worshiped, Christ said,
John 9.39 . “For judgment I am come into the world, that they which see not might see, and that they which see might be made blind.”
So also saith Paul; “What shall we say then? That the Gentiles which followed not after righteousness have attained to righteousness, even the righteousness which is of the faith of Jesus; but Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.” ( Rom. 9:30, 31 .) By saying, “For judgment I am come into this world,” He both made the man stronger respecting the faith, and aroused those who followed Him; for the Pharisees were following Him. And the, “For judgment,” He spake with reference to a greater punishment; showing that they who had given sentence against Him, had received sentence against themselves; that they who had condemned Him as a sinner, were themselves the persons condemned. In this passage He speaketh of two recoveries of sight, and two blindnesses; one sensible, the other spiritual.
John 9.40 . “Some of them that followed Him, say unto Him, 1586 Are we also blind?”
As in another place they said, “We were never servants to any man”; and, “We be not born of fornication” ( John 8:33, 41 ); so now they gape on material things alone, and are ashamed of this kind of blindness. Then to show that it was better for them to be blind than seeing, He saith,
John 9.41 . “If ye were blind, ye should have no sin.”
Since they deemed the calamity a matter to be ashamed of, He turneth this back upon their own head, telling them, that “this very thing would have rendered your punishment more tolerable”; cutting away on every side their human thoughts, and leading them to a notion high and marvelous.
“But now ye say, We see.”
As He saith in that other place, “Of whom ye said that He was your God” ( John 8.54 ); so too here, “Now ye say that ye see, 1587 but ye see not.” He showeth that what they deemed a great matter for praise, brought punishment upon them. He also comforted him who was blind from his birth, concerning his former maimed state, and then speaketh concerning their blindness. For He directeth His whole speech to this end, that they may not say, “We did not refuse to come to thee owing to our blindness, but we turn away and avoid thee as a deceiver.”
[2.] And not without a cause hath the Evangelist mentioned, that they of the Pharisees who were with Him heard these things, and said, “Are we blind also?” but to remind thee that these were the men who first withdrew from and then stoned Him, for they were persons who followed Him superficially, and who easily changed to the contrary opinion. How then doth He prove that He is not a deceiver, but a Shepherd? By laying down the distinguishing marks both of the shepherd, and of him who is a deceiver and a spoiler, and from these affording them opportunity of searching into the truth of the matter. And first He showeth who is a deceiver and a spoiler, calling him so from the Scriptures, and saying,
John 10.1 . “Verily, verily, I say unto you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.”
Observe the marks of a robber; first, that he doth not enter openly; secondly, not according to the Scriptures, for this is the, “not by the door.” Here also He referreth to those who had been before, and to those who should be after Him, Antichrist and the false Christs, Judas and Theudas, and whatever others there have been of the same kind. And with good cause He calleth the Scriptures “a door,” for they bring us to God, and open to us the knowledge of God, they make the sheep, they guard them, and suffer not the wolves to come in after them. For Scripture, like some sure door, barreth the passage against the heretics, placing us in a state of safety as to all that we desire, and not allowing us to wander; and if we undo it not, we shall not easily be conquered by our foes. By it we can know all, both those who are, and those who are not, shepherds. But what is “into the fold”? It refers to the sheep, and the care of them. For he that useth not the Scriptures, but “climbeth up some other way,” that is, who cutteth out for himself another and an unusual 1588 way, “the same is a thief.” Seest thou from this too that Christ agreeth with the Father, in that He bringeth forward the Scriptures? On which account also He said to the Jews, “Search the Scriptures” ( John 5.39 ); and brought forward Moses, and called him and all the Prophets witnesses, for “all,” saith He, 1589 “who hear the Prophets shall come to Me”; and, “Had ye believed Moses, ye would have believed Me.” But here He hath put the same thing metaphorically. And by saying, “climbeth up some other way,” He alluded to the Scribes, because they taught for commandments the doctrines of men, and transgressed the Law ( Matt. xv. 9 ); with which He reproached them, and said, “None of you doeth the Law.” ( John 7.19 .) Well did He say, “climbeth up,” not “entereth in,” since to climb is the act of a thief intending to overleap a wall, and who doeth all with danger. Hast thou seen how He hath sketched the robber? now observe the character of the shepherd. What then is it?
John 10.2-4 . “He that entereth in by the door, the same is the shepherd of the sheep; to him the doorkeeper openeth, and the sheep hear his voice, and he calleth his own by name. 1590 And when he hath brought them out, he goeth before them.”
[3.] He hath set down the marks of the shepherd, and of the evil doer; let us now see how He hath fitted to them what followeth. “To him,” He saith, “the doorkeeper openeth”; He continueth in the metaphor to make the discourse more emphatic. But if thou shouldest be minded to examine the parable word by word, there is nothing to hinder thee from supposing Moses to be the doorkeeper, for to him were entrusted the oracles of God. “Whose voice the sheep hear, and he calleth his own by name.” Because they everywhere said that He was a deceiver, and confirmed this by their own unbelief, saying, “Which 1591 of the rulers hath believed on him?” ( John 8.48 .) He showeth that they ought not on account of the unbelief of those persons to call Him a spoiler and deceiver, but that they, because they gave no heed to Him were consequently even excluded from the rank of sheep. For if a shepherd’s part is to enter through the usual door, and if He entered through this, all they who followed Him might be sheep, but they who rent themselves away, hurt not the reputation of the Shepherd, but cast themselves out from the kindred of the sheep. And if farther on He saith that He is “the door,” we must not again be disturbed, for He also calleth Himself “Shepherd,” and “Sheep,” and in different ways proclaimeth His dispensations. Thus, when He bringeth us to the Father, He calleth Himself “a Door,” when He taketh care of us, “a Shepherd”; and it is that thou mayest not suppose, that to bring us to the Father is His only office, that He calleth Himself a Shepherd. “And the sheep hear his voice, and he calleth his own sheep, and leadeth them out, and goeth before them.” Shepherds indeed do the contrary, for they follow after them; but He to show that He will lead all men to the truth, doeth differently; as also when He sent the sheep, He sent them, not out of the way of wolves, but “in the midst of wolves.” ( Matt. x. 16 .) For far more wonderful is this manner of keeping sheep than ours. He seemeth to me also to allude to the blind man, for him too, having “called,” He “led out” from the midst of the Jews, and the man heard “His voice,” and “knew” it.
John 10.5 . “And 1592 a stranger will they not follow, for they know not the voice of strangers.”
Certainly here He speaketh of Theudas and Judas, (for “all, as many as believed on them, were scattered” [ Acts v. 36 ], It saith,) or of the false Christs who after that time should deceive. For lest any should say that He was one of these, He in many ways separateth Himself from them. And the first difference He setteth down is His teaching from the Scriptures; for He by means of these led men to Him, but the others did not from these draw men after them. The second is, the obedience of the sheep; for on Him they all believed, not only while He lived, but when He had died; the others they straightway left. With these we may mention a third difference, no trifling one. They did all as rebels, 1593 and to cause revolts, but He placed Himself so far from such suspicion, that when they would have made Him a king, He fled; and when they asked, “Is it lawful to give tribute unto Cæsar?” He bade them pay it, and Himself gave the two drachm piece. ( Matt. xvii. 27 .) Besides this, He indeed came for the saving of the sheep, “That they might have life, and that they might have more abundantly” ( John 10.10 ), but the others deprived them even of this present life. They betrayed those who were entrusted to them and fled, but He withstood so nobly as even to give up His life. They unwillingly, and by compulsion, and desiring to escape, suffered what they suffered, but He willingly and by choice endured all.
John 10.6 . “This parable spake Jesus unto them, but they understood not what things they were which He spake unto them.”
And wherefore spake He obscurely? Because He would make them more attentive; when He had effected this, He removes the obscurity, saying,
John 10.9 . “I am 1594 the door, by Me if any man enter in, he 1595 shall go in and out, and find pasture.”
As though He had said, “shall be in safety and security,” (but by “pasture,” He here meaneth His nurturing and feeding the sheep, and His power 1596 and Lordship,) that is, “shall remain within, and none shall thrust him out.” Which took place in the case of the Apostles, who came in and went out securely, as having become lords of all the world, and none was able to cast them out.
John 10.8 . “All that ever came before Me are thieves and robbers, but the sheep did not hear them.”
He doth not here speak of the Prophets, (as the heretics assert,) for as many as believed on Christ did hear them also, and were persuaded by them; but of Theudas and Judas, and the other exciters of sedition. Besides, He saith, “the sheep did not hear them,” as praising them; now nowhere is He seen to praise those who refused to hearken to the Prophets, but, on the contrary, to reproach and accuse them vehe mently; whence it is evident that the, “did not hear,” refers to those leaders of sedition.
John 10.10 . “The thief cometh not but for to steal, and to kill, and to destroy.”
Which then took place when all (their followers) were slain and perished.
“But I am come that they might have life, and that they might have more.” 1597
And what is “more” than life, tell me? The kingdom of heaven. But He doth not as yet say this, but dwelleth on the name of “life,” which was known to them.
John 10.11 . “I am the good Shepherd.”
Here He next speaketh concerning the Passion, showing that this should be for the salvation of the world, and that He came to it not unwillingly. Then again He mentioneth the character of the shepherd and the hireling.
“For the shepherd 1598 layeth down his life.” 1599
John 10.12 . “But he that is an hireling and not a shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep and fleeth, and the wolf cometh and catcheth them.” 1600
Here He declareth Himself to be Master even as the Father, if so be that He is the Shepherd, and the sheep are His. Seest thou how He speaketh in a more lofty tone in His parables, where the sense is concealed; and giveth no open handle to the listeners? What then doth this hireling? He “seeth the wolf coming, and leaveth the sheep, and the wolf cometh, and scattereth them.” This those false teachers did, but He the contrary. For when He was taken, He said, “Let these go their way, that the saying might be fulfilled” ( John 18:8, 9 ), that not one of them was lost. Here also we may suspect a spiritual 1601 wolf to be intended; for neither did Christ allow him to go and seize the sheep. But he is not a wolf only, but a lion also. “Because our 1602 adversary the devil,” It saith, “walketh about as a roaring lion.” ( 1 Pet. v. 8 .) He is also a serpent, and a dragon; for, “Tread ye 1603 on serpents and scorpions.” ( Luke x. 19 .)
[4.] Wherefore, I beseech you, let us remain pasturing beneath this Shepherd; and we shall remain, if we obey Him, if we hear His voice, if we follow not a stranger. And what is His voice? “Blessed are the poor in spirit, blessed are the pure in heart, blessed are the merciful.” ( Matt. 5:3, 8, 7 .) If thus we do, we shall remain beneath the Shepherd, and the wolf will not be able to come in; or if he come against us, he will do so to his own hurt. For we have a Shepherd who so loveth us, that He gave even His life for us. When therefore He is both powerful and loveth us, what is there to hinder us from being saved? Nothing, unless we ourselves revolt from Him. And how can we revolt? Hear Him saying, “Ye cannot serve two masters, God and mammon.” ( Matt. vi. 24 .) If then we serve God, we shall not submit to the tyranny of mammon. And truly a bitterer thing than any tyranny is the desire of riches; for it brings no pleasure, but cares, and envyings, and plottings, and hatred, and false accusations, and ten thousand impediments to virtue, indolence, wantonness, greediness, drunkenness, which make even freemen slaves, nay, worse than slaves bought with money, slaves not to men, but even to the most grievous of the passions, and maladies of the soul. Such a one dares many things displeasing to God and men, dreading lest any should remove from him this dominion. O bitter slavery, and devlish tyranny! For this is the most grievous thing of all, that when entangled in such evils we are pleased and hug our chain, and dwelling in a prison house full of darkness, refuse to come forth to the light, but rivet evil upon ourselves, and rejoice in our malady. So that we cannot be freed, but are in a worse state than those that work the mines, enduring labors and affliction, but not enjoying the fruit. And what is in truth worse than all, if any one desire to free us from this bitter captivity, we do not suffer it, but are even vexed and displeased, being in this respect in no better case than madmen, or rather in a much more miserable state than any such, inasmuch as we are not even willing to be delivered from our madness. What? was it for this, O man, that thou wast brought into the world? Was it for this that thou wast made a man, that thou mightest work in these mines, and gather gold? Not for this did God create thee in His Image, but that thou mightest please Him, that thou mightest obtain the things to come, that thou mightest join the choir of Angels. Why now dost thou banish thyself from such a relationship, and thrust thyself into the extreme of dishonor and meanness? 1604 He who came by the same birth pangs with thee, (the spiritual birth pangs I mean,) is perishing with hunger, and thou art bursting with fullness: thy brother goeth about with naked body, but thou providest garments even for thy garments, heaping up all this clothing for the worms. How much better would it have been to put them on the bodies of the poor; so would they have remained undestroyed, would have freed thee from all care, and have won for thee the life to come. If thou wilt not have them to be moth-eaten, give them to the poor, these are they who know how to shake these garments well. The Body of Christ is more precious and more secure than the coffer, for not only doth It keep the garments safe, not only doth It preserve them unconsumed, but even rendereth them brighter. Oftentimes the coffer taken with the garments causeth thee the utmost loss, but this place of safety not even death can harm. With It we need neither doors nor bolts, nor wakeful servants, nor any other such security, for our possessions are free from all treacherous attacks, and are laid up under guard, as we may suppose things laid up in heaven would be; for to all wickedness that place is inaccessible. These things we cease not continually to say to you, and you hearing are not persuaded. The reason is, that we are of a soul which is mean, gaping upon the earth, groveling on the ground. Or rather, God forbid that I should condemn you all of wickedness, as though all were incurably diseased. For even if those who are drunk with riches stop their ears against my words, yet they who live in poverty will be able to look clearly to what I say. “But what,” saith some one, “hath this to do with the poor? for they have no gold, or any such garments.” No, but they have bread and cold water, but they have two obols, and feet to visit the sick, but they have a tongue and speech to comfort the bedridden, but they have house and shelter to make the stranger their inmate. We demand not from the poor such and such a number of talents of gold, these we ask from the rich. But if a man be poor, and come to the doors of others, our Lord is not ashamed to receive even an obol, but will say that He hath received more from the giver, than from those who cast in much. How many of those who now stand here would desire to have been born at that time, when Christ went about the earth in the flesh, to have conversed and sat at meat with Him? Lo, this may be done now, we may invite Him more than then to a meal, and feast with Him, and that to greater profit. For of those who then feasted with Him many even perished, as Judas and others like him; but every one of those who invite Him to their houses now, and share with Him table and roof, shall enjoy a great blessing. “Come,” it saith, “ye blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world. For I was an hungered, and ye gave Me meat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in; sick, and ye visited Me; I was in prison, and ye came unto Me.” ( Matt. xxv. 34-36 .) That then we may hear these words, let us clothe the naked, let us bring in the stranger, feed the hungry, give the thirsty drink, let us visit the sick, and look upon him that is in prison, that we may have boldness and obtain remission of our sins, and share those good things which transcend both speech and thought. Which may we all obtain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be the glory and the might 1605 forever. Amen.
Footnotes
210:1582lit. “ to. ”
210:1583i.e. before revealing Himself.
210:1584μέσως , al. μέσος
210:1585not in G. T.
211:1586“ And some of the Pharisees which were with Him heard these words, and said unto Him, ” N.T.
211:1587“ ye say, We see, therefore your sin remaineth, ” N.T.
211:1588or, “ unlawful. ”
211:1589or, “ It saith. ”
212:1590“ and leadeth them out, ” N.T.
212:1591“ Hath any, ” N.T.
212:1592John 10.4 “ for they know his voice. and, ” N.T.
212:1593τύραννοι , assuming royalty.
212:1594“ Verily, verily, I say unto you, I am, ” &c., N.T.
212:1595“ he shall be saved, and, ” &c., N.T.
212:1596or, “ power over them. ”
213:1597περισσὸν ἔχωσι . E.V. “ have (it) more abundantly. ”
213:1598“ good shepherd. ”
213:1599“ life for the sheep. ”
213:1600“ them, and scattereth the sheep, ” N.T.
213:1601νοητὸν
213:1602“ your, ” N.T.
213:1603“ I give you power to tread, ” N.T.
213:1604lit. “ low birth. ”
214:1605al. “ with whom to the Father and the Holy Ghost be glory. ”
Homily LX.
John 10:14, 15
“I am the Good Shepherd, and know My sheep, and am known of Mine. As the Father knoweth Me, even so know I the Father; and I lay down My life for the sheep.”
[1.] A great matter, beloved, a great matter it is to preside over a Church: a matter needing wisdom and courage as great as that of which Christ speaketh, that a man should lay down his life for the sheep, and never leave them deserted or naked; that he should stand against the wolf nobly. For in this the shepherd differs from the hireling; the one always looks to his own safety, caring not for the sheep; the other always seeks that of the sheep, neglecting his own. Having therefore mentioned the marks of a shepherd, Christ hath put two kinds of spoilers; one, the thief who kills and steals; the other, one who doth not these things, but who when they are done doth not give heed nor hinder them. By the first, pointing to Theudas and those like him; by the second, exposing the teachers of the Jews, who neither cared for nor thought about the sheep entrusted to them. On which account Ezekiel of old rebuked them, and said, “Woe, 1606 ye shepherds of Israel! Do the shepherds feed themselves? Do not the shepherds feed the sheep?” ( Ezek. xxxiv. 2 , LXX.) But they did the contrary, which is the worst kind of wickedness, and the cause of all the rest. Wherefore It saith, “They have not turned back the strayed, nor sought the lost, nor bound up the broken, nor healed the sick, because they fed themselves and not the sheep.” ( Ezek. xxxiv. 4 .) As Paul also hath declared in another passage, saying, “For all seek their own, not the things which are Jesus Christ’s” ( Philip. ii. 21 ); and again, “Let no man seek his own, but every man his neighbor’s.” ( 1 Cor. x. 24 .) From both Christ distinguisheth Himself; from those who came to spoil, by saying, “I am come that they might have life, and that they might have more abundantly” ( John 10.10 ); and from those who cared not for the sheep being carried away by wolves, by never deserting them, but even laying down His life for them, that the sheep might not perish. For when they desired to kill Him, He neither altered His teaching, nor betrayed those who believed on Him, but stood firm, and chose to die. Wherefore He continually said, “I am the good Shepherd.” Then because His words appeared to be unsupported by testimony, (for though the, “I lay down My life,” was not long after proved, yet the, “that they might have life, and that they might have more abundantly,” was to come to pass after their departure hence in the life to come,) what doth He? He proveth one from the other; by giving His mortal life 1607 (He proveth) that He giveth life immortal. 1608 As Paul also saith, “If when we were enemies we were reconciled to God by the death of His Son, much more being reconciled we shall be saved.” ( Rom. v. 10 .) And again in another place, “He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” ( Rom. viii. 32 .)
But wherefore do they not now bring against Him the charge which they did before, when they said, “Thou bearest witness of thyself, thy witness is not true?” ( John 8.13 .) Because He had often stopped their mouths, and because His boldness towards them had been increased by His miracles. Then because He said above “And the sheep hear his voice, and follow him,” lest any should say, “What then is this to those who believe not?” hear what He addeth, “And I know My sheep, and am known of Mine.” As Paul declared when he said, “God hath not rejected His people whom He foreknew” ( Rom. xi. 2 ); and Moses, “The Lord knew those that were His” ( 2 Tim. 2:19, Num. 16:5 ); “those,” He saith, “I mean, whom He 1609 foreknew.” Then that thou mayest not deem the measure of knowledge to be equal, hear how He setteth the matter right by adding, “I know My sheep, and am known of Mine.” But the knowledge is not equal. “Where is it equal?” In the case of the Father and Me, for there, “As the Father knoweth Me, even so know I the Father.” Had He not wished to prove this, why should He have added that expression? Because He often ranked Himself among the many, therefore, lest any one should deem that He knew as a man knoweth, He added, “As the Father knoweth Me, even so know I the Father.” “I know Him as exactly as He knoweth Me.” Wherefore He said, “No man knoweth the Son 1610 save the Father, nor the Father save the Son” ( Luke x. 22 ), speaking of a distinct kind of knowledge, and such as no other can possess.
[2.] “I lay down My life.” This He saith continually, to show that He is no deceiver. So also the Apostle, when he desired to show that he was a genuine teacher, and was arguing against the false apostles, established his authority by his dangers and deaths, saying, “In stripes above measure, in deaths oft.” ( 2 Cor. xi. 23 .) For to say, “I am light,” and “I am life,” seemed to the foolish to be a matter of pride; but to say, “I am willing to die,” admitted not any malice or envy. Wherefore they do not say to Him, “Thou bearest witness of thyself, thy witness is not true,” for the speech manifested very tender care for them, if indeed He was willing to give Himself for those who would have stoned Him. On this account also He seasonably introduceth mention of the Gentiles;
John 10.16 . “For other sheep also I have,” He saith, “which are not of this fold, them also must I bring.”
Observe again, the word “must,” here used, doth not express necessity, but is declaratory of something which will certainly come to pass. As though He had said, “Why marvel ye if these shall follow Me, and if My sheep shall hear My voice? When ye shall see others also following Me and hearing My voice, then shall ye be astonished more.” And be not confounded when you hear Him say, “which are not of this fold” ( Gal. v. 6 ), for the difference relateth to the Law only, as also Paul saith, “Neither circumcision availeth anything, nor uncircumcision.”
“Them also must I bring.” He showeth that both these and those were scattered and mixed, and without shepherds, because the good Shepherd had not yet come. Then He proclaimeth beforehand their future union, that,
“They shall be one fold.” 1611
Which same thing also Paul 1612 declared, saying, “For to make in Himself of twain one new man.” ( Eph. ii. 15 .)
John 10.17 . “Therefore doth My Father love Me, because I lay down My life, that I might take it again.”
What could be more full of humanity than this saying, if so be that on our account our Lord shall be beloved, because He dieth for us? What then? tell me, was He not beloved during the time before this; did the Father now begin to love Him, and were we the causes of His love? Seest thou how He used condescension? But what doth He here desire to prove? Because they said that He was alien from the Father, and a deceiver, and had come to ruin and destroy He telleth them, “This if nothing else would persuade Me to love you, namely, your being so beloved by the Father, that I also am beloved by Him, because I die for you.” Besides this He desireth also to prove that other point, that He came not to the action unwillingly, (for it unwillingly, how could what was done cause love?) and that this was especially known to the Father. And if He speaketh as a man, marvel not, for we have often mentioned the cause of this, and to say again the same things is superfluous and unpleasant.
“I lay down My life, that I might take it again.”
John 10.18 . “No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again.”
Because they often took counsel to kill Him, He telleth them, “Except I will, your labor is unavailing.” And by the first He proveth the second, by the Death, the Resurrection. For this is the strange and wonderful thing. Since both took place in a new way, and beyond ordinary custom. But let us give heed exactly to what He saith, “I have power to lay down My life.” And who hath not “power to lay down his life”? Since it is in the power of any that will, to kill himself. But He saith it not so, but how? “I have in such a way the power to lay it down, that no one can effect this against My will.” And this is a power not belonging to men; for we have no power to lay it down in any other way than by killing ourselves. And if we fall into the hands of men who plot against us, and have the power to kill us, we no longer are free to lay it down or not, but even against our will they take it from us. Now this was not the case with Christ, but even when others plotted against Him, He had power not to lay it down. Having therefore said that, “No man taketh it from Me,” He addeth, “I have power to lay down My life,” that is, “I alone can decide as to laying it down,” a thing which doth not rest with us, 1613 for many others also are able to take it from us. Now this He said not at first, (since the assertion would not have seemed credible,) but when He had received the testimony of facts, and when, having often plotted against Him, they had been unable to lay hold on Him, (for He escaped from their hands ten thousand times,) He then saith, “No man taketh it from me.” But if this be true, that other point follows, that He came to death voluntarily. And if this be true, the next point is also certain, that He can “take it again” when He will. For if the dying 1614 was a greater thing than man could do, doubt no more about the other. Since the fact that He alone was able to let go His life, showeth that He was able by the same power to take it again. Seest thou how from the first He proved the second, and from His death showed that His Resurrection was indisputable?
“This commandment have I received of My Father.”
What commandment was this? To die for the world. Did He then wait first to hear, and then choose, and had He need of learning it? Who that had sense would assert this? But before when He said, “Therefore doth My Father love Me,” He showed that the first motion was voluntary, and removed all suspicion of opposition to the Father; so here when He saith that He received a commandment from the Father, He declared nothing save that, “this which I do seemeth good to Him,” in order that when they should slay Him, they might not think that they had slain Him as one deserted and given up by the Father, nor reproach Him with such reproaches as they did, “He saved others, himself he cannot save”; and, “If thou be the Son of God, come down from the cross” ( Matt. 27:42, 40 ); yet the very reason of His not coming down was, that He was the Son of God.
[3.] Then lest on hearing that, “I have received a command from the Father,” thou shouldest deem that the achievement 1615 doth not belong to Him, He hath said preventing the, “The good Shepherd layeth down His life for the sheep”; showing by this that the sheep were His, and that all which took place was His achievement, and that He needed no command. For had He needed a commandment, how could He have said, “I lay it down of Myself”? for He that layeth it down of Himself needeth no commandment. He also assigneth the cause for which He doeth this. And what is that? That He is the Shepherd, and the good Shepherd. Now the good Shepherd needeth no one to arouse him to his duty; and if this be the case with man, much more is it so with God. Wherefore Paul said, that “He emptied Himself.” ( Philip. ii. 7 .) So the “commandment” put here means nothing else, but to show His unanimity with the Father; and if He speaketh in so humble and human a way, the cause is the infirmity of His hearers.
John 10.19 . “There was a division therefore 1616 among the Jews. 1617 And some 1618 said, He hath a devil (and is mad 1619 ). Others said, These are not the words of him that hath a devil: can a devil open the eyes of the blind?”
For because His words were greater than belonged to man, and not of common use, they said that He had a devil, calling Him so now for the fourth time. For they before had said, “Thou hast a devil, who seeketh to kill thee?” ( John 7.20 ); and again, “Said we not well that thou art a Samaritan, and hast a devil?” ( John 8.48 ); and here, “He hath a devil and is mad, why hear ye him?” Or rather we should say, that He heard this not for the fourth time, but frequently. For to ask, “Said we not well that thou hast a devil?” is a sign that they had said so not twice or thrice, but many times. “Others said, These are not the words of him that hath a devil: can a devil open the eyes of the blind?” For since they could not silence their opponents by words, they now brought proof from His works. “Certainly neither are the words those of one that hath a devil, yet if ye are not persuaded by the words, be ye shamed by the works. For if they are not the acts of one that hath a devil, and are greater than belong to man, it is quite clear that they proceed from some divine power.” Seest thou the argument? That they were greater than belonged to man is plain, from the Jews saying, “He hath a devil”; that He had not a devil, He showed by what He did.
What then did Christ? He answered nothing to these things. Before this He had replied, “I have not a devil”; but not so now; for since He had afforded proof by His actions, He afterwards held His peace. For neither were they worthy of an answer, who said that He was possessed of a devil, on account of those actions for which they ought to have admired and deemed Him to be God. And how were any farther refutations from Him needed, when they opposed and refuted each other? Wherefore He was silent, and bore all mildly. And not for this reason alone, but also to teach us all meekness and long-suffering.
[4.] Let us now imitate Him. For not only did He now hold His peace, but even came among them again, 1620 and being questioned answered and showed the things relating to His foreknowledge; and though called “demoniac” and “madman,” by men who had received from Him ten thousand benefits, and that not once or twice but many times, not only did He refrain from avenging Himself, but even ceased not to benefit them. To benefit, do I say? He laid down His life for them, and while being crucified spake in their behalf to His Father. This then let us also imitate, for to be a disciple of Christ, is the being gentle and kind. But whence can this gentleness come to us? If we continually reckon up our sins, if we mourn, if we weep; for neither doth a soul that dwelleth in the company of so much grief endure to be provoked or angered. Since wherever there is mourning, it is impossible that there should be anger; where grief is, all anger is out of the way; where there is brokenness of spirit, there is no provocation. For the mind, when scourged by sorrow, hath not leisure to be roused, but will groan 1621 bitterly, and weep yet more bitterly. I know that many laugh on hearing these things, but I will not cease to lament for the laughers. For the present is a time for mourning, and wailings, and lamentations, since we do many sins both in word and deed, and hell awaiteth those who commit such transgressions, and the river boiling with a roaring stream of fire, and banishment from the Kingdom, which is the most grievous thing of all. When these things then are threatened, tell me, dost thou laugh and bear thee proudly? And when thy Lord is angered and threatening, dost thou stand careless, 1622 and fearest thou not lest by this thou light for thyself the furnace to a blaze? Hearest thou not what He crieth out every day? “Ye saw Me 1623 an hungered, and gave Me no meat; thirsty, and ye gave Me no drink; depart ye into the fire prepared for the devil and his angels.” ( Matt. xxv .) And these things He threatened every day. “But,” saith some one, “I did give Him meat.” When, and for how many days? Ten or twenty? But He willeth it not merely for so much time as this, but as much as thou spendest upon earth. For the virgins also had oil, yet not sufficient for their salvation; they too lighted their lamps, yet they were shut out from the bridechamber. And with reason, since the lamps had gone out before the coming of the Bridegroom. On this account we need much oil, and abundant lovingkindness. Hear at least what the Prophet saith, “Have mercy upon me, O God, according to Thy great mercy.” ( Ps. li. 1 .) We therefore must so take pity upon our neighbor, according to His great mercy towards us. For such as we are towards our fellow-servants, such shall we find our Lord towards ourselves. And what kind of “mercy” is “great”? When we give not of our abundance, but of our deficiency. But if we give not even of our abundance, what hope shall there be for us? Whence shall we have deliverance from those woes? Where shall we be enabled to flee and to find salvation? For if the virgins after so many and so great toils found no comfort anywhere, who shall stand forth for us when we hear those fearful words of the Judge Himself, addressing and reproaching us, because “I was an hungered, and ye gave Me no meat; for inasmuch,” It saith, “as ye did it not unto one of the least of these, ye did it not unto Me”; saying this not merely of His disciples, nor of those who have taken upon themselves the ascetic life, but of every faithful man. For such an one though he be a slave, or one of those that beg in the market-place, yet if he believeth in God, ought by right to enjoy all our good will. And if we neglect such an one when naked or hungry, we shall hear those words. With reason. For what difficult or grievous thing hath He demanded of us? What that is not of the very lightest and easiest? He saith not, “I was sick, and ye restored Me not,” but, “and ye visited Me not.” He saith not, “I was in prison, and ye delivered Me not,” but, “and ye came not unto Me.” In proportion therefore as the commands are easy, so is the punishment greater to them that disobey. For what is easier, tell me, than to walk forth and enter into a prison? And what more pleasant? For when thou seest some bound, others covered with filth, others with uncut hair and clothed in rags, others perishing with hunger, and running like dogs to your feet, others with deep ploughed sides, 1624 others now returning in chains from the market-place, who beg all day and do not collect even necessary sustenance, and yet at evening are required by those set over them to furnish that wicked and savage service; 1625 though thou be like any stone, thou wilt certainly be rendered kinder; though thou livest a soft and dissipated life, thou wilt certainly become wiser, when thou observest the nature of human affairs in other men’s misfortunes; for thou wilt surely gain an idea of that fearful day, and of its varied punishments. Revolving and considering these things, thou wilt certainly cast out both wrath and pleasure, and the love of worldly things, and wilt make thy soul more calm than the calmest harbor; and thou wilt reason concerning that Judgment seat, reflecting that if among men there is so much forethought, and order, and terror, and threatenings, much more will there be with God. “For there is no power but from God.” ( Rom. xiii. 1 .) He therefore who permitteth rulers to order these things thus, will much more do the same Himself.
[5.] And certainly were there not this fear, all would be lost, when though such punishments hang over them, there are many who go over to the side of wickedness. These things if thou wisely observe, thou wilt be more ready-minded towards alms-doing, and wilt reap much pleasure, far greater than those who come down from the theater. For they when they remove from thence are inflamed and burn with desire. Having seen those women hovering 1626 on the stage, and received from them ten thousand wounds, they will be in no better condition than a tossing sea, when the image of the faces, the gestures, the speeches, the walk, and all the rest, stand before their eyes and besiege their soul. But they who come forth from a prison will suffer nothing of this kind, but will enjoy great calm and tranquillity. For the compunction arising from the sight of the prisoners, quenches all that fire. And if a woman that is an harlot and a wanton meet a man coming forth from among the prisoners, she will work him no mischief. For becoming for the time to come, as it were, incapable of molding, 1627 he will thus not be taken by the nets of her countenance, because instead of that wanton countenance there will then be placed before his eyes the fear of the Judgment. On this account, he who had gone over every kind of luxury said, “It is better to go into the house of mourning than into the house of mirth.” ( Eccl. vii. 2 .) And so “here” thou wilt show forth great wisdom, and “there” wilt hear those words which are worth ten thousand blessings. Let us then not neglect such a practice and occupation. For although we be not able to bring them food, nor to help them by giving money, yet shall we be able to comfort them by our words, and to raise up the drooping spirit, and to help them in many other ways by conversing with those who cast them into prison, and by making their keepers kinder, and we certainly shall effect either small or great good. But if thou sayest that the men there are neither men of condition, 1628 nor good, nor gentle, but man-slayers, tomb-breakers, cut-purses, adulterers, intemperate, and full of many wickednesses, by this again thou showest to me a pressing reason for spending time there. For we are not commanded to take pity on the good and to punish the evil, but to manifest this lovingkindness to all men. “Be ye,” It saith, “like to My Father 1629 which is in heaven, for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” ( Matt. v. 45 .) Do not then accuse other men’s faults bitterly, nor be a severe judge, but mild and merciful. For we also, if we have not been adulterers, or tomb-breakers, or cut-purses, yet have we other transgressions which deserve infinite punishment. Perchance we have called our brother “fool,” which prepares 1630 for us the pit; we have looked on women with unchastened eyes, which constitutes absolute adultery; and what is more 1631 grievous than all, we partake not worthily of the Mysteries, which maketh us guilty of the Body and Blood of Christ. Let us then not be bitter enquirers into the conduct of others, but consider our own state, so shall we desist from this inhumanity and cruelty. Besides this, it may be said that we shall there find many good men, and often men worth as much as all the city. Since even that prison-house in which Joseph was had in it many evil men, yet that just man had the care of them all, and was, with the rest, concealed as to his real character; for he was worth as much as all the land of Egypt, yet still he dwelt in the prison-house, and no one knew him of those that were within it. Thus also even now it is likely that there are 1632 many good and virtuous men, though they be not visible to all men, and the care thou takest of such as these gives thee a return for thy exertions in favor of the whole. Or if there be none such, still even in this case great is thy recompense; for thy Lord conversed not with the just only, while He avoided the unclean, but received with kindness both the Canaanitish woman, and her of Samaria, the abominable and impure; another also who was a harlot, on whose account the Jews reproached Him, He both received and healed, and allowed His feet to be washed by the tears of the polluted one, teaching us to condescend to those that are in sin, for this most of all is kindness. What sayest thou? Do robbers and tomb-breakers dwell in the prison? And, tell me, are all they just men that dwell in the city? Nay, are there not many worse even than these, robbing with greater shamelessness? For the one sort, if there be no other excuse for them, at least put before themselves the veil of solitude and darkness, and the doing these things clandestinely; but the others throw away the mask and go after their wickedness with uncovered head, being violent, grasping, and covetous. Hard it is to find a man pure from injustice.
[6.] If we do not take by violence gold, or such and such a number of acres of land, yet we bring about the same end by deceit and robbery in lesser matters, and where we are able to do so. For when in making contracts, or when we must buy or sell anything, we dispute and strive to pay less than the value, and use our utmost endeavors to have it so, is not the action robbery? Is it not theft and covetousness? Tell not me that thou hast not wrested away houses or slaves, for injustice is judged not by the measure of the things taken, but by the intention of those who commit the robbery. Since “just” and “unjust” have the same force in great and in little things; and I call cut-purses alike the man who cuts through a purse and takes the gold, and him who buying from any of the market people deducts something from the proper price; nor is he the only house-breaker who breaks through a wall and steals anything within, but that man also who corrupts justice, and takes anything from his neighbor.
Let us not then pass by our own faults, and become judges of other men’s; nor let us, when it is time for lovingkindness, be searching out their wickedness; but considering what our own state was once, let us now be gentle and kind. What then was our state? Hear Paul say; “For we ourselves also were sometime foolish, disobedient, deceived, serving divers lusts and pleasures, hateful, and hating one another” ( Tit. iii. 3 ); and again, “We were by nature children of wrath.” ( Eph. ii. 3 .) But God seeing us as it were confined in a prison-house, and bound with grievous chains, far more grievous than those of iron, was not ashamed of us, but came and entered the prison, and, though we deserved ten thousand punishments, both brought us out from hence, and brought us to a kingdom, and made us more glorious than the heaven, that we also might do the same according to our power. For when He saith to His disciples, “If I, your Lord and Master, have washed your feet, ye also ought to wash one another’s feet; for I have given you an example, that ye should do as I have done to you” ( John 13.14 ), He writeth this law not merely for the washing the feet, but also in all the other acts which He manifested towards us. Is it a manslayer who inhabits the prison? Yet let not us be weary in doing Him good. Is it a tomb-breaker, or an adulterer? Let us pity not his wickedness, but his calamity. But often, as I before said, one will be found there worth ten thousand; and if thou goest continually to the prisoners, thou shalt not miss so great a prize. For as Abraham, by entertaining even common guests, once met with Angels, so shall we meet with great men too, if we make the action a business. And if I may make a strange assertion, he who entertains a great man is not so worthy of praise as he who receives the wretched and miserable. For the former hath, in his own life, no slight occasion of being well treated, but the other, rejected and given up by all, hath one only harbor, the pity of his benefactor; so that this most of all is pure kindness. He, moreover, who shows attention to an admired and illustrious man, doth it often for ostentation among men, but he who tends the abject and despairing, doth it only because of the command of God. Wherefore, if we make a feast, we are bidden to entertain the lame and halt, and if we do works of mercy, we are bidden to do them to the least and meanest. “For,” It saith, “inasmuch as ye have done it unto one of the least of these, ye have done it unto Me.” ( Matt. xxv. 45 .) Knowing, therefore, the treasure which is laid up in that place, 1633 let us enter continually, and make it our business, and turn 1634 there our eager feelings about theaters. If thou hast nothing to contribute, contribute the comfort of thy words. For God recompenseth not only him that feedeth, but him also who goeth in. When thou enterest and arouseth the trembling and fearful soul, exhorting, succoring, promising assistance, teaching it true wisdom, thou shalt thence reap no small reward. For if thou shouldest speak in such manner outside the prison, many will even laugh, being dissipated 1635 by their excessive luxury: but those who are in adversity, having their minds humbled, shall meekly attend to thy words, and praise them, and become better men. Since even when Paul preached, the Jews often derided him, but the prisoners listened with much stillness. For nothing renders the soul so fit for heavenly wisdom as calamity and temptation, and the pressure of affliction. Considering all these things, and how much good we shall work both to those within the prison, and to ourselves, by being continually mixed 1636 up with them, let us there spend the time we used to spend in the market-place, and in unseasonable occupations, that we may both win them and gladden ourselves, and by causing God to be glorified, may obtain the everlasting blessings, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen.
Footnotes
214:1606al. “ O. ”
215:1607ψυχὴν
215:1608ζωὴν
215:1609Ben. “ I. ”
215:1610“ who the Son is, ” &c., N.T.
215:1611“ and there shall be one fold, one shepherd, ” N.T.
215:1612al. “ Which Paul also himself. ”
216:1613Ben. “ you. ”
216:1614i.e. as He died.
216:1615τὸ κατόρθωμα
216:1616“ therefore again, ” N.T.
216:1617“ the Jews for these sayings, ” N.T.
216:1618“ many of them, ” N.T.
216:1619“ is mad, why hear ye him? ” N.T.
217:1620πάλιν ἐπέστη
217:1621al. “ groans. ”
217:1622ἀ ναπεπτωκώς , lit “ reclined, ” or “ despondent. ”
217:1623“ I was, ” &c., N.T.
218:1624πλευρὰς διωρυγμένους
218:1625λειτουργίαν seems to mean a daily contribution demanded by the keepers out of the sum which prisoners gained by begging.
218:1626lit. “ winged. ”
218:1627ἄ πλαστος , possibly a corrupt form for ἀ πέλαστος . Dr. Heyse conjectures ἄ πλατος , “ unapproachable. ”
218:1628εὐδαίμονες
218:1629“ That ye may be the children of, ” &c., N.T.
218:1630προξενεῖ
218:1631al. “ most. ”
219:1632i.e. “ in prison. ”
220:1633i.e. the prison.
220:1634al. “ feed, ” al. “ bury. ”
220:1635διακεχυμένοι
220:1636al. “ we mix. ”
Homily LXI.
John x. 22-24
“And it was at Jerusalem, the Feast of the dedication, and it was winter. And Jesus walked in the temple in Solomon’s porch. Then came the Jews round about Him, and said unto Him, How long dost thou make us to doubt?”
[1.] Every virtue is a good thing, but most of all gentleness and meekness. This showeth us men; this maketh us to differ from wild beasts; this fitteth us to vie with Angels. Wherefore Christ continually expendeth many words about this virtue, bidding us be meek and gentle. Nor doth He merely expend words about it, but also teacheth it by His actions; at one time buffeted and bearing it, at another reproached and plotted against; yet again coming to those who plotted against Him. For those men who had called Him a demoniac, and a Samaritan and who had often desired to kill Him, and had cast stones at Him, the same surrounded and asked Him, “Art thou the Christ?” Yet not even in this case did He reject them after so many and so great plots against Him, but answered them with great gentleness.
But it is necessary rather to enquire into the whole passage from the beginning.
“It was,” It saith, “at Jerusalem, the Feast of the dedication, and it was winter.” This feast was a great and national one. For they celebrated with great zeal the day on which the Temple was rebuilt, on their return from their long captivity in Persia. At this feast Christ also was present, for henceforth He continually abode in Judæa, because the Passion was nigh. 1637 “Then came the Jews round about Him, and said, How long dost thou make us to doubt?”
“If thou be the Christ, tell us plainly.”
He did not reply, “What enquire ye 1638 of Me? Often have ye called Me demoniac, madman, and Samaritan, and have deemed me an enemy of God, and a deceiver, and ye said but now, Thou bearest witness of thyself, thy witness is not true; how is it then that ye seek and desire to learn from Me, whose witness ye reject?” But He said nothing of the kind, although He knew that the intention with which they made the enquiry was evil. For their surrounding Him and saying, “How long dost thou make us to doubt?” seemed to proceed from a certain longing and desire of learning, but the intention with which they asked the question was corrupt and deceitful. For since His works admitted not of their slander and insolence, while they might attack His sayings by finding out in them a sense other than that in which they were spoken, they continually proposed questions, desiring to silence Him by means of His sayings; and when they could find no fault with His works, they wished to find a handle in His words. Therefore they said, “Tell us”; yet He had often told them. For He said to the woman of Samaria, “I Am that speak unto thee” ( John 4.26 ); and to the blind man, “Thou hast both seen Him, and it is He that talketh with thee.” ( John 9.37 .) And He had told them also, if not in the same, at least in other words. And indeed, had they been wise, and had they desired to enquire aright, it remained for them to confess Him by words, since by works He had often proved the point in question. But now observe their perverse and disputations temper. When He addresseth them, and instructeth them by His words, they say, “What sign showest thou us?” ( John 6.30 .) But when He giveth them proofs by His works, they say to Him, “Art thou the Christ? Tell us plainly”; when the works cry aloud, they seek words, and when the words teach, then they betake themselves to works, ever setting themselves to the contrary. But that they enquired not for the sake of learning, the end showed. For Him whom they deemed to be so worthy of credit, as to receive His witness of Himself, when He had spoken a few words they straightway stoned; so that their very surrounding and pressing upon Him was done with ill intent.
And the mode of questioning was full of much hatred. “Tell us plainly, Art thou the Christ?” Yet He spake all things openly, being ever present at their feasts, and in secret He said nothing; but they brought forward words of deceit, “How long dost thou make us to doubt?” in order that having drawn Him out, they might again find some handle against Him. For that in every case they questioned Him not in order to learn, but to find fault with His words, is clear, not from this passage only, but from many others also. Since when they came to Him and asked, “Is it lawful to give tribute unto Cæsar or not?” ( Matt. xxii. 17 ), when they spake about putting away a wife ( Matt. xix. 3 ), when they enquired about her who, they said, had had seven husbands ( Matt. xxii. 23 ), they were convicted of bringing their questions to Him, not from desire of learning, but from an evil intention. But there He rebuked them, saying, “Why tempt ye Me, ye hypocrites?” showing that He knew their secret thoughts, while here He said nothing of the kind; teaching us not always to rebuke those who plot against us, but to bear many things with meekness and gentleness.
Since then it was a sign of folly, when the works proclaimed Him aloud, to seek the witness of words, hear how He answereth them, at once hinting to them that they made these enquiries superfluously, and not for the sake of learning, and at the same time showing that He uttered a voice plainer than that by words, namely, that by works.
John 10.25 . “I told you often,” 1639 He saith, “and ye believe not: the works that I do in My Father’s Name, they are they that bear witness of Me.”
[2.] A remark which the more tolerable among them continually made to one another; “A man that is a sinner cannot 1640 do such miracles.” And again, “A devil cannot open the eyes of the blind”: and, “No man can do such miracles except God be with him.” ( John 3.2 .) And beholding the miracles that He did, they said, “Is not this the Christ?” Others said, “When Christ cometh, will He do greater miracles than those which this Man hath done?” ( John 7.31 .) And these very persons as many as then desired to believe on Him, saying, “What sign showest thou us, that we may see, and believe thee?” ( John 6.30 .) When then they who had not been persuaded by such great works, pretended that they should be persuaded by a bare word, He rebuketh their wickedness, saying, “If ye believe not My works, how will ye believe My words? so that your questioning is superfluous.”
John 10.26 . “But,” He saith, “I told you, and ye 1641 believe not, because ye are not of My sheep.” 1642
“For I on My part have fulfilled all that it behooved a Shepherd to do, and if ye follow Me not, it is not because I am not a Shepherd, but because ye are not My sheep.”
John 10.27-30 . “For My sheep hear My voice, 1643 and follow Me; and I give unto them eternal life 1644 ; neither can 1645 any man pluck them out of My hand. The Father, 1646 which gave them Me, is greater than all, and no man is able to pluck them out of My Father’s hand. I and the Father are One.”
Observe how in renouncing He exciteth them to follow Him. “Ye hear Me not,” He saith, “for neither are ye sheep, but they who follow, these are of the flock.” This He said, that they might strive to become sheep. Then by mentioning what they should obtain, He maketh these men jealous, so as to rouse them, and cause them to desire such things.
“What then? Is it through the power of the Father that no man plucketh them away, and hast thou no strength, but art too weak to guard them?” By no means. And in order that thou mayest learn that the expression, “The Father which gave them to Me,” is used on their account, that they might not again call Him an enemy of God, therefore, after asserting that, “No man plucketh them out of My hand,” He proceedeth to show, that His hand and the Father’s is One. Since had not this been so, it would have been natural for Him to say, “The Father which gave them to Me is greater than all, and no man can pluck them out of My hand.” But He said not so, but, “out of My Father’s hand.” Then that thou mayest not suppose that He indeed is weak, but that the sheep are in safety through the power of the Father, He addeth, “I and the Father are One.” As though He had said “I did not assert that on account of the Father no man plucketh them away, as though I were too weak to keep the sheep. For I and the Father are One.” Speaking here with reference to Power, for concerning this was all His discourse; and if the power 1647 be the same, it is clear that the Essence is also. And when the Jews used ten thousand means, plotting and casting men out of their synagogues, He telleth them that all their contrivances are useless and vain; “For the sheep are in My Father’s hand”; as the Prophet saith, “Upon My hand I have pictured thy walls.” ( Isa. xlix. 16 .) Then to show that the hand is One, He sometimes saith that it is His own, sometimes the Father’s. But when thou hearest the word “hand,” do not understand anything material, but the power, the authority. Again, if it was on this account that no one could pluck away the sheep, because the Father gave Him power, it would have been superfluous to say what follows, “I and the Father are One.” Since were He inferior to Him, this would have been a very daring saying, for it declares nothing else than an equality of power; of which the Jews were conscious, and took up stones to cast at Him. ( John 10.31 .) Yet not even so did He remove this opinion and suspicion; though if their suspicion were erroneous, He ought to have set them right, and to have said, “Wherefore do ye these things? I spake not thus to testify that my power and the Father’s are equal”; but now He doth quite the contrary, and confirmeth their suspicion, and clencheth it, and that too when they were exasperated. For He maketh no excuse for what had been said, as though it had been said ill, but rebuketh them for not entertaining a right opinion concerning Him. For when they said,
John 10.33-36 . 1648 “For a good work we stone thee not, but for blasphemy; and because that thou being a man makest thyself God”; hear His answer; 1649 “If the Scripture called 1650 them gods unto whom the word of God came, 1651 how say ye that I blaspheme, because I said, I am the Son of God?”
What He saith is of this kind: “If those who have received this honor by grace, are not found fault with for calling themselves gods, how can He who hath this by nature deserve to be rebuked?” Yet He spake not so, but proved it at a later time, having first relaxed and yielded somewhat in His discourse, and said, “Whom the Father hath sanctified and sent.” And when He had softened their anger, He bringeth forward the plain assertion. For a while, that His speech might be received, He spoke in a humbler strain, but afterwards He raised it higher, saying,
John 10:37, 38 . “If I do not the works of My Father, believe Me not; but if I do, though ye believe not Me, believe the works.”
Seest thou how He proveth what I said, that He is in nothing inferior to the Father, but in every way equal to Him? For since it was impossible to see His Essence, from the equality and sameness of the works He affordeth a proof of unvaryingness as to Power. And what, tell me, shall we believe?
[3.] “That I am in the Father, and the Father in Me.” 1652
“For I am nothing other than what the Father is, yet still Son; He nothing other than what I am, yet still Father. And if any man know Me, he knoweth the Father, and if he knoweth the Father, 1653 he hath learnt also the Son.” Now were the power inferior, then also what relateth to the knowledge would be false, for it is not possible to become acquainted with one substance or power by means of another.
John 10.39-41 . “Therefore they sought again to take Him, but He escaped out of their hands, and went away again beyond Jordan, into the place where John at first baptized. 1654 And many resorted unto Him, and said, John did no miracle, but all things that John spake of this man were true.”
When He hath uttered anything great and sublime, He quickly retireth, giving way to their anger, so that the passion may abate and cease through His absence. And thus He acted at that time. But wherefore doth the Evangelist mention the place? That thou mayest learn that He went there to remind them of the things there done and said by John, and of his testimony; at least when they came there, they straightway remembered John. Wherefore also they said, “John indeed did no miracle,” since how did it follow that they should add this, unless the place had brought the Baptist to their memory, and they had come to remember his testimony. And observe how they form incontrovertible syllogisms. “John indeed did no miracle,” “but this man doth,” saith some one; “hence therefore his superiority is shown. If therefore men 1655 believed him who did no miracles, much more must they believe this man.” Then, since it was John who bore the witness, lest his having done no miracle might seem to prove him unworthy of being a witness, 1656 they added, “Yet if he did no miracle, still he spake all things truly concerning this man”; no longer proving Christ to be trustworthy by means of John, but John to be so by what Christ had done.
John 10.42 . “Many therefore believed on Him.” 1657 There were many things that attracted them. They remembered the words which John had spoken, calling Christ “mightier than himself,” and “light,” and “life,” and “truth,” and all the rest. They remembered the Voice which came down from heaven, and the Spirit which appeared in the shape of a dove, and pointed Him out to all; and with this they recollected the demonstration afforded by the miracles, looking to which they were for the future established. “For,” saith some one, “if it was right that we should believe John, much more ought we to believe this man; if him without miracles, much more this man, who besides the testimony of John, hath also the proof 1658 from miracles.” Seest thou how much the abiding in this place, and the being freed from the presence of evil men, profited them? wherefore Jesus continually leadeth and draweth them away from the company of those persons; as also He seemeth to have done under the old Covenant, forming and ordering the Jews in all points, in the desert, at a distance from the Egyptians.
And this He now adviseth us also to do, bidding us avoid public places, and tumults, and disturbances, and pray peacefully in the chamber. For the vessel which is free from confusion, sails with a fair wind, and the soul which is separated from worldly matters rests in harbor. Wherefore women ought to have more true wisdom than men, because they are for the most part riveted to keeping at home. So, for instance, Jacob was a plain 1659 man, because he dwelt at home, and was free from the bustle of public life; for not without a cause hath Scripture put this, when It saith, “dwelling in a house.” ( Gen. xxv. 27 .) “But,” saith some woman, “even in a house there is great confusion.” Yes, when thou wilt have it so, and bringest about thyself a crowd of cares. For the man who spends his time in the midst of the market-places and courts of justice is overwhelmed, as if by waves, by external troubles; but the women who sits in her house as in some school of true wisdom, and collects her thoughts within herself, will be enabled to apply herself to prayers, and readings, and other heavenly wisdom. And as they who dwell in deserts have none to disturb them, so she being continually within can enjoy a perpetual calm. Nor even if at any time she need to go forth, is there then any cause for confusion. For the necessary occasions for a women to leave her house are, either for the purpose of coming hither, or when the body need to be cleansed in the bath; but for the most part she sits at home, and it is possible for her both to be herself truly wise, and receiving her husband when agitated to calm and compose him, to abate the excess and fierceness of his thoughts, and so to send him forth again, having put off all the mischiefs which he collected from the market-place, and carrying with him whatever good he learnt at home. For nothing, nothing is more powerful than a pious and sensible women to bring a man into proper order, and to mould his soul as she will. For he will not endure friends, or teachers, or rulers, as he will his partner advising and counseling him, since the advice carries even some pleasure with it, because she who gives the counsel is greatly loved. I could tell of many hard and disobedient men who have been softened in this way. For she who shares his table, his bed, and his embraces, his words and secrets, his comings in and goings out, and many other things, who is entirely given up 1660 and joined to him, as it is likely that a body would be joined to a head, if she happen to be discreet and well attuned, will go beyond and excel all others in the management of her husband.
[4.] Wherefore I exhort women to make this their employment, and to give fitting counsel. For as they have great power for good, so have they also for evil. A women destroyed Absalom, a woman destroyed Amnon, a woman was like to have destroyed Job, a woman rescued Nabal from the slaughter. Women have preserved whole nations; for Deborah and Judith exhibited successes worthy of men; so also do ten thousand other women. Wherefore Paul saith, “For what knowest thou, O wife, whether thou shalt save thy husband?” ( 1 Cor. vii. 16 .) And in those times we see Persis and Mary and Priscilla taking part in the labors 1661 of the Apostles ( Rom. 16 ); whom we 1662 also needs must imitate, and not by words only, but also by actions, bring into order him that dwelleth with us. But how shall we instruct him by our actions? When he sees that thou art not evilly disposed, not fond of expense or ornament, not demanding extravagant supplies of money, but content with what thou hast, then will he endure thee counseling him. But if thou art wise in word, and in actions doest the contrary, he will condemn thee for very foolish talking. But when together with words thou affordest him also instruction by thy works, then will he admit thee and obey thee the more readily; as when thou desirest not gold, nor pearls, nor costly clothing, but instead of these, modesty, sobriety, kindness; when thou exhibitest these virtues on thy part and requirest them on his. For if thou must needs do somewhat to please thy husband, thou shouldest adorn thy soul, not adorn and so spoil thy person. The gold which thou puttest about thee will not make thee so lovely and desirable to him, as modesty and kindness towards himself, and a readiness to die for thy partner; these things most subdue men. Indeed, that splendor of apparel even displeases him, as straitening his means, and causing him much expense and care; but those things which I have named will rivet a husband to a wife; for kindness and friendship and love cause no cares, give rise to no expense, but quite the contrary. That outward adornment becomes palling by use, but that of the soul blooms day by day, and kindles a stronger flame. So that if thou wouldest please thy husband, adorn thy soul with modesty, piety, and management of the house. These things both subdue him more, and never cease. Age destroys not this adornment, sickness wastes it not. The adornment of the body length of time is wont to undo, sickness and many other things to waste, but what relates to the soul is above all this. That adornment causes envy, and kindles jealousy, but this is pure from disease, and free from all vainglory. Thus will matters at home be easier, and your income without trouble, when the gold is not laid on about your body or encircling your arms, but passes on 1663 to necessary uses, such as the feeding of servants, the necessary care of children, and other useful purposes. But if this be not the case, if the (wife’s) face be covered with ornaments, while the (husband’s) heart is pressed by anxiety, what profit, what kind of advantage is there? The one being grieved allows not the marvelous beauty of the other to be seen. For ye know, ye know that though a man see the most beautiful of all women, he cannot feel pleasure at the sight while his soul is sorrowful, because in order to feel pleasure a man must first rejoice and be glad. And when all his gold is heaped together to adorn a woman’s body, while there is distress in his dwelling, her partner can have no pleasure. So that if we desire to be agreeable to our husbands, let us give them pleasure; and we shall give them pleasure, if we remove our ornaments and fineries. For all these things at the actual time of marriage appear to afford some delight, but this afterwards fades by time. Since if when the heaven is so beautiful, and the sun, to which thou canst not name any body that is equal, so bright, we admire them less from habitually seeing them, how shall we admire a body tricked out with gewgaws? These things I say, desiring that you should be adorned with that wholesome adornment which Paul enjoined; “Not with gold, or pearls, or costly array; but (which becometh women professing godliness) with good works.” ( 1 Tim. 2:9, 10 .) But dost thou wish to please strangers, and to be praised by them? Then assuredly this is not the desire of a modest woman. However, if thou wishest it, by doing as I have said, thou wilt have strangers also to love thee much, and to praise thy modesty. For the woman who adorns her person no virtuous and sober person will praise, but the intemperate and lascivious; nay, rather neither will these praise her, but will even speak vilely of her, having their eyes inflamed by the wantonness displayed about her; but the other all will approve, both the one sort and the other, because they receive no harm from her, but even instruction in heavenly wisdom. And great shall be her praise from men, and great her reward with God. After such adornment then let us strive, that we may live here without fear, and may obtain the blessings which are to come; which may we all obtain through the grace and loving-kindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.
Footnotes
220:1637lit. “ at the doors. ”
220:1638or, “ What seek ye. ”
221:1639“ I told you, ” N.T.
221:1640“ How can, ” &c., N.T.
221:1641“ But ye, ” &c.
221:1642“ as I said unto you. ”
221:1643“ and I know them. ”
221:1644“ and they shall never perish. ”
221:1645“ shall. ”
221:1646“ My Father, ” N.T.
222:1647i.e. of the Father and the Son.
222:1648John 10:31, 32 , omitted. “ Then the Jews took up stones again to stone Him. Jesus answered them, Many good works have I showed you from My Father; for which of those works do ye stone Me? ”
222:1649John 10.34 , omitted. “ Jesus answered them, Is it not written in your Law, I said, Ye are gods? ”
222:1650“ It called. ”
222:1651“ And the Scripture cannot be broken: say ye of Him whom the Father hath sanctified and sent into the world, Thou blasphemest, ” &c., N.T. The comment looks as if this had been read.
222:1652“ that ye may know and believe that the Father is in Me, and I in Him, ” N.T.
222:1653Ben. omits, “ if He knoweth the Father. ”
222:1654“ and there He abode, ” N.T.
223:1655al. “ we. ”
223:1656al. “ the testimony unworthy. ”
223:1657“ on Him there, ” N.T.
223:1658al. “ after the proof of his testimony and, ” &c.
223:1659ἄ πλαστος
223:1660al. “ bound. ”
223:1661σκαμμάτων , “ the arena, ” hence any severe labor.
223:1662Ben. “ you. ”
224:1663al. “ goes forward. ”
Homily LXII.
John 11:1, 2
“Now a certain man was sick, named Lazarus, of Bethany, of the town of Mary and her sister Martha. It was that Mary which anointed the Lord with ointment.” 1664
[1.] Many men, when they see any of those who are pleasing to God suffering anything terrible, as, for instance, having fallen into sickness, or poverty, and any other the like, are offended, not knowing that to those especially dear to God it belongeth to endure these things; since Lazarus also was one of the friends of Christ, and was sick. This at least they who sent said, “Behold, he whom Thou lovest is sick.” But let us consider the passage from the beginning. “A certain man,” It saith, “was sick, Lazarus of Bethany.” Not without a cause nor by chance hath the writer mentioned whence Lazarus was, but for a reason which he will afterwards tell us. At present let us keep to the passage before us. He also for our advantage informeth us who were Lazarus’ sisters; and, moreover, what Mary had more (than the other), going on to say, “It was that Mary which anointed the Lord with ointment.” Here some doubting 1665 say, “How did the Lord endure that a woman should do this?” In the first place then it is necessary to understand, that this is not the harlot mentioned in Matthew ( Matt. xxvi. 7 ), or the one in Luke ( Luke vii. 37 ), but a different person; they were harlots full of many vices, but she was both grave and earnest; for she showed her earnestness about the entertainment of Christ. The Evangelist also means to show, that the sisters too loved Him, yet He allowed Lazarus to die. But why did they not, like the centurion and the nobleman, leave their sick brother, and come to Christ, instead of sending? They were very confident in Christ, and had towards Him a strong familiar feeling. Besides, they were weak women, and oppressed with grief; for that they acted not in this way as thinking slightly of Him, they afterwards showed. It is then clear, that this Mary was not the harlot. “But wherefore,” saith some one, “did Christ admit that harlot?” That He might put away her iniquity; that He might show His lovingkindness; that thou mightest learn that there is no malady which prevaileth over His goodness. Look not therefore at this only, that He received her, but consider the other point also, how He changed her. But, (to return,) why doth the Evangelist relate this history to us? Or rather, what doth he desire to show us by saying,
John 11.5 . 1666 “Jesus loved Martha, and her sister, and Lazarus.”
That we should never be discontented or vexed if any sickness happen to good men, and such as are dear to God.
John 11.3 . 1667 “Behold, he whom thou lovest is sick.”
They desired to draw on Christ to pity, for they still gave heed to Him as to a man. This is plain from what they say, “If thou hadst been here, he 1668 had not died,” and from their saying, not, “Behold, Lazarus is sick,” but “Behold, he whom thou lovest is sick.” What then said Christ?
John 11.4 . “This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.”
Observe how He again asserteth that His glory and the Father’s is One; for after saying “of God,” He hath added, “that the Son of God might be glorified.”
“This sickness is not unto death.” Since He intended to tarry two days where He was, He for the present sendeth away the messengers with this answer. Wherefore we must admire Lazarus’ sisters, that after hearing that the sickness was “not unto death,” and yet seeing him dead, they were not offended, although the event had been directly contrary. But even so they came to Him, 1669 and did not think that He had spoken falsely.
The expression “that” in this passage denotes not cause, but consequence; the sickness happened from other causes, but He used it for the glory of God.
John 11.6 . “And having said this, He tarried two days.” 1670
Wherefore tarried He? That Lazarus might breathe his last, and be buried; that none might be able to assert that He restored him when not yet dead, saying that it was a lethargy, a fainting, a fit, 1671 but not death. On this account He tarried so long, that corruption began, and they said, “He now stinketh.”
John 11.7 . “Then saith He to his disciples, Let us go into Judea.” 1672
Why, when He never in other places told them beforehand where He was going, doth He tell them here? They had been greatly terrified, and since they were in this way disposed, He forewarneth them, that the suddenness might not trouble them. What then say the disciples?
John 11.8 . “The Jews of late sought to stone Thee, and goest Thou thither again?”
They therefore had feared for Him also, but for the more part rather for themselves; for they were not yet perfect. So Thomas, shaking with fear, said, “Let us go, that we also may die with Him” ( John 11.16 ), because Thomas was weaker and more unbelieving 1673 than the rest. But see how Jesus encourageth them by what He saith.
John 11.9 . “Are there not twelve hours of the day?” 1674
He either saith this, 1675 that “he who is conscious to himself of no evil, shall suffer nothing dreadful; only he that doeth evil shall suffer, so that we need not fear, because we have done nothing worthy of death”; or else that, “he who ‘seeth the light of this world’ is 1676 in safety; and if he that seeth the light of this world is in safety, much more he that is with Me, if he separate not himself from Me.” Having encouraged them by these words, He addeth, that the cause of their going thither was pressing, and showeth them that they were about to go not unto Jerusalem, but unto Bethany.
John 11:11, 12 . “Our friend Lazarus,” He saith, “sleepeth, but I go that I may awake him out of sleep.”
That is, “I go not for the same purpose as before, again to reason and contend with the Jews, but to awaken our friend.”
John 11.12 . “Then said His disciples, Lord, if he sleep he shall do well.”
This they said not without a cause, but desiring to hinder the going thither. “Sayest Thou,” asks one of them, “that he sleepeth? Then there is no urgent reason for going.” Yet on this account He had said, “Our friend,” to show that the going there was necessary. When therefore their disposition was somewhat reluctant, He said,
[2.] John 11.14 . 1677 “He is dead.”
The former word He spake, desiring to prove that He loved not boasting; but since they understood not, He added, “He is dead.”
John 11.15 . “And I am glad for your sakes.”
Why “for your sakes”? “Because I have forewarned you of his death, not being there, and because when I shall raise him again, there will be no suspicion of deceit.” Seest thou how the disciples were yet imperfect in their disposition, and knew not His power as they ought? and this was caused by interposing terrors, which troubled and disturbed their souls. When He said, “He sleepeth,” He added, “I go to awake him”; but when He said, “He is dead,” He added not, “I go to raise him”; for He would not foretell in words what He was about to establish certainly by works, everywhere teaching us not to be vainglorious, and that we must not make promises without a cause. And if He did thus in the case of the centurion when summoned, (for He said, “I will come and heal him Matt. viii. 7 ,) it was to show the faith of the centurion that He said this. If any one ask, “How did the disciples imagine sleep? How did they not understand that death was meant from His saying, ‘I go to awake him?’ for it was folly if they expected that He would go fifteen stadia to awake him”; we would reply, that they deemed this to be a dark saying, such as He often spake to them.
Now they all feared the attacks of the Jews, but Thomas above the rest; wherefore also he said,
John 11.16 . “Let us go, that we also may die with Him.”
Some say that he desired himself to die; but it is not so; the expression is rather one of cowardice. Yet he was not rebuked, for Christ as yet supported his weakness, but afterwards he became stronger than all, and invincible. 1678 For the wonderful thing is this; that we see one who was so weak before the Crucifixion, become after the Crucifixion, and after having believed in the Resurrection, more zealous than any. So great was the power of Christ. The very man who dared not go in company with Christ to Bethany, the same while not seeing Christ ran 1679 well nigh through the inhabited world, and dwelt in the midst of nations that were full of murder, and desirous to kill him.
But if Bethany was “fifteen furlongs off,” which is two miles, how was Lazarus “dead four days”? 1680 Jesus tarried two days, on the day before those two one had come with the message, 1681 (on which same day Lazarus died,) then in the course of the fourth day He arrived. He waited to be summoned, and came not uninvited on this account, that no one might suspect what took place; nor did those women who were beloved by Him come themselves, but others were sent.
John 11.18 . “Now Bethany was 1682 about fifteen furlongs off.”
Not without cause doth he mention this, but desires to inform us that it was near, and that it was probable on this account that many would be there. He therefore declaring this adds,
John 11.19 . “Many of the Jews came 1683 to comfort them.” 1684
But how should they comfort women beloved of Christ, when 1685 they had agreed, that if any should confess Christ, he should be put out of the synagogue? It was either because of the grievous nature of the calamity, or that they respected them as of superior birth, or else these who came were not the wicked sort, many at least even of them believed. The Evangelist mentions these circumstances, to prove that Lazarus was really dead.
[3.] But why did not [Martha,] when she went to meet Christ, 1686 take her sister with her? She desired to meet with Him apart, and to tell Him what had taken place. But when He had brought her to good hopes, she went and called Mary, who met Him while her grief was yet at its height. Seest thou how fervent her love was? This is the Mary of whom He said, “Mary hath chosen that good part.” ( Luke x. 42 .) “How then,” saith one, “doth Martha appear more zealous?” She was not more zealous, but it was because the other had not yet been informed, 1687 since Martha was the weaker. For even when she had heard such things from Christ, she yet speaks in a groveling manner, “By this time he stinketh, for he hath been dead four days.” ( John 11.39 .) But Mary, though she had heard nothing, uttered nothing of the kind, but at once believing, 1688 saith, 1689
John 11.21 . “Lord, if Thou hadst been here, my brother had not died.”
See how great is the heavenly wisdom of the women, although their understanding be weak. For when they saw Christ, they did not break out into mourning and wailing and loud crying, as we do when we see any of those we know coming in upon our grief; but straightway they reverence their Teacher. So then both these sisters believed in Christ, but not in a right way; for they did not yet certainly know 1690 either that He was God, or that He did these things by His own power and authority; on both which points He taught them. For they showed their ignorance of the former, by saying, “If thou hadst been here, our brother had not died”; and of the latter, by saying, 1691
John 11.22 . “Whatsoever 1692 thou wilt ask of God, He will give it thee.”
As though they spoke of some virtuous and approved mortal. But see what Christ saith;
John 11.23 . “Thy brother shall rise again.”
He thus far refuteth the former saying, “Whatsoever thou wilt ask”; for He said not, “I ask,” but what? “Thy brother shall rise again.” To have said, “Woman, thou still lookest below, I need not the help of another, but do all of Myself,” would have been grievous, and a stumblingblock in her way, but to say, “He shall rise again,” was the act of one who chose a middle mode of speech. 1693 And by means of that which follows, He alluded to the points I have mentioned; for when Martha saith,
John 11.24 . “I know that he shall rise again 1694 in the last day,” to prove more clearly His authority, He replieth,
John 11.25 . “I am the Resurrection and the Life.”
Showing that He needed no other to help Him, if so be that He Himself is the Life; since if He needed another, 1695 how could He be “the Resurrection and the Life”? Yet He did not plainly state this, but merely hinted it. But when she saith again, “Whatsoever thou wilt ask,” He replieth,
“He that believeth in Me, though he were dead, yet shall he live.”
Showing that He is the Giver of good things, and that we must ask of Him.
John 11.26 . “And whosoever liveth and believeth in Me, shall never die.”
Observe how He leadeth her mind upward; for to raise Lazarus was not the only thing sought; it was necessary that both she and they who were with her should learn the Resurrection. Wherefore before the raising of the dead He teacheth heavenly wisdom by words. But if He is “the Resurrection,” and “the Life,” He is not confined by place, but, present everywhere, knoweth how to heal. If therefore they had said, as did the centurion, “Speak the word, and my servant shall be healed” ( Matt. viii. 8 ), He would have done so; but since they summoned Him to them, and begged Him to come, He condescendeth in order to raise them from the humble opinion they had formed of Him, and cometh to the place. Still while condescending, He showed that even when absent He had power to heal. On this account also He delayed, for the mercy would not have been appar ent as soon as it was given, had there not been first an ill savor (from the corpse). But how did the woman know that there was to be a Resurrection? They 1696 had heard Christ say many things about the Resurrection, yet still she now desired to see Him. And observe how she still lingers below; for after hearing, “I am the Resurrection and the Life,” not even so did she say, “Raise him,” but,
John 11.27 . “I believe that Thou art the Christ, the Son of God.”
What is Christ’s reply? “He that believeth on Me, though he were dead, yet shall he live,” 1697 (here speaking of this death which is common to all. 1698 ) “And whosoever liveth and believeth on Me, shall never die” ( John 11.26 ), signifying that other death. “Since then I am the Resurrection and the Life, be not thou troubled, though thy brother be already dead, but believe, for this is not death.” For a while He comforted her on what had happened; and gave her glimpses of hope, by saying, “He shall rise again,” and, “I am the Resurrection”; and that having risen 1699 again, though he should again die, he shall suffer no harm, so that it needs not to fear this death. What He saith is of this kind: “Neither is this man dead, nor shall ye die.” “Believest thou this?” She saith, “I believe that Thou art the Christ, the Son of God.”
“Which should come into the world.”
The woman seems to me not to understand the saying; she was conscious that it was some great thing, but did not perceive the whole meaning, so that when asked one thing, she answered another. Yet for a while at least she had this gain, that she moderated her grief; such was the power of the words of Christ. On this account Martha went forth first, and Mary followed. For their affection to their Teacher did not allow them strongly to feel their present sorrow; so that the minds of these women were truly wise as well as loving.
[4.] But in our days, among our other evils there is one malady very prevalent among our women; they make a great show in their dirges and wailings, baring 1700 their arms, tearing their hair, making furrows down their cheeks. And this they do, some from grief, others from ostentation and rivalry, others from wantonness; and they bare their arms, and this too in the sight of men. Why doest thou, woman? Dost thou strip thyself in unseemly sort, tell me, thou who art a member of Christ, in the midst of the market-place, when men are present there? Dost thou pluck thy hair, and rend thy garments, and wail loudly, 1701 and join the dance, and keep throughout a resemblance to Bacchanalian women, and dost thou not think that thou art offending God? What madness is this? Will not the heathen 1702 laugh? Will they not deem our doctrines fables? They will say, “There is no resurrection—the doctrines of the Christians are mockeries, trickery, and contrivance. For their women lament as though there were nothing after this world; they give no heed to the words engraven in their books; all those words are fictions, and these women show that they are so. Since had they believed that he who hath died is not dead, but hath removed to a better life, they would not have mourned him as no longer being, they would not have thus beaten themselves, 1703 they would not have uttered such words as these, full of unbelief, ‘I shall never see thee more, I shall never more regain thee,’ all their religion is a fable, and if the very chief of good things is thus wholly disbelieved by them, much more the other things which are reverenced among them.” The heathen 1704 are not so womanish, among them many have practiced heavenly wisdom; and a woman hearing that her child had fallen in battle, straightway asked, “And in what state are the affairs of the city?” Another truly wise, when being garlanded 1705 he heard that his son had fallen for his country, took off the garland, and asked which of the two; then when he had learnt which it was, immediately put the garland on again. Many also gave their sons and their daughters for slaughter in honor of their evil deities; and Lacedæmonian women exhort their sons either to bring back their shield safe from war, or to be brought back dead upon it. Wherefore I am ashamed that the heathen show true wisdom in these matters, and we act unseemly. Those who know nothing about the Resurrection act the part of those who know; and those who know, the part of those who know not. And ofttimes many do through shame of men what they do not for the sake of God. For women of the higher class neither tear 1706 their hair nor bare their arms; which very thing is a most heavy charge against them, not because they do not strip themselves, but because they act as they do not through piety, but that they may not be thought to disgrace themselves. Is their shame stronger than grief, and the fear of God not stronger? And must not this deserve severest censure? What the rich women do because of their riches, the poor ought to do through fear of God; but at present it is quite the contrary; the rich act wisely through vainglory, the poor through littleness of soul act unseemly. What is worse than this anomaly? We do all for men, all for the things of earth. And these people utter words full of madness and much ridicule. The Lord saith indeed, “Blessed are they that mourn” ( Matt. v. 4 ), speaking of those who mourn 1707 for their sins; and no one mourneth that kind of mourning, nor careth for a lost soul; but this other we were not bidden to practice, and we practice it. 1708 “What then?” saith some one, “Is it possible being man not to weep?” No, neither do I 1709 forbid weeping, but I forbid the beating yourselves, the weeping immoderately. 1710 I am neither brutal nor cruel. I know that our nature asks 1711 and seeks for its friends and daily companions; it cannot but be grieved. As also Christ showed, for He wept over Lazarus. So do thou; weep, but gently, but with decency, but with the fear of God. If so thou weepest, thou dost so not as disbelieving the Resurrection, but as not enduring the separation. Since even over those who are leaving us, and departing to foreign lands, we weep, yet we do this not as despairing.
[5.] And so do thou weep, as if thou wert sending one on his way to another land. These things I say, not as giving a rule of action, but as condescending (to human infirmity). For if the dead man have been a sinner, and one who hath in many things offended God, it behooveth to weep (or rather not to weep only, since that is of no avail to him, but to do what one can to procure 1712 some comfort for him by almsgivings and offerings; 1713 ) but it behooveth also to rejoice at this, that his wickedness hath been cut short. If he have been righteous, it again 1714 behooveth to be glad, that what is his is now placed in security, free from the uncertainty of the future; if young, that he hath been quickly delivered from the common evils of life; if old, that he hath departed after taking to satiety that which is held desirable. But thou, neglecting to consider these things, incitest thy hand-maidens to act as mourners, as if forsooth thou wert honoring the dead, when it is an act of extreme dishonor. 1715 For honor to the dead is not wailings and lamentings, but hymns and psalmodies and an excellent life. The good man when he departeth, shall depart with angels, though no man be near his remains; but the corrupt, though he have a city to attend his funeral, shall be nothing profited. Wilt thou honor him who is gone? Honor him in another way, by alms-deeds, by acts of beneficence and public service. 1716 What avail the many lamentations? And I have heard also another grievous thing, that many women attract lovers by their sad cries, acquiring by the fervor of their wailings a reputation for affection to their husbands. O devilish purpose! O Satanic invention! 1717 How long are we but dust and ashes, how long but blood and flesh? Look we up to heaven, take we thought of spiritual things. 1718 How shall we be able to rebuke the heathen, 1719 how to exhort them, when we do such things? How shall we dispute with them concerning the Resurrection? How about the rest of heavenly wisdom? How shall we ourselves live without fear? Knowest not thou that of grief 1720 cometh death? for grief darkening 1721 the seeing part of the soul not only hindereth it from perceiving anything that it ought, but also worketh it great mischief. In one way then we offend God, and advantage neither ourselves nor him who is gone; in the other we please God, and gain honor among men. If we sink not down ourselves, He will soon remove the remains of our despondency; if we are discontented, He permitteth us to be given up to grief. If we are thankful, we shall not despond. “But how,” saith some one, “is it possible not to be grieved, when one has lost a son or daughter or wife?” I say not, “not to grieve,” but “not to do so immoderately.” For if we consider that God hath taken away, and that the husband or son which we had was mortal, we shall soon receive comfort. To be discontented is the act of those who seek for something higher than their nature. Thou wast born man, and mortal; why then grievest thou that what is natural hath come to pass? Grievest thou that thou art nourished by eating? Seekest thou to live without this? 1722 Act thus also in the case of death, and being mortal seek not as yet for immortality. Once for all this thing hath been appointed. Grieve not therefore, nor play the mourner, but submit to laws laid on all alike. Grieve for thy sins; this is good mourning, this is highest wisdom. Let us then mourn for this cause continually, that we may obtain the joy which is there, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.
Footnotes
225:1664[ “ and wiped His feet with her hair, whose brother Lazarus was sick. ” ] N.T.
225:1665al. “ make a question. ”
225:1666Transposed.
225:1667“ Therefore his sisters sent unto Him, saying, ” &c., N.T.
225:1668“ our brother, ” N.T.
225:1669al. “ to the Lord. ”
225:1670v. 6. “ When He had heard therefore that he was sick, He abode two days still in the same place where He was. ” N.T.
225:1671καταγωγἡ
225:1672[ “ again ” ] N.T.
226:1673al. “ more cowardly. ”
226:1674John 11:9, 10 . “ If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him. ” N.T.
226:1675al. “ and this He said desiring to show. ”
226:1676al. “ shall be. ”
226:1677John 11.13-15 . “ Howbeit, Jesus spake of his death, but they thought that He had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless, let us go to him. ” N.T.
226:1678ἄ ληπτος
226:1679al. “ alone ran. ”
226:1680John 11.17 . “ Then when Jesus came, He found that he had lain in the grave four days already. ”
226:1681i.e. that Lazarus was sick.
227:1682“ nigh unto Jerusalem, ” N.T.
227:1683[ “ To Martha and Mary ” ] N.T.
227:1684[ “ concerning their brother ” ] N.T.
227:1685Ben. has a different reading, with no variety of sense.
227:1686John 11.20 . “ Then Martha, when she heard that Jesus was coming, went and met Him, but Mary sat in the house. ”
227:1687al. “ had not yet heard. ”
227:1688al. “ but believed, saying. ”
227:1689The words are used by Martha also; but she afterwards implies want of faith.
227:1690al. “ they know not yet. ”
227:1691al. and that they knew not, is manifest from their saying, “ If Thou, ” &c., and from their adding, “ Whatsoever, ” &c.
227:1692“ But I know that even now, whatsoever, ” &c., N.T.
227:1693Ben. “ fitly made the saying of a middle character. ”
227:1694[ “ in the Resurrection ” ] N.T.
227:1695al. “ other help, ” al. “ helper. ”
228:1696al. “ she. ”
228:1697from John 11.25
228:1698or, “ of this death. ”
228:1699or, “ one who has risen. ”
228:1700al. “ making bloody. ”
228:1701al. “ and raise loud wailings, and leap. ”
228:1702lit. “ Greeks. ”
228:1703al. “ have been thus inflamed. ”
228:1704lit. “ Greeks. ”
228:1705i.e. about to sacrifice.
228:1706al. “ loose n. ”
229:1707al. “ bewail. ”
229:1708al. “ to mourn, and we mourn it. ”
229:1709al. “ why, do I. ”
229:1710al. “ I forbid not to grieve, but I forbid to act unseemly. ”
229:1711or, “ is overcome. ”
229:1712al. “ give. ”
229:1713see Hom. XII. p. 43, and note.
229:1714al. “ more. ”
229:1715al. “ folly, ” al. “ madness. ”
229:1716λειτουργίας
229:1717al. “ thought. ”
229:1718al. “ consider the spiritual. ”
229:1719lit. “ Greeks. ”
229:1720al. “ for of grief. ”
229:1721al. “ it darkens. ”
229:1722al. “ without meat. ”
Homily LXIII.
John 11:30, 31
“Now Jesus was not yet come into the town, but was in that place where Martha met Him. The Jews then which were with her,” and what follows. 1723
[1.] A great good is philosophy; the philosophy, I mean, which is with us. For what the heathen have is words and fables only; nor have these fables anything truly wise 1724 in them; since everything among those men is done for the sake of reputation. A great good then is true wisdom, and even here 1725 returns to us a recompense. For he that despises wealth, from this at once reaps advantage, 1726 being delivered from cares which are superfluous and unprofitable; 1727 and he that tramples upon glory from this at once receives his reward, being the slave of none, but free with the real freedom; and he that desires heavenly things hence receives his recompense, regarding present things as nothing, and being easily superior to every grief. Behold, for example, how this woman by practicing true wisdom even here received her reward. For when all were sitting by her as she mourned and lamented, she did not wait that the Master should come to her, nor did she maintain what might have seemed her due, nor was she restrained by her sorrow, (for, in addition to the other wretchedness, mourning women have this malady, that they wish to be made much of on account of their case,) but she was not at all so affected; as soon as she heard, she quickly came to Him. 1728 “Jesus was not yet come into the town.” 1729 He proceeded somewhat slowly, that He might not seem to fling Himself upon the miracle, but rather to be 1730 entreated by them. At least, it is either with an intention of implying this that the Evangelist has said the, “riseth up quickly,” or else he showeth that she ran so as to anticipate Christ’s arrival. She came not alone, but drawing after her the Jews that were in the house. Very wisely did her sister call 1731 her secretly, so as not to disturb those who had come together, and not mention the cause either; for assuredly many would have gone back, but now as though she were going to weep, all followed her. By these means again it is proved 1732 that Lazarus was dead.
John 11.32 . “And she fell at His feet.” 1733
She is more ardent than her sister. She regarded not the multitude, nor the suspicion which they had concerning Him, for there were many of His enemies, who said, “Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?” ( John 11.37 ); but cast out all mortal things in the presence of her Master, and was given up to one thing only, the honor of that Master. And what saith she?
“Lord, if Thou hadst been here, my brother had not died.”
What doth Christ? He converseth not at all with her for the present, nor saith to her what He said to her sister, (for a great multitude was by, and this was no fit time for such words,) He only acteth measurably and condescendeth; and to prove His human nature, weepeth in silence, and deferreth the miracle for the present. For since that miracle was a great one, and such as He seldom wrought, and since many were to believe 1734 by means of it, lest to work it without their presence should prove a stumbling-block to the multitude, and so they should gain nothing by its greatness, in order that He might not lose the quarry, 1735 He draweth to Him many witnesses by His condescension, and showeth proof of 1736 His human nature. He weepeth, and is troubled; for grief is wont to stir up the feelings. Then rebuking those feelings, (for He “groaned 1737 in spirit” meaneth, “restrained His trouble,”) He asked,
John 11.34 . “Where have ye laid him?”
So that the question might not be attended with lamentation. But why doth He ask? Because He desired not to cast Himself on (the miracle), but to learn all from them, to do all at their invitation, so as to free the miracle from any suspicion.
“They say unto Him, Come and see.”
John 11.35 . “Jesus wept.”
Seest thou that He had not as yet shown any sign of the raising, and goeth not as if to raise Lazarus, but as if to weep? For the Jews show that He seemed to them to be going to bewail, not to raise him; at least they said,
John 11:36, 37 . “Behold how he loved him! And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?”
Not even amid calamities did they relax their wickedness. Yet what He was about to do was a thing far more wonderful; for to drive away death when it hath come and conquered, is far more than to stay it when coming on. They therefore slander Him by those very points through which they ought to have marveled at His power. They allow for the time that He opened the eyes of the blind, and when they ought to have admired Him on account of that miracle, they, by means of this latter case, cast a slur upon it, as though it had not even taken place. And not from this only are they shown to be all corrupt, but because when He had not yet come, nor exhibited any action, they prevent Him with their accusations without waiting the end of the matter. Seest thou how corrupt was their judgment?
[2.] He cometh then to the tomb; and again 1738 rebuketh His feelings. Why doth the Evangelist carefully in several places mention that “He wept,” and that, “He groaned”? 1739 That thou mayest learn that He had of a truth put on our nature. For when this Evangelist is remarkable for uttering great things concerning Christ more than the others, in matters relating to the body, here he also speaketh much more humbly than they. 1740 For instance, concerning His death he hath said nothing of the kind; the other Evangelists declare that He was exceedingly sorrowful, that He was in an agony; but John, on the contrary, saith, that He even cast the officers backwards. So that he hath made up here what is omitted there, by mentioning His grief. When speaking of His death, Christ saith, “I have power to lay down My life” ( John 10.18 ), and then He uttereth no lowly word; therefore at the Passion they 1741 attribute to Him much that is human, to show the reality of the Dispensation. And Matthew proves this by the Agony, the trouble, the trembling, 1742 and the sweat; but John by His sorrow. For had He not been of our nature, He would not once and again have been mastered by grief. What did Jesus? He made no defense with regard to their charges; for why should He silence by words those who were soon to be silenced by deeds? a means less annoying, and more adapted to shame them.
John 11.39 . “He saith, Take ye away the stone.”
Why did not He when at a distance summon Lazarus, and place him before their eyes? Or rather, why did He not cause him to arise while the stone yet lay on the grave? For He who was able by His voice to move a corpse, and to show it again endowed with life, would much more by that same voice have been able to move a stone; He who empowered by His voice one bound and entangled in the grave-clothes to walk, would much more have been able to move a stone; why then did He not so? In order to make them witnesses of the miracle; that they might not say as they did in the case of the blind man, “It is he,” “It is not he.” For their hands 1743 and their coming to the tomb testified that it was indeed he. If they had not come, they might have deemed that they saw a vision, or one man in place of another. But now the coming to the place, the raising the stone, the charge given them to loose the dead man bound in grave-clothes from his bands; the fact that the friends who bore him from the tomb, knew from the grave-clothes 1744 that it was he; that his sisters were not left behind; that one of them said, “He now stinketh, for he hath been dead four days”; all these things, I say, were sufficient to silence the ill-disposed, as they were made witnesses of the miracle. On this account He biddeth them take away the stone from the tomb, to show that He raiseth the man. On this account also He asketh, “Where have ye laid him?” that they who said, “Come and see,” and who conducted Him, might not be able to say that He had raised another person; that their voice and their hands might bear witness, (their voice by saying, “Come and see,” their hands by lifting the stone, and loosing the grave-clothes,) as well as their eyes and ears, (the one by hearing His voice, the other by seeing Lazarus come forth,) and their smell also by perceiving the ill-odor, for Martha said, “He now stinketh, for he hath been dead four days.”
Therefore I said with good reason, that the woman did not at all understand Christ’s words, “Though he were dead, yet shall he live.” At least observe, that she speaketh as though the thing were impossible on account of the time which had intervened. For indeed it was a strange thing to raise a corpse which had been dead four days, and was corrupt. To the disciples Jesus said, “That the Son of Man may be glorified,” referring to Himself; but to the woman, “Thou shalt see the glory of God,” speaking of the Father. Seest thou that the weakness of the hearers is the cause of the difference of the words? He therefore remindeth her of what He had spoken unto her, well nigh rebuking her, as being forgetful. Yet He did not wish at present to confound the spectators, wherefore He saith, 1745
John 11.40 . “Said I not unto thee, that if thou wouldest believe, thou shouldest see the glory of God?”
[3.] A great blessing truly is faith, great, and one which makes great those who hold it rightly with (good) living. 1746 By this men (are enabled) to do the things of God in His 1747 name. And well did Christ say, 1748 “If ye have faith ye shall say unto this mountain, Remove, and it shall remove” ( Matt. xvii. 20 ); and again, “He that believeth on Me, the works that I do shall he do also, and greater works than these shall he do.” ( John 14.12 .) What meaneth He by “greater”? Those which the disciples are seen after this to work. For even the shadow of Peter raised a dead man; and so the power of Christ was the more proclaimed. Since it was not so wonderful that He while alive should work miracles, as that when He was dead others should be enabled to work in His name greater than He wrought. This was an indisputable proof of the Resurrection; nor if (that Resurrection) had been seen by all, would it have been equally believed. For men might have said that it was an appearance, but one who saw that by His name alone greater miracles were wrought than when He conversed with men, could not disbelieve unless he were very senseless. A great blessing then is faith when it arises from glowing feelings, great love, 1749 and a fervent soul; it makes us truly wise, it hides our human meanness, and leaving reasonings beneath, it philosophizes about things in heaven; or rather what the wisdom of men cannot discover, 1750 it abundantly comprehends and succeeds in. Let us then cling to this, and not commit to reasonings 1751 what concerns ourselves. For tell me, why have not the Greeks been able to find out anything? Did they not know all the wisdom of the heathen? 1752 Why then could they not prevail against fishermen and tentmakers, and unlearned persons? Was it not because the one committed all to argument, the others to faith? and so these last were victorious over Plato and Pythagoras, in short, over all that had gone astray; and they surpass those whose lives had been worn out in 1753 astrology and geometry, mathematics and arithmetic, and who had been thoroughly instructed in 1754 every sort of learning, and 1755 were as much superior to them as true and real philosophers are superior to those who are by nature foolish and out of their senses. 1756 For observe, these men asserted that the soul was immortal, or rather, they did not merely assert this, but persuaded others of it. The Greeks, on the contrary, did not at first know what manner of thing the soul was, and when they had found out, and had distinguished it from the body, they were again in the same case, the one asserting that it was incorporeal, the other that it was corporeal and was dissolved with the body. Concerning heaven again, the one said that it had life and was a god, but the fishermen both taught and persuaded that it was the work and device 1757 of God. Now that the Greeks should use reasonings is nothing wonderful, but that those who seem to be believers, that “they” should be found carnal, 1758 this is what may justly be lamented. 1759 And on this account they have gone astray, some saying that they know God as He knoweth Himself, a thing which not even any of those Greeks have dared to assert; others that God cannot beget without passion, not even allowing Him any superiority over men; 1760 others again, that a righteous life and exact 1761 conversation avail nothing. But it is not the time to refute these things now. [4.] Yet that a right faith availeth nothing if the life be corrupt, both Christ and Paul declare, having taken the more care for this latter part; Christ when He teacheth, 1762 “Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven” ( Matt. vii. 21 ); and again, “Many will say unto Me in that day, Lord, have we not prophesied in Thy Name? And I will profess unto them, I never knew you; depart from Me, ye that work iniquity” 1763 ( Matt. xxii. 23 ); (for they who take not heed to themselves, easily slip away 1764 into wickedness, even though they have a right faith;) and Paul, when in his letter to the Hebrews he thus speaks and exhorts them; “Follow peace with all men, and holiness, without which no man shall see the Lord.” ( Heb. xii. 14 .) By “holiness,” meaning chastity, so that it behooved each to be content with his own wife, and not have to do with 1765 any other woman; for it is impossible that one not so contented should be saved; he must assuredly perish though he have ten thousand right actions, since with fornication it is impossible to enter into the kingdom of heaven. Or rather, this is henceforth 1766 not fornication but adultery; for as a woman who is bound to a man, if she come together with 1767 another man, then hath committed adultery, so he that is bound to a woman, if he have another, hath committed adultery. Such an one shall not inherit the kingdom of heaven, but shall fall into the pit. Hear what Christ saith concerning these, 1768 “Their worm shall not die, 1769 and the fire shall not be quenched.” ( Mark ix. 44 .) For he can have no pardon, who after (possessing) a wife, and the comfort of a wife, then acts shamelessly towards another woman; since this is henceforth wantonness. 1770 And if the many abstain even from their wives when it be a season of fast or prayer, how great a fire doth he heap up for himself who is not even content with his wife, but mingleth with another; and if it is not permitted one who has put away and cast out his own wife to mingle with another, (for this is adultery,) how great evil doth he commit who, while his wife is in his house, brings in another. Let no one then allow this malady to dwell in his soul; let him tear it up by the root. He doth not so much wrong his wife as himself. For so grievous and unpardonable is this offense, that if a woman separate herself from a husband which is an idolater without his consent, God punisheth her; but if she separate herself from a fornicator, not so. Seest thou how great an evil this is? “If,” It saith, “any faithful woman have 1771 a husband that believeth not, and if he be pleased to dwell with her, let her not leave him.” ( 1 Cor. vii. 13 .) Not so concerning a harlot; but what? “If any man 1772 put away his wife, saving for the cause of fornication, he causeth her to commit adultery.” ( Matt. v. 32 .) For if the coming together maketh one body, he who cometh together with a harlot must needs become one body with her. How then shall the modest woman, being a member of Christ, receive such an one, or how shall she join to herself the member of an harlot. And observe the excess of the one (fornication) over the other (idolatry). The woman who dwelleth with an unbeliever is not impure; (“for,” It saith, “the unbelieving husband is sanctified by the wife”— 1 Cor. vi. 15 ;) not so with the harlot; but what? “Shall I then make the members of Christ the members of an harlot?” In the one case sanctification remains, and is not removed though the unbeliever dwelleth with his wife; but in the other case it departeth. A dreadful, a dreadful thing is fornication, and an agent for 1773 everlasting punishment; and even in this world it brings with it ten thousand woes. The man so guilty is forced to lead a life of anxiety and toil; he is nothing better off than those who are under punishment, creeping 1774 into another man’s house with fear and much trembling, suspecting all alike 1775 both slave and free. Wherefore I exhort you to be 1776 freed from this malady, and if you obey 1777 not, step not on the sacred threshold. 1778 Sheep that are covered with the scab, and full of disease, may not herd with those that are in health; we must drive them from the fold until they get rid of the malady. We have been made members of Christ; let us not, I entreat, become members of an harlot. This place is not a brothel but a church; if then thou hast the members of an harlot, stand not in the church, lest thou insult the place. If there were no hell, if there were no punishment, yet, after those contracts, those marriage torches, the lawful bed, the procreation of children, the intercourse, how couldest thou bear to join 1779 thyself to another? How is it that thou art not ashamed nor blushest? Knowest thou not that they who after the death of their own wife, introduce another into their own house, are blamed by many? yet this action hath no penalty attached to it: but thou bringest in another while thy wife is yet alive. What lustfulness is this! Learn what hath been spoken concerning such men, “Their worm,” It saith, “shall not die, and the fire shall not be quenched.” ( Mark ix. 44 .) Shudder at the threat, dread the vengeance. The pleasure here is not so great as the punishment there, but may it not came to pass that any one (here) become liable to that punishment, but that exercising holiness they may see Christ, and obtain the promised good things, which may we all enjoy, through the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Ghost be glory, for ever and ever. Amen.
Footnotes
230:1723John 11.31 . “ The Jews then which were with her, when they saw Mary that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. ”
230:1724al. “ any real wisdom. ”
230:1725ἐ ντεῦθεν
230:1726al. “ good. ”
230:1727al. “ senseless. ”
230:1728al. “ but rising straightway went to meet Him. ”
230:1729al. “ the place. ”
230:1730al. “ being. ”
230:1731al. “ speak to. ”
230:1732al. “ perhaps it is proved. ”
230:1733John 11:32, 33 . “ Then when Mary was come where Jesus was, and saw Him, she fell down at His feet, saying unto Him, Lord, if Thou hadst been here, my brother had not died. When Jesus therefore saw her weeping, and the Jews also weeping which came with her, He groaned in the spirit, and troubled Himself. ”
230:1734al. “ they were about to gain much. ”
230:1735τὴν θήραν
230:1736al. “ showeth for a time. ”
230:1737̓ Ενεβριμήσατο
231:1738John 11.38 . “ Jesus therefore, again groaning in Himself, cometh to the grave. It was a cave, and a stone lay upon it. ”
231:1739al. “ rebuked. ”
231:1740al. “ all things more humble. ”
231:1741i.e. the other Evangelists.
231:1742Ben. omits “ the trembling. ”
231:1743i.e. which raised the stone.
231:1744al. “ garments. ”
231:1745al. “ saith gently. ”
232:1746Ben. “ great and causing many blessings. ”
232:1747“ Jesus. ”
232:1748“ if ye believe, ” It saith, &c.
232:1749φίλτρου
232:1750al. “ discover, but slips off. ”
232:1751al. “ strip off by. ”
232:1752τὴν ἔξωθεν
232:1753al. “ who were familiar with. ”
232:1754al. “ had got together. ”
232:1755al. “ these they cast as dust, and. ”
232:1756al. “ so that these appeared henceforward to be truly philosophers, but those fools by nature and out of their senses. ”
232:1757al. “ devices. ”
232:1758lit. “ having only the natural life, ” ψυχικὸς , opposed in G. T. to πνευματικὸς
232:1759al. “ is the ridiculous thing. ”
232:1760al. “ the many. ”
232:1761al. “ right. ”
232:1762al. “ Christ discourseth the more about this, and saith. ”
232:1763al. “ I never knew you ” : and again, “ Rejoice not that the devils are subject to you ” : for, &c.
232:1764al. “ often turn aside. ”
232:1765al. “ attend to. ”
232:1766i.e. after marriage.
232:1767al. “ lie with. ”
233:1768al. “ for of such saith God. ”
233:1769“ dieth not, ” &c.
233:1770al. “ stupidity. ”
233:1771“ the woman which hath. ”
233:1772“ whosoever shall. ”
233:1773προξενοῦσα , al. ἐ πάγουσα
233:1774al. “ introducing himself. ”
233:1775al. “ everywhere. ”
233:1776al. “ give diligence to be. ”
233:1777al. “ will. ”
233:1778al. “ sanctuary. ”
233:1779al. “ place. ”
Homily LXIV.
John 11:41, 42
“Jesus lifted up His eyes, and said, Father, I thank Thee that Thou hast heard Me; and I knew that Thou hearest Me always, but because of the people which stand by, I said it.” And what follows.
[1.] What I have often said, I will now say, that Christ looketh not so much to His own honor as to our salvation; not how He may utter some sublime saying, but how something able to draw us to Him. On which account His sublime and mighty sayings are few, and those also hidden, but the humble and lowly are many, and abound 1780 through His discourses. For since by these men were the rather brought over, in these He continueth; and He doth not on the one hand utter these 1781 universally, lest the men that should come after should receive damage, nor, on the other hand, doth He entirely withhold those, 1782 lest the men of that time should be offended. Since they who have passed from lowmindedness unto perfection, 1783 will be able from even a single sublime doctrine to discern the whole, but those who were ever lowminded, unless they had often heard these lowly sayings, 1784 would not have come to Him 1785 at all. In fact, even after so many such sayings they do not remain firm, but even stone and persecute Him, and try to kill Him, and call Him blasphemer. And when He maketh Himself equal with God, they say, “This man blasphemeth” ( Matt. ix. 3 ); and when He saith, “Thy sins be forgiven thee” ( John 10.20 ), they moreover call Him a demoniac. So when He saith that the man who heareth His words is stronger than death, or, “I am in the Father and the Father in Me” ( John 8.51 ), they leave Him; and again, they are offended when He saith that He came down from heaven. ( John 6:33, 60 .) If now they could not bear these sayings, though seldom uttered, scarcely, had His discourse been always sublime, had it been of this texture, would they have given heed to Him? When therefore He saith, “As the Father commanded Me, so I speak” 1786 ( John 14.31 ); and, “I am not come 1787 of Myself” ( John 7.28 ), then they believe. That they did believe then is clear, from the Evangelist signifying this besides, and saying, “As He spake these words, many believed on Him.” ( John 5.30 .) If then lowly speaking drew men to 1788 faith, and high speaking scared them away, 1789 must it not be a mark of extreme folly not to see at a glance how to reckon 1790 the sole reason of those lowly sayings, namely, that they were uttered because of the hearers. Since in another place when He had desired to say some high thing, He withheld it, adding this reason, and saying, “Lest we should offend them, cast a hook into the sea.” ( Matt. xvii. 27 .) Which also He doth here; for after saying, “I know that Thou hearest Me always,” He addeth, “but because of the multitude which standeth around I said it, that they might believe.” Are these words ours? Is this a human conjecture? When then a man will not endure to be persuaded by what is written, that 1791 they were offended at sublime things, how, when he heareth Christ saying that He spake in a lowly manner that they might not be offended, how, after that, shall he suspect that the mean sayings belonged to His nature, not to His condescension? 1792 So in another place, when a voice came down from heaven, He said, “This voice came not because of Me, but for your sakes.” ( John 12.30 .) He who is exalted may be allowed to speak lowly things of himself, but it is not lawful for the humble to utter concerning himself anything grand or sublime. For the former ariseth from condescension, and has for its cause the weakness of the hearers; or rather (it has for its cause) the leading them to 1793 humblemindedness, and His being clothed in flesh, and the teaching the hearers to say nothing great concerning themselves, and His being deemed an enemy of God, and not being believed to have come from God, His being suspected of breaking the Law, and the fact that the hearers looked on Him with an evil eye, and were ill disposed towards Him, because He said that He was equal to God. 1794 But that a lowly man should say any great thing of Himself, hath no cause either reasonable or unreasonable; 1795 it can only be folly, impudence, and unpardonable boldness. Wherefore then doth Christ speak humbly, being of that ineffable and great Substance? For the reasons mentioned, and that He might not be deemed unbegotten; for Paul seems to have feared some such thing as this; wherefore he saith, “Except Him who did put all things under Him.” ( 1 Cor. xv. 27 .) This it is impious even to think of. Since if being less than Him who begat Him, and of a different Substance, He had been deemed equal, would He not have used every means that this might not be thought? But now He doth the contrary, saying, “If I do not the works of Him that sent Me, 1796 believe Me not.” ( John 10.37 .) Indeed His saying, that “I am in the Father and the Father in Me” ( John 14.10 ), intimateth to us the equality. It would have behooved, if He had been inferior, to refute this opinion with much vehemence, and not at all to have said, “I am in the Father and the Father in me” ( John 10.30 ), or that, “We are One,” or that, “He that hath seen Me, hath seen the Father.” ( John 14.9 .) Thus also, when His discourse was concerning power, He said, “I and the Father are One”; and when His discourse was concerning authority, He said again, “For as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He wilt” ( John 5.21 ); which it would be impossible that He should do were He of a different substance; or even allowing that it were possible, yet it would not have behooved to say this, lest they should suspect that the substance was one and the same. Since if in order that they may not suppose Him to be an enemy of God, He often even uttereth words unsuited to Him, much more should He then have done so; but now, His saying, “That they should honor the Son even as they honor the Father” ( John 5.23 ); His saying, “The works which He doeth, I do also” ( John 5.19 ); His saying that He is “the Resurrection, and the Life, and the Light of the world” ( John 11:25, John 8:12 ), are the expressions of One making Himself equal to Him who begat Him, and confirming the suspicion which they entertained. Seest thou 1797 how He maketh this speech and defense, to show that He broke not the Law, and that He not only doth not remove, but even confirmeth the opinion of His equality with the Father? So also when they said, “Thou blasphemest, because thou makest thyself God” ( John 10.33 ), from equality of works He established this thing.
[2.] And why say I that 1798 the Son did this, when the Father also who took not 1799 the flesh doeth the same thing? For He also endured that many lowly things should be said concerning Him for the salvation of the hearers. For the, “Adam, where art thou?” ( Gen. iii. 9 ), and, “That I may know whether they have done altogether according to the cry of it” ( Gen. xviii. 21 ); and, “Now I know that thou fearest God” ( Gen. xxii. 12 ); and, “If they will hear” ( Ezek. iii. 11 ); and, “If they will understand” ( Deut. v. 29 ); and, “Who shall give the heart of this people to be so?” and the expression, “There is none like unto Thee among the gods, O Lord” ( Ps. lxxx. 29 ); these and many other like sentences in the Old Testament, if a man should pick them out, he will find to be unworthy of the dignity of God. In the case of Ahab it is said, “Who shall entice Ahab for Me?” ( 2 Chron. xviii. 19 .) And the continually preferring Himself to the gods of the heathen in the way of comparison, all these things are unworthy of God. Yet in another way they are made worthy of Him, for He is so kind, that for our salvation He careth not for expressions which become His dignity. Indeed, the becoming man is unworthy of Him, and the taking the form of a servant, and the speaking humble words, and the being clothed in 1800 humble (garments), unworthy if one looks to His dignity, but worthy if one consider the unspeakable riches 1801 of His lovingkindness. And there is another cause of the humility of His words. What is that? It is that they knew and confessed 1802 the Father, but Him they knew not. Wherefore He continually betaketh Himself to the Father as being confessed by them, because He Himself was not as yet deemed worthy of credit; not on account of any inferiority of His own, but because of the folly and infirmity of the hearers. On this account He prayeth, and saith, “Father, I thank Thee that Thou hast heard Me.” For if He quickeneth whom He will, and quickeneth in like manner as doth the Father, wherefore doth He call upon Him?
But it is time now to go through the passage from the beginning. 1803 “Then they took up the stone where the dead man lay. And Jesus lifted up His eyes, and said, Father, I thank Thee that Thou hast heard Me. And I knew that Thou hearest Me always, but because of the people that stand by I said it, that they might believe that Thou hast sent Me.” Let us then ask the heretic, Did He receive an impulse 1804 from the prayer, and so raise the dead man? How then did He work other miracles without prayer? saying, “Thou evil spirit, I charge thee, come out of him” ( Mark ix. 25 ); and, “I will, be thou clean” ( Mark i. 41 ); and, “Arise, take up thy bed” ( John 5.8 ); and, “Thy sins be forgiven thee” ( Matt. ix. 2 ); and to the sea, “Peace, be still.” ( Mark iv. 39 .) In short, what hath He more than the Apostles, if so be that He also worketh by 1805 prayer? Or rather I should say, that neither did they work all with prayer, but often they wrought without prayer, calling upon the Name of Jesus. Now, if His Name had such great power, how could He have needed prayer? Had He needed prayer, His Name would not have availed. When He wholly made man, what manner of prayer did He need? was there not then great equality of honor? “Let Us make,” It saith, “man.” ( Gen. i. 26 .) What could be greater sign of weakness, if He needed prayer? But let us see what the prayer was; “I thank Thee that Thou hast heard Me.” Who now ever prayed in this manner? Before uttering any prayer, He saith, “I thank Thee,” showing that He needed not prayer. 1806 “And I knew that Thou hearest Me always.” This He said not as though He Himself were powerless, but to show that His will and the Father’s is one. But why did He assume the form of prayer? Hear, not me, but Himself, saying, “For the sake of the people which stand by, that they may believe that Thou hast sent Me.” He said not, "That they may believe that I am inferior, that I have need of an impulse from above, that without prayer I cannot do anything; but, “That Thou hast sent Me.” For all these things the prayer declareth, if we take it simply. He said not, “Thou hast sent me weak, acknowledging servitude, and doing nothing of Myself”; but dismissing all these things, that thou mayest have no such suspicions, He putteth the real cause of the prayer, “That they may not deem Me an enemy of God; that they may not say, He is not of God, that I may show them that the work hath been done according to Thy will.” All but saying, “Had I been an enemy of God, what is done would not have succeeded,” but the, “Thou heardest Me,” is said in the case of friends and equals. “And I knew that Thou hearest Me always,” that is, “in order that My will be done I need no prayer, except to persuade men that to Thee and Me belongeth one will.” “Why then prayest Thou?” For the sake of the weak and grosser 1807 sort.
John 11.43 . “And when He had thus spoken, He cried with a loud voice.”
Why said He not, “In the name of My Father come forth”? Or why said He not, “Father, raise him up”? Why did he omit all these expressions, and after assuming the attitude of one praying, show by His actions His independent authority? Because this also was a part of His wisdom, to show condescension by words, but by His deeds, power. For since they had nothing else to charge Him with except that He was not of God, and since in this way they deceived many, He on this account most abundantly proveth this very point by what He saith, and in the way that their infirmity required. For it was in His power by other means to show at once His agreement with the Father and His own dignity, but the multitude could not ascend so far. And He saith,
“Lazarus, come forth.”
[3.] This is that of which He spake, “The hour is coming, when the dead shall hear the voice of the Son of God, and they that hear shall live.” ( John 5.28 .) For, that thou mightest not think that He received the power of working from another, He taught thee this before, and gave proof by deeds, and said not, Arise, but, “Come forth,” conversing with the dead man as though living. What can be equal to this authority? And if He doth it not by His own strength, what shall He have more than the Apostles, who say, “Why look ye so earnestly on us as though by our own power or holiness we had made this man to walk?” ( Acts iii. 12 .) For if, not working by His own power, He did not add what the Apostles said concerning themselves, they will in a manner be more truly wise than He, because they refused the glory. And 1808 in another place, “Why do ye these things? We also are men of like passions as you.” ( Acts xiv. 15 .) The Apostles since they did nothing of themselves, spoke in this way to persuade men of this; but He when the like opinion was formed concerning Him, would He not have removed the suspicion, if at least He did not act by His own authority? Who would assert this? But in truth Christ doeth the contrary, when He saith, 1809 “Because of the people which stand by I said it, that they might believe”; so that had they believed, there would have been no need of prayer. Now if prayer were not beneath His dignity, why should He account them the cause of His praying? Why said He not, “I do it in order that they may believe that I am not equal to Thee”; for He ought on account of the suspicion to have come to this point. When He was suspected of breaking the Law, He used the very expression, even when they had not said anything, “Think not that I am come to destroy the Law” ( Matt. v. 17 ); but in this place He establisheth their suspicion. In fact, what need was there at all of going such a round, and of using such dark sayings? It had been enough to say, “I am not equal,” and to be rid of the matter. “But what,” saith some one, “did He not say that, I do not My own will?” Even this He did in a covert way, and one suited to their infirmity, and from the same cause through which the prayer was made. But what meaneth “That Thou hast heard Me”? It meaneth, 1810 “That there is nothing on My part opposed to Thee.” As then the, “That Thou hast heard Me,” is not the saying of one declaring, that of Himself He had not the power, (for were this the case, it would be not only impotence but ignorance, if before praying He did not know that God would grant the prayer; and if He knew not, how was it that He said, “I go that I may awake him,” instead of, “I go to pray My Father to awake him?”) As then this expression is a sign, not of weakness, but of identity of will, so also is the, “Thou hearest Me always.” We must then either say this, or else that it was addressed to their suspicions. If now He was neither ignorant nor weak, it is clear that He uttereth these lowly words, that thou mayest be persuaded by their very excess, and mayest be compelled to confess, that they suit not His dignity, but are from condescension. What then say the enemies of truth? “He spake not those words, Thou hast heard me,” saith some one, “to the infirmity of the hearers, but in order to show a superiority.” Yet this was not to show a superiority, 1811 but to humble Himself greatly, and to show Himself as having nothing more than man. For to pray is not proper to God, nor to the sharer of the Throne. Seest thou then that He came to this 1812 from no other cause than their unbelief? Observe at least that the action beareth witness to His authority.
“He called, and the dead man came forth wrapped.” 1813 Then that the matter might not seem to be an appearance, (for his coming forth bound did not seem to be less marvelous than his resurrection,) Jesus commanded to loose him, in order that having touched and having been near him, they might see that it was really he. And He saith,
“Let him go.”
Seest thou His freedom from boastfulness? He doth not lead him on, nor bid him go about 1814 with Him, lest He should seem to any to be showing him; so well knew He how to observe moderation.
When the sign had been wrought, some wondered, others went and told it to the Pharisees. 1815 What then did they? When they ought to have been astonished and to have admired Him, they took counsel to kill Him who had raised the dead. What folly! They thought to give up to death Him who had overcome death in the bodies of others.
John 11.47 . “And they said, What do we? for this man doeth many miracles.”
They still call Him “man,” these who had received such proof of His divinity. “What do we?” They ought to have believed, and served, and bowed down to Him, and no longer to have deemed Him a man.
John 11.48 . “If we let him thus alone, the Romans will come, 1816 and will take away both our nation and city.” 1817
What is it which they counsel to do? 1818 They wish to stir up the people, as though they themselves would be in danger on suspicion of establishing a kingdom. “For if,” saith one of them, “the Romans learn 1819 that this Man is leading the multitudes, they will suspect us, 1820 and will come and destroy our city.” Wherefore, tell me? Did He teach revolt? Did He not permit you to give tribute to Cæsar? Did not ye wish to make Him a king, and He fly from you? Did He not follow 1821 a mean and unpretending 1822 life, having neither house nor anything else of the kind? They therefore said this, not from any such expectation, but from malice. Yet it so fell out contrary to their expectation, and the Romans took their nation and city when they had slain Christ. For the things done by Him were beyond all suspicion. For He who healed the sick, and taught the most excellent way of life, and commanded men to obey their rulers, was not establishing but undoing a tyranny. “But,” saith some one, “we conjecture from former (impostors).” But they taught revolt, He the contrary. Seest thou that the words were but a pretense? For what action of the kind did He exhibit? Did He lead about with Him 1823 pompous 1824 guards? had He a train of chariots? Did He not seek the deserts? But they, that they may not seem to be speaking from their own ill feeling, 1825 say that all the city is in danger, that the common weal is being plotted against, and that they have to fear the worst. These were not the causes of your captivity, but things contrary to them; both of this last, and of the Babylonish, and of that under Antiochus which followed: it was not that there were worshipers among you, but that there were among you those who did unjustly, and excited God to wrath, this caused you to be given up into bondage. But such a thing is envy, allowing men to see nothing which they ought to see, when it has once for all blinded the soul. Did He not teach men to be meek? Did He not bid them when smitten on the right cheek to turn the other also? Did He not bid them when injured to bear it? to show greater readi ness to endure evil, than others have to inflict it? Are these, tell me, the signs of one establishing a tyranny, and not rather of one pulling a tyranny down?
[4.] But, as I said, a dreadful thing is malice, and full of hypocrisy; this hath filled the world with ten thousand evils; through this malady the law courts are filled, from this comes the desire of fame and wealth, from this the love of rule, and insolence, 1826 through this the roads have wicked robbers and the sea pirates, 1827 from this proceed the murders through the world, through this our race is rent asunder, and whatever evil thou mayest see, thou wilt perceive to arise from this. This hath even burst into 1828 the churches, this hath caused ten thousand dreadful things from the beginning, this is the mother of avarice, this malady hath turned all things upside down, and corrupted justice. For “gifts,” It saith, “blind the eyes of the wise, and as a muzzle on the mouth turn away reproofs.” ( Ecclesiasticus 20.29 , LXX. and marg. of E.V.) This makes slaves of freemen, concerning this we talk every day, and no good comes of it, we become worse than wild beasts; we plunder orphans, strip widows, do wrong to the poor, join woe to woe. “Alas! that the righteous hath perished from the earth!” ( Mic. 7:1, 2 .) It is our part too henceforth to mourn, or rather we have need to say this every day. We profit nothing by our prayers, nothing by our advice and exhortation, it remaineth therefore that we weep. Thus did Christ; after having many times exhorted those in Jerusalem, when they profited nothing, He wept at their hardness. 1829 This also do the Prophets, and this let us do now. Henceforth is the season for mourning and tears and wailing; it is seasonable for us also to say now, “Call for the mourning women, and send for the cunning women, that they may cry aloud” ( Jer. ix. 17 ); perhaps thus we shall be able to cast out the malady of those who build splendid houses, of those who surround themselves with lands gotten by rapine. It is seasonable to mourn; but do ye take part with me in the mourning, ye who have been stripped and injured, by your mournings bring down my tears. But while mourning we will mourn, not for ourselves but for them; they have not injured you, but they have destroyed themselves; for you have the Kingdom of heaven in return for the injustice done you, they hell in return for their gain. On this account it is better to be injured than to injure. Let us bewail them with a lamentation not of man’s making, 1830 but that from the Holy Scriptures with which the Prophets also wailed. With Isaiah let us wail bitterly, and say, “Woe, they that add house to house, that lay field to field, that they may take somewhat from their neighbor; will ye dwell alone upon the earth? Great houses and fair, and there shall be no inhabitants in them.” ( Isa. 5:8, 9 .)
Let us mourn with Nahum, and say with him, “Woe to him that buildeth his house on high.” (Perhaps Jer. xxii. 13 .) Or rather let us mourn for them as Christ mourned for those of old. “Woe to you that are rich, for ye have received your consolation.” ( Luke vi. 24 .) Let us, I beseech you, not cease thus lamenting, and if it be not unseemly, let us even beat our breasts for the carelessness of our brethren. Let us not weep for him who is already dead, but let us weep for the rapacious man, the grasping, the covetous, the insatiable. Why should we mourn for the dead, in whose case it is impossible henceforth to effect anything? Let us mourn for these who are capable even of change. But while we are lamenting, perhaps they will laugh. Even this is a worthy cause for lamentation, that they laugh when they ought to mourn. For had they been at all affected by our sorrows, it would have behooved us to cease from sorrowing on account of their promise of amendment; but since they are of an insensible disposition, let us continue to weep, not merely for the rich, but for the lovers of money, the greedy, the rapacious. Wealth is not an evil thing, (for we may use it rightly when we spend it upon those who have need,) but greediness is an evil, and it prepares 1831 deathless punishments. Let us then bewail them; perhaps there will be some amendment; or even if they who have fallen in do not escape, others at least will not fall into the danger, but will guard against it. May it come to pass that both they may be freed from their malady, and that none of us may ever fall into it, that we all may in common obtain the promised goods, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.
Footnotes
234:1780lit. “ overflow. ”
234:1781αὐτὰ
234:1782αὐτὰ , i.e. higher sayings.
234:1783al. “ have passed to perfection, ” al. “ have passed from low-mindedness. ”
234:1784ταῦτα
234:1785al. “ have been held. ”
234:1786“ so I do, ” N.T.
234:1787al. “ I speak nothing. ”
234:1788al. “ caused. ”
234:1789ἀ πεσοβεῖ
234:1790al. “ not to reckon. ”
234:1791or, “ because. ”
234:1792al. for when we are persuaded from the actions that the men are offended at high sayings, and when He saith Himself, that “ on this account I speak in a lowly way, lest they should be offended, ” who will yet suspect, &c.
234:1793al. “ to look to. ”
234:1794al. and the maliciousness of the hearers, and its being continually said in the Old (Covenant), “ The Lord thy God is One Lord. ”
234:1795al. “ hath no cause at all that is specious. ”
235:1796“ My Father, ” N.T.
235:1797al. “ now to show that, ” &c.
235:1798al. “ if. ”
235:1799al. “ put not on. ”
235:1800al. “ enduring mean things. ”
235:1801al. “ greatness. ”
235:1802al. “ admired. ”
235:1803al. “ to enter on the passage itself. ”
235:1804ῥ οπὴν
235:1805al. “ upon. ”
236:1806al. some mss. add, “ for Thou doest all things, whatsoever I will, He saith. ”
236:1807al. “ meaner. ”
236:1808al. again, “ why look ye, ” &c., “ we also, ” &c.
236:1809al. but He even saith the contrary “ because, ” &c.
236:1810al. so then the “ hearing Me always ” meaneth, &c.
237:1811i.e. a mere superiority of the Father.
237:1812i.e. to use prayer.
237:1813John 11.44 . “ And he that was dead came forth, bound hand and foot with grave clothes: and his face was bound about with a napkin. ” N.T. “ Jesus saith unto them, Loose him. ” N.T.
237:1814al. “ walk. ”
237:1815John 11.45-47 . “ Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on Him. But some of them went their ways to the Pharisees, and told them what things Jesus had done. Then gathered the Chief Priests and Pharisees a council. ” N.T.
237:1816al. “ are coming. ”
237:1817N.T. “ All men will believe on Him, and the Romans shall come and take away both our place and nation. ”
237:1818al. “ which they mean to say? ”
237:1819al. “ see. ”
237:1820al. “ us about a kingdom. ”
237:1821al. “ exhibit. ”
237:1822al. “ plain. ”
237:1823al. “ did He surround Himself with. ”
237:1824σοβοῦντας
237:1825ἀ πὸ παθοῦς τοῦ ἐαυτῶν . Sav. reads τὸ π. τοῦ ἑ
238:1826al. “ vainglory. ”
238:1827al. “ the roads and the sea are beset. ”
238:1828εἰσεκώμασε
238:1829al. “ misfortune. ”
238:1830al. “ not the common. ”
238:1831προξενοῦσα
Homily LXV.
John 11:49, 50
“And one of them, Caiaphas, being the High Priest that same year, said unto them, Ye know nothing at all, nor consider that it is expedient that one man should die for the people, and that the whole nation perish not,” &c.
[1.] “ The heathen are stuck fast in the destruction which they made; in the trap which they hid is their foot taken.” ( Ps. ix. 15 , LXX.) This hath been the case with the Jews. They said that they would kill Jesus, lest the Romans should come and take away their place and nation; and when they had killed Him, these things happened unto them, and when they had done that by doing which they thought to escape, they yet did not escape. He who was slain is in Heaven, and they who slew have for their portion hell. Yet they did not consider these things; but what? “They desired,” It saith, “from that day forth to kill Him” ( John 11.53 ), for they said, “The Romans will come, and will take away our nation; and a certain one of them, Caiaphas, being High Priest that year, said,” (being more shameless than the rest,) “Ye know nothing.” What the others made matter of doubt, and put forth in the way of deliberation, this man cried aloud, shamelessly, openly, audaciously. For what saith he? “Ye know nothing, nor consider that it is expedient that one man should die, and that the whole nation perish not.”
John 11.51 . “And this spake he not of himself, but being High Priest he prophesied.” 1832
Seest thou how great is the force of the High Priest’s authority? or, since he had in any wise been deemed worthy of the High Priesthood, although unworthy thereof, he prophesied, not knowing what he said; and the grace merely made use of his mouth, but touched not his accursed heart. Indeed many others have foretold things to come, although unworthy to do so, as Nebuchadnezzar, Pharaoh, Balaam; and the reason of all is evident. But what he saith is of this kind. “Ye still sit quiet, ye give heed but carelessly to this matter, and know not how to despise one man’s safety for the sake of the community.” See how great is the power of the Spirit; from an evil imagination It was able to bring forth words full of marvelous prophecy. The Evangelist calleth the Gentiles “children of God,” from what was about to be: as also Christ Himself saith, “Other sheep I have” ( John 10.16 ), so calling them from what should afterwards come to pass.
But what is, “being High Priest that year”? This matter as well as the rest had become corrupt; for from the time that offices became matters of purchase, they were no longer priests for the whole period of their lives, but for a year. Notwithstanding, even in this state of things the Spirit was still present. But when they lifted up their hands against Christ, then It left them, and removed to the Apostles. This the rending of the veil declared, and the voice of Christ which said, “Behold, your house is left unto you desolate.” ( Matt. xxiii. 38 .) And Josephus, who lived a short time after, saith, that certain Angels who yet remained with them, (to see) if they would alter their ways, left them. 1833 While the vineyard stood, all things 1834 went on; but when they had slain the Heir, no longer so, but they perished. And God having taken it from the Jews, as a glorious garment from an unprofitable son, gave it to right-minded servants of the Gentiles, leaving the others desolate and naked. It was, moreover, no small thing that even an enemy should prophesy this. This might draw over others also. For in respect of his 1835 will, matters fell out contrariwise, since, 1836 when He died, the faithful were on this account delivered from the punishment to come. What meaneth, “That He might gather together those near and those afar off” ( John 11.52 )? He made them one Body. The dweller in Rome deemeth the Indians a member of himself. What is equal to this “gathering together”? And the Head of all is Christ.
John 11.53 . “From that day forth the Jews 1837 took counsel to put Him to death.”
And, in truth, had sought to do so before; for the Evangelist saith, “Therefore the Jews sought to kill Him” ( John 5.18 ); and, “Why seek ye to kill Me?” ( John 7.19 .) But then they only sought, now they ratified their determination, and treated the action as their business.
John 11.54 . “But Jesus walked no more openly in Jewry.” 1838
[2.] Again He saveth Himself in a human manner, and this He doth continually. But I have mentioned the reason for which He often departed and withdrew. And at this time He dwelt in Ephratah, near the wilderness, and there He tarried with His disciples. How thinkest thou that those disciples were confounded when they beheld Him saving Himself after the manner of a man? After this no man followed Him. For since the Feast was nigh, all were running to Jerusalem; but they, 1839 at a time when all others were rejoicing and holding solemn assembly, hide themselves, and are in danger. Yet still they tarried with Him. For they hid themselves in Galilee, at the time of the Passover and the Feast of Tabernacles; and after this again during the Feast, they only of all were with their Master in flight and concealment, manifesting their good will to Him. Hence Luke recordeth that He said, “I abode with you in temptations”; 1840 and this He said, showing that they were strengthened by His influence. 1841
John 11.55 . 1842 “And many went up from the country to purify themselves.”
John 11.57 . “And the High Priests and Pharisees had commanded that they should lay hands on Him.”
A marvelous purification, with a murderous will, with homicidal intentions, and bloodstained hands!
John 11.56 . “And they said, Think ye that he will not come to the feast?”
By means of the Passover they plotted against Him, and made the time of feasting a time of murder, that is, He there would fall into their hands, because the season summoned Him. What impiety! When they needed greater carefulness, and to forgive those who had been taken for the worst offenses, then they attempted to ensnare One who had done no wrong. Yet by acting thus they had already not only profited nothing, but become ridiculous. For this end coming among them continually He escapeth, and restraineth them when they take counsel 1843 to kill Him, and maketh them to be in perplexity, desiring to prick them by the display of His power; that when they took Him, they might know that what had been done was done, not by their power, but by His permission. For not even at that time could they take Him, and this though Bethany was near; and when they did take Him, He cast them backwards.
John 12:1, 2 . “Then six days before the Passover He came to Bethany, where Lazarus was, and feasted with them; and Martha served, but Lazarus sat at meat.” 1844
This was a proof of the genuineness of his resurrection, that after many days he both lived and ate. “And Martha ministered”; whence it is clear that the meal was in her house, for they received Jesus as loving and beloved. Some, however, say, that it took place in the house of another. Mary did not minister, for she was a disciple. Here again she acted in the more spiritual manner. For she did not minister as being invited, nor did she afford her services to all alike. But she directeth 1845 the honor to Him alone, and approacheth Him not as a man, but as a God. On this account she poured out the ointment, 1846 and wiped (His feet) with the hairs of her head, which was the action of one who did not entertain the same opinion concerning Him as did others; yet Judas rebuked her, under the pretense forsooth of carefulness. What then saith Christ? “She hath done a good work for My burying.” 1847 But why did He not expose the disciple in the case of the woman, nor say to him what the Evangelist hath declared, that on account of his own thieving he rebuked her? In His abundant longsuffering He wished to bring him to a better mind. 1848 For because He knew that he was a traitor, He from the beginning often rebuked him, saying, “Not all believe,” and, “One of you is a devil.” ( John 6.64 .) He showed them that He knew him to be a traitor, yet He did not openly rebuke him, but bare with him, desiring to recall him. How then saith another Evangelist, that all the disciples used these words? ( Matt. xxvi. 70 .) All used them, and so did he, but the others not with like purpose. And if any one ask why He put the bag of the poor in the hands of a thief, and made him steward who was a lover of money, we would reply, that God knoweth the secret reason; but that, if we may say something by conjecture, it was that He might cut off from him all excuse. For he could not say that he did this thing 1849 from love of money, (for he had in the bag sufficient to allay his desire,) but from excessive wickedness which Christ wished to restrain, using much condescension towards him. Wherefore He did not even rebuke him as stealing, although aware of it, stopping the way to his wicked desire, and taking from him all excuse. “Let her alone,” He saith, “for against the day of My burying hath she done 1850 this.” Again, He maketh mention of the traitor in speaking of His burial. But him the reproof reacheth not, nor doth the expression soften 1851 him, though sufficient to inspire him with pity: as if He had said, “I am burdensome and troublesome, but wait a little while, and I shall depart.” This too he intended in saying,
John 12.8 . “But Me ye have not always.” 1852
But none of these things turned back 1853 that savage madman; yet in truth Jesus said and did far more than this, He washed his feet that night, made him a sharer in the table and the salt, a thing which is wont to restrain even the souls of robbers, and spake other words, enough to melt a stone, and this, not long before, but on the very day, in order that not even time might cause it to be forgotten. But he stood out against all.
[3.] For a dreadful, a dreadful thing is the love of money, it disables both eyes and ears, and makes men worse to deal with than a wild beast, allowing a man to consider neither conscience, nor friendship, nor fellowship, nor the salvation of his own soul, but having withdrawn them at once from all these things, like some harsh mistress, 1854 it makes those captured by it its slaves. And the dreadful part of so bitter a slavery is, that it persuades them even to be grateful for it; and the more they become enslaved, the more doth their pleasure increase; and in this way especially the malady becomes incurable, in this way the monster becomes hard to conquer. This made Gehazi a leper instead of a disciple and a prophet; this destroyed Ananias and her with him; 1855 this made Judas a traitor; this corrupted the rulers of the Jews, who received gifts, and became the partners of thieves. This hath brought in ten thousand wars, filling the ways with blood, the cities with wailings and lamentations. This hath made meals to become impure, and tables accursed, and hath filled food with transgression; therefore hath Paul called it “idolatry”: ( Col. iii. 5 ), and not even so hath he deterred men from it. And why calleth he it “idolatry”? Many possess wealth, and dare not use it, but consecrate it, handing it down untouched, not daring to touch it, as though it were some dedicated thing. And if at any time they are forced to do so, they feel as though they had done something unlawful. Besides, as the Greek carefully tends his graven image, 1856 so thou entrusteth thy gold to doors and bars; providing a chest instead of a shrine, and laying it up in silver vessels. But thou dost not bow down to it as he to the image? Yet thou showest all kind of attention to it.
Again, he would rather give up his eyes or his life than his graven image. So also would those who love gold. “But,” saith one, “I worship not the gold.” Neither doth he, he saith, worship the image, but the devil that dwelleth in it; and in like manner thou, though thou worship not the gold, yet thou worshipest that devil who springeth on thy soul, from the sight of the gold and thy lust for it. For more grievous than an evil spirit is the lust of money-loving, and many obey it more than others do idols. For these last in many things disobey, but in this case they yield everything, and whatever it telleth them to do, they obey. What saith it? “Be at war with all,” it saith, “at enmity with all, know not nature, despise God, sacrifice to me thyself,” and in all they obey. To the graven images they sacrifice oxen and sheep, but avarice saith, Sacrifice to me thine own soul, and the man obeyeth. Seest thou what kind of altars it hath, what kind of sacrifices it receiveth? The covetous shall not inherit the Kingdom of God, but not even so do they fear. ( 1 Cor. vi. 10 .) Yet this desire is 1857 weaker than all the others, it is not inborn, nor natural, (for then it would have been placed in us at the beginning;) but there was no gold at the beginning, and no man desired gold. But if you will, I will tell you whence the mischief entered. By each man’s envying the one before him, men have increased the disease, and he who has gotten in advance provokes him who had no desire. For when men see splendid houses, and extensive lands, and troops of slaves, and silver vessels, and great heaps of apparel, they use every means to outdo them; so that the first set of men are causes of the second, and these of those who come after. Now if they would be sober-minded, they would not be teachers (of evil) to others; yet neither have these any excuse. For others there are also who despise riches. “And who,” saith one, “despises them?” For the terrible thing is, that, because wickedness is so general, this seems to have become impossible, and it is not even believed that one can act aright. Shall I then mention many both in cities and in the mountains? And what would it avail? Ye will not from their example become better. Besides, our discourse hath not now this purpose, that you should empty yourselves of your substance: I would that ye could do so; however, since the burden is too heavy for you, I constrain you not; only I advise you that you desire not what belongs to others, that you impart somewhat of your own. Many such we shall find, contented with what belongs to them, taking care of their own, and living on honest labor. Why do we not rival and imitate these? Let us think of those who have gone before us. Do not their possessions stand, preserving nothing but their name; such an one’s bath, such an one’s suburban seat and lodging? Do we not, when we behold them, straightway groan, when we consider what toil he endured, what rapine committed? and now he is nowhere seen, but others luxuriate in his possessions, men whom he never expected would do so, perhaps even his enemies, while he is suffering extremest punishment. These things await us also; for we shall certainly die, and shall certainly have to submit to the same end. How much wrath, tell me, how much expense, how many enmities these men incurred; and what the gain? Deathless punishment, and the having no consolation; and the being not only while alive, but when gone, accused by all? What? when we see the images of the many laid up in their houses, shall we not weep the more? Of a truth well said the Prophet, “Verily, every man living disquieteth himself in vain” ( Ps. xxxix. 11 , LXX.); for anxiety about such things is indeed disquiet, disquiet and superfluous trouble. But it is not so in the everlasting mansions, not so in those tabernacles. Here one hath labored, and another enjoys; but there each shall possess his own labors, and shall receive a manifold reward. Let us press forward to get that possession, there let us prepare for ourselves houses, that we may rest in Christ Jesus our Lord, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.
Footnotes
239:1832“ Being High Priest that year, he prophesied that Jesus should die for that nation, ” ver. 52, “ and not for that nation only, but that also He should gather together in one the children of God that were scattered abroad. ” G. T.
239:1833De Bell. Jud . l. 6, 31. “ During the Festival called Pentecost, the Priests having come by night into the Inner temple to perform their services, as was their custom, reported that they perceived a motion and noise, and after that a voice as of a multitude, Let us depart hence. ”
239:1834πάντα ἐγίνετο
239:1835“ Caiaphas. ”
239:1836al. “ and. ”
239:1837“ they, ” N.T.
239:1838John 11.54 . “ Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples. ” John 11.55 . “ And the Jews’ Passover was nigh at hand. ” N.T.
240:1839i.e. the disciples.
240:1840Luke xxii. 28 . “ Ye are they which have continued with Me in My temptations. ”
240:1841ῥ οπῆς
240:1842John 11.55-57 . “ And many went out of the country up to Jerusalem before the Passover to purify themselves. Then sought they for Jesus, and spake among themselves as they stood in the Temple, What think ye, that He will not come to the feast? Now both the Chief Priests and Pharisees had given a commandment, that if any man knew where He were, he should show it, that they might take Him. ” N.T.
240:1843al. “ wish. ”
240:1844John 12:1, 2 . “ Then Jesus, six days before the Passover, came to Bethany, where Lazarus was which had been dead, whom He raised from the dead. There they made Him a supper, and Martha served, but Lazarus was one of them that sat at the table with Him. ” N.T.
240:1845περιίστησι
240:1846John 12.3-6 . “ Then took Mary a pound of ointment of spikenard, very precious, and anointed the feet of Jesus, and wiped His feet with her hair: and the whole house was filled with the odor of the ointment. Then saith one of His disciples, Judas Iscariot, Simon’s son, which should betray Him, Why was not this ointment sold for three hundred pence, and given to the poor? This he said, not that he cared for the poor, but because he was a thief, and had the bag, and bare what was put therein. ”
240:1847These words are from St. Matthew or St. Mark. In St. John we read, John 12.7 , “ Then said Jesus, Let her alone, against the day of My burying hath she kept this. ”
240:1848ἐ ντρέπειν
240:1849i.e. the betrayal.
241:1850“ kept, ” N.T.
241:1851al. “ nor will the expression check. ”
241:1852“ For the poor always ye have with you, but Me, ” &c., N.T.
241:1853or, “ bent. ”
241:1854τυραννίς
241:1855τοὺς περὶ
241:1856al. “ as one the graven image of stone, so thou, ” &c.
241:1857i.e. in itself.
Homily LXVI.
John xii. 8
“Much people of the Jews therefore knew that He was there, and they came, not for Jesus’ sake only, but that they might see Lazarus also, whom He had raised from the dead.”
[1.] As wealth is wont to hurl into destruction 1858 those who are not heedful, so also is power; the first leads into covetousness, the second into pride. See, for instance, how the subject multitude of the Jews is sound, and their rulers corrupt; for that the first of these believed Christ, the Evangelists continually assert, saying, that “many of the multitude believed on Him” ( John 7:31, 48 ); but they who were of the rulers, believed not. And they themselves say, not the multitude, 1859 “Hath any of the rulers believed on Him?” But what saith one? “The multitude who know not God 1860 are accursed” ( John 7.49 ); the believers they call accursed, and themselves the slayers, wise. In this place also, having beheld the miracle, the many believed; but the rulers were not contented with their own evil deeds, 1861 they also attempted to kill Lazarus. 1862 Suppose they did attempt to slay Christ because He broke the Sabbath, because He made Himself equal to the Father, and because of the Romans whom ye allege, yet what charge had they against Lazarus, that they sought to kill him? Is the having received a benefit a crime? Seest thou how murderous is their will? Yet He had worked many miracles; but none exasperated them so much as this one, not the paralytic, not the blind. For this was more wonderful in its nature, and was wrought after many others, and it was a strange thing to see one, who had been dead four days, walking and speaking. An honorable action, in truth, for the feast, to mix up the solemn assembly with murders. Besides, in the one case 1863 they thought to charge Him concerning the Sabbath, and so to draw away the multitudes; but here, since they had no fault to find with Him, they make the attempt on the man who had been healed. For here they could not even say that He was opposed to the Father, since the prayer stopped their mouths. Since then the charge which they continually brought against Him was removed, and the miracle was evident, they hasten to murder. So that they would have done the same in the case of the blind man, had it not been in their power to find fault respecting the Sabbath. Besides, that man was of no note, and they cast him out of the temple; but Lazarus was a person of distinction, as is clear, since many came to comfort his sisters; and the miracle was done in the sight of all, and most marvelously. On which account all ran to see. This then stung them, that while the feast was going on, all should leave it and go to Bethany. They set their hand therefore to kill him, and thought they were not 1864 daring anything, so murderous were they. On this account the 1865 Law at its commencement opens with this, “Thou shalt not kill” ( Ex. xx. 13 ); and the Prophet brings this charge against them, “Their hands are full of blood.” ( Isa. i. 15 .)
But how, after not walking openly in Jewry, and retiring into the wilderness, doth He again enter openly? 1866 Having quenched their anger by retiring, He cometh to them when they were stilled. Moreover, the multitude which went before and which followed after was sufficient to cast them into an agony; for no sign so much attracted the people as that of Lazarus. And another Evangelist saith, that they strewed their garments under His feet 1867 ( Matt. xxi. 8 ), and that “the whole city was moved” ( Matt. xxi. 10 ); with so great honor did He enter. And this He did, figuring one prophecy and fulfilling another; and the same act was the beginning of the one and the end of the other. For the, “Rejoice, for thy King cometh unto thee meek” ( Zech. ix. 9 ), belonged to Him as fulfilling a prophecy, but the sitting upon an ass was the act of one prefiguring a future event, that He was about to have the impure race of the Gentiles subject to Him.
But how say the others, that He sent disciples, and said, “Loose the ass and the colt” ( Matt. xxi. 2 ), while John saith nothing of the kind, but that “having found a young ass, He sat upon it”? Because it is likely that both circumstances took place, and that He after the ass was loosed, while the disciples were bringing it, found (the colt), and sat upon it. And they took the small branches of palm trees and olives, and strewed their garments in the way, showing that they now had a higher opinion concerning Him than of a Prophet, and said,
John 12.13 . “Hosannah, blessed is He that cometh in the name of the Lord.”
Seest thou that this most choked them, the persuasion which all men had that He was not an enemy of God? And this most divided the people, His saying that He came from the Father. But what meaneth,
John 12.15 . “Rejoice greatly, 1868 daughter of Zion”?
Because all their kings had for the most part been an unjust and covetous kind of men, and had given them over to their enemies, and had perverted the people, and made them subject to their foes; “Be of good courage,” It saith, “this is not such an one, but meek and gentle”; as is shown by the ass, for He entered not with an army in His train, but having an ass alone.
John 12.16 . “But this,” saith the Evangelist, “the disciples knew not, that it was written of Him.” 1869
[2.] Seest thou that they were ignorant on most points, because He did not reveal to them? For when He said, “Destroy this Temple, and in three days I will raise it up” ( John 2.19 ), neither then did the disciples understand. 1870 And another Evangelist saith, that “the saying was hid from them” ( Luke xviii. 34 ), and they knew not that He should rise from the dead. Now this was with reason concealed from them, (wherefore another Evangelist saith, that as they heard it from time to time, they grieved and were dejected, 1871 and this because they understood not the saying concerning the Resurrection,) it was with reason concealed, as being too high for them: but why was not the matter of the ass revealed to them? Because this was a great thing also. But observe the wisdom of the Evangelist, how he is not ashamed to parade their former ignorance. That it was written they knew, that it was written of Him they knew not. For it would have offended them if He being a King were about to suffer such things, and be so betrayed. Besides, they could not at once have taken in the knowledge of the Kingdom of which He spake; for another Evangelist saith, that they thought the words were spoken of a kingdom of this world. ( Matt. xx. 21 .)
John 12.17 . “But the multitude bare witness that He had raised Lazarus.” 1872
For so many would not have been suddenly changed, unless they had believed in the miracle.
John 12.19 . “The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after Him.”
Now this seems to me to be said by those who felt rightly, but had not courage to speak boldly, and who then would restrain the others by pointing to the result, as though they were attempting impossibilities. Here again they call the multitude “the world.” For Scripture is wont to call by the name “world” both the creation, and those who live in wickedness; the one, when It saith, “Who bringeth out His world 1873 by number” ( Isa. xl. 26 ); the other when It saith, “The world hateth not 1874 you, but Me it hateth.” ( John 7.7 .) And these things it is necessary to know exactly, that we may not through the signification of words afford a handle to the heretics.
John 12.20 . “And there were certain of the Greeks that came up to worship at the Feast.”
Being now near to become proselytes, they were at 1875 the Feast. When therefore the report concerning Him was imparted to them, they say,
John 12.21 . “We would see Jesus.” 1876
Philip gives place to Andrew as being before him, and communicates the matter to him. But neither doth he at once act with authority; for he had heard that saying, “Go not into the way of the Gentiles” ( Matt. x. 5 ): therefore having communicated with the disciple, he refers the matter to his Master. For they both spoke to Him. But what saith He?
John 12:23, 24 . “The hour is come, that the Son of Man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone.”
What is, “The hour is come”? He had said, “Go not into the way of the Gentiles,” (thus cutting away all excuse of ignorance from the Jews,) and had restrained the disciples. When therefore the Jews continued disobedient, and the others desired to come to Him, “Now,” saith He, “it is time to proceed to My Passion, since all things are fulfilled. For if we were to continue to wait for those who are disobedient and not admit these who even desire to come, this would be unbefitting our tender care.” Since then He was about to allow the disciples to go to the Gentiles after the Crucifixion, and beheld them springing on before, He said, “It is time to proceed to the Cross.” For He would not allow them to go sooner, that it might be for a testimony unto them. 1877 Until that by their deeds the Jews rejected Him, until they crucified Him, He said not, “Go and make disciples of all nations” ( Matt. xxviii. 19 ), but, “Go not into the way of the Gentiles” ( Matt. x. 5 ), and, “I am not sent but unto the lost sheep of the house of Israel” ( Matt xv. 24 ), and, “It is not meet to take the children’s bread and give it unto dogs.” ( Matt. xv. 26 .) But when they hated Him, and so hated as to kill Him, it was superfluous to persevere while they repulsed Him. For they refused Him, saying, “We have no king but Cæsar.” ( John 19.15 .) So that at length He left them, when they had left Him. Therefore He saith, “How often would I have gathered your children together, and ye would not?” ( Matt. xxiii. 37 .)
What is, “Except a grain of corn fall into the ground and die”? He speaketh of the Cross, for that they might not be confounded at seeing, that just when Greeks also came to Him, then He was slain, He saith to them, “This very thing specially causeth them to come, and shall increase the preaching of Me.” Then since He could not so well persuade them by words, He goeth about to prove this from actual experience, telling them that this is the case with corn; it beareth the more fruit when it hath died. “Now,” saith He, “if this be the case with seeds, much more with Me.” But the disciples understood not what was spoken. Wherefore the Evangelist continually putteth this, 1878 as making excuse for their flight afterwards. This same argument Paul also hath raised when speaking of the Resurrection.
[3.] What sort of excuse then will they have who disbelieve the Resurrection, when the action is practiced each day, in seeds, in plants, and in the case of our own generation? for first it is necessary that the seed die, and that then the generation take place. But, in short, when God doeth anything, reasonings are of no use; for how did He make us out of those things that were not? This I say to Christians, who assert that they believe the Scriptures; but I shall also say something else drawn from human reasonings. Of men some live in vice, others in virtue; and of those who live in vice, many have attained to extreme old age in prosperity, many of the virtuous after enduring the contrary. When then shall each receive his deserts? At what season? “Yea,” saith some one, “but there is no resurrection of the body.” They hear not Paul, saying, “This corruptible must put on incorruption.” ( 1 Cor. xv. 53 .) He speaks not of the soul, for the soul is not corrupted; moreover, “resurrection” is said of that which fell, and that which fell was the body. But why wilt thou have it that there is no resurrection of the body? Is it not possible with God? But this it were utter folly to say. Is it unseemly? Why is it unseemly, that the corruptible which shared the toil and death, should share also the crowns? For were it unseemly, 1879 it would not have been created at the beginning, Christ would not have taken the flesh again. But to show that He took it again and raised it up, hear what He saith: “Reach 1880 hither thy fingers” ( John 20.27 ); and, “Behold, a spirit hath not bones and sinews.” 1881 ( Luke xxiv. 39 .) But why did He raise Lazarus again, if it would have been better to rise without a body? Why doth He this, classing it as a miracle and a benefit? Why did He give nourishment at all? Be not therefore deceived by the heretics, beloved: for there is a Resurrection and there is a Judgment, but they deny these things, who desire not to give account of their actions. For this Resurrection must be such as was that of Christ, for He was the first fruits, the first born of the dead. But if the Resurrection is this, 1882 a purifying of the soul, a deliverance from sin, and if Christ sinned not, how did He rise again? And how have we been delivered from the curse, if so be that He also sinned? And now saith He, “The prince of this world cometh, and had nothing in Me”? ( John 14.30 .) They are the words of One declaring His sinlessness. According to them therefore He either did not rise again; or that He might rise, 1883 He sinned before His Resurrection. But He both rose again, and did no sin. Therefore He rose in the Body, and these wicked doctrines are nothing else than the offspring of vainglory. Let us then fly this malady. For, It is saith, “evil communications corrupt good manners.” ( 1 Cor. xv. 33 .) These are not the doctrines of the Apostles; Marcion and Valentius have newly invented them. Let us then flee them, beloved, for a pure life profits nothing when doctrines are corrupt; as on the other hand neither do sound doctrines, if the life be corrupt. The heathen were the parents of these notions, and those heretics reared them, having received them from Gentile philosophers, asserting that matter is uncreated, and many such like things. As then they asserted that there could be no Artificer 1884 unless there were some uncreated subject matter, so also they disallowed the Resurrection. But let us not heed them, as knowing that the power of God is all sufficient. 1885 Let us not heed them. To you I say this; for we will not decline the battle with them. But the man who is unarmed and naked, though he fall among the weak, though he be the stronger, will easily be vanquished. Had you given heed to the Scriptures, had you sharpened yourselves each day, I would not have advised you to flee the combat with them, but would have counseled you to grapple with them; for strong is truth. But since you know not how to use the Scriptures, I fear the struggle, lest they take you unarmed and cast you down. For there is nothing, there is nothing weaker than those who are bereft of the aid of the Spirit. If these heretics employ the wisdom of the Gentiles, we must not admire, but laugh at them, because they employ foolish teachers. For those men were not able to find out anything sound, either concerning God or the creation, and things which the widow among us is acquainted with, Pythagoras did not yet know, but said that the soul becomes a bush, or a fish, or a dog. To these, tell me, ought you to give heed? And how could it be reasonable to do so? They are great men in their district, 1886 grow beautiful curls, and are enfolded in cloaks; thus far goes their philosophy; but if you look within there is dust and ashes and nothing sound, but “their throat is an open sepulcher” ( Ps. v. 9 ), having all things full of impurity and corruption, 1887 and all their doctrines (full) of worms. For instance, the first of them said that water was God, his successor fire, another one air, and 1888 they descended to things corporeal; ought we then, tell me, to admire these, who never even had the thought of the incorporeal God? and if they did ever gain it afterwards, it was after conversing in Egypt with our people. But, that we bring not upon you much confusion, let us here close our discourse. For should we begin to set before you their doctrine, and what they have said about God, what about matter, what about the soul, what about the body, much ridicule will follow. And they will not even require to be accused by us, for they have attacked each other; and he who wrote against us the book concerning matter, made away with himself. Therefore that we may not vainly delay you, nor wind together 1889 a labyrinth of words, leaving these things we will bid you keep fast hold of the listening to the Holy Scriptures, and not fight with 1890 words to no purpose; as also Paul exhorteth Timothy ( 2 Tim. ii. 14 ), filled though he was with much wisdom, and possessing the power of miracles. Let us now obey him, and leaving trifling; let us hold fast to real works, I mean to brotherly-kindness and hospitality; and let us make much account of alms-giving, that we may obtain the promised good things, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for endless ages. 1891 Amen.
Footnotes
242:1858ἐ κτραχηλίζειν
242:1859or, “ is it not the multitude. ”
242:1860“ the Law, ” N.T.
242:1861οἰκείοις ακοῖς , i.e. in matters affecting themselves.
242:1862John 12:10, 11 . “ But the Chief Priests consulted that they might put Lazarus also to death, because that by reason of him many of the Jews went away, and believed on Jesus. ”
242:1863i.e. that of the blind man.
243:1864Ben. “ did not so much as think they were. ”
243:1865i.e. the second Table.
243:1866John 12.12-15 . “ On the next day, much people that had come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet Him, and cried Hosanna, Blessed is the King of Israel that cometh in the name of the Lord. And Jesus, when He had found a young ass, sat thereon as it is written, Fear not, daughter of Sion; behold, thy King cometh, sitting on an ass’s colt. ”
243:1867“ in the way, ” N.T.
243:1868“ Fear not, ” N.T.
243:1869John 12.16 . “ These things understood not the disciples at the first: but when Jesus was glorified, then remembered they that these things were written of Him, and that they had done these things unto Him. ” N.T.
243:1870al. “ neither did they know this. ”
243:1871ἐ ν κατηφείᾳ
243:1872John 12:17, 18 . “ The people therefore that was with Him when He called Lazarus out of his grave, and raised him from the dead, bare record. For this cause the people also met Him, for that they heard that He had done this miracle. ” N.T.
243:1873E.V. “ host. ”
244:1874“ cannot hate, ” N.T.
244:1875perhaps, “ went to, ” ᾔ εσαν , conj. for ἦ σαν
244:1876John 12:21, 22 . “ The same came therefore to Philip, which was of Bethsaida in Galilee, and desired him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew, and again Andrew and Philip tell Jesus. ” N.T.
244:1877i.e. to the Jews.
244:1878i.e. that they did not understand.
244:1879i.e. the body.
244:1880βάλε [ φέρε , G. T.].
244:1881“ flesh and bones, ” N.T.
245:1882i.e. which heretics say it is.
245:1883al. “ if He rose. ”
245:1884δημιουργὸς
245:1885al. “ almighty. ”
245:1886κώμῃ
245:1887ἰ χῶρος
245:1888al. “ and all. ”
245:1889or, “ unwind. ”
245:1890or, “ about. ”
245:1891al. “ To whom with the Father and the Holy Ghost be glory now and for the endless ages of eternity. ”
Homily LXVII.
John 12:25, 26
“He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal. If any man serve Me, let him follow Me.”
[1.] Sweet is the present life, and full of much pleasure, yet not to all, but to those who are riveted to it. Since, if any one look to heaven and see the beauteous things there, he will soon despise this life, and make no account of it. Just as the beauty of an object is admired while none more beautiful is seen, but when a better appears, the former is despised. If then we would choose to look to that beauty, and observe the splendor of the kingdom there, we should soon free ourselves from our present chains; for a kind of chain it is, this sympathy with present things. And hear what Christ saith to bring us in to this, “He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal; if any man serve Me let him follow Me”; and, “Where I am, there is 1892 My servant also.” The words seem like a riddle, yet they are not so, but are full of much wisdom. But how shall “he that loveth his life, lose it”? When he doeth its unseemly desires, when he gratifies it where he ought not. Wherefore one exhorteth us, saying, “Walk not in the desires of thy soul” ( Ecclesiasticus 18.30 ); for so wilt thou destroy it since it leadeth away from the path leading to virtue; just as, on the contrary, “he that hateth it in this world, shall save it.” But what meaneth, “He that hateth it”? He who yields not to it when it commands what is pernicious. And He said not, “ he that yieldeth not to it,” but, “He that hateth it”; for as we cannot endure even to hear the voice of those we hate, nor to look upon them with pleasure, so from the soul also we must turn away with vehemence, when it commands things contrary to what is pleasing to God. For since He was now about to say much to them concerning death, His own death, and saw that they were dejected 1893 and desponding, He spake very strongly, saying, “What say I? If ye bear not valiantly My death? Nay, if ye die not yourselves, ye will gain nothing.” Observe also how He softens the discourse. It was a very grievous and sad thing to be told, that the man who loves life should die. And why speak I of old times, when even now we shall find many gladly enduring to suffer anything. in order to enjoy the present life, and this too when they are persuaded concerning things to come; who when they behold buildings, and works of art, and contrivances, weep, uttering the reflection, “How many things man inventeth, and yet becometh dust! So great is the longing after this present life.” To undo these bonds then, Christ saith, “He that hateth his soul in this world, shall keep it unto life eternal.” For that thou mayest know that He spake as exhorting them, and dissipating their fear, hear what comes next.
“If any man serve Me, let him follow Me.”
Speaking of death, and requiring the following which is by works. For certainly he that serveth must follow him who is served. And observe at what time He said these things to them; not when they were persecuted, but when they were confident; when they thought they were in safety on account of the honor and attention of the many, when they might rouse themselves and hear, “Let him take up his cross, and follow Me” ( Matt. xvi. 24 ); that is, “Be ever,” 1894 He saith, “prepared against dangers, against death, against your departure hence.” Then after He had spoken what was hard to bear, He putteth also the prize. And of what kind was this? The following Him, and being where He is; showing that Resurrection shall succeed death. For, saith He,
“Where I am, there is 1895 My servant also.”
But where is Christ? In heaven. Let us therefore even before the Resurrection remove thither in soul and mind.
“If any man serve Me, the Father shall love 1896 him.”
Why said He not, “I”? Because they did not as yet hold a right opinion concerning Him, but held a higher opinion of the Father. For how could they imagine anything great concerning Him, who did not even know that He was to rise again? Wherefore He said to the sons of Zebedee, “It is not mine to give, but it shall be given to them for whom it is prepared by my Father” ( Mark x. 40 ), yet He it is that judgeth. But in this passage He also establisheth His genuine sonship. 1897 For as the servants of His own Son, so will the Father receive them.
John 12.27 . “Now is My soul troubled; and what shall I say? Father, save me from this hour.”
“But surely this is not 1898 the expression of one urging them to go even to death.” Nay, it is that of one greatly so urging them. For lest they should say, that “He being exempt from mortal pains easily philosophizes on death, and exhorts us being himself in no danger,” He showeth, that although feeling its agony, 1899 on account of its profitableness He declineth it not. But these things belong to the Dispensation, not the Godhead. Wherefore He saith, “Now is My soul troubled”; since if this be not the case, What connection hath that which was spoken, and His saying, “Father, save Me from this hour”? And so troubled, that He even sought deliverance from death, if at least it were possible to escape. These were the infirmities of His human nature.
[2.] “But,” He saith, “I have not what to say, when asking for deliverance.”
“For for this cause came I unto this hour.”
As though He had said, “Though we be confounded, though we be troubled, let us not fly from death, since even now I though troubled do not speak of flying; for it behooveth to bear what is coming on. I say not, Deliver Me from this hour,” but what?
John 12.28 . “Father, glorify Thy Name.”
“Although My trouble urges Me to say this, 1900 yet I say the opposite, ‘Glorify Thy Name,’ that is, Lead Me henceforth to the Cross”; which greatly shows His humanity, and a nature unwilling to die, but clinging to the present life, proving that He was not exempt from human feelings. For as it is no blame to be hungry, or to sleep, so neither is it to desire the present life; and Christ indeed had a body pure from sin, yet not free from natural wants, for then it would not have been a body. By these words also He taught something else. Of what kind is that? That if ever we be in agony and dread, we even then start not back from that which is set before us; and by saying, 1901 “Glorify Thy Name” He showeth that He dieth for the truth calling the action, “glory to God.” And this fell out after the Crucifixion. The world was about to be converted, to acknowledge the Name of God, and to serve Him, not the Name of the Father only, but also that of the Son; yet still as to this He is silent.
“There came therefore a Voice from Heaven, I have both glorified it, and will glorify it again.”
When had He “glorified it”? By what had been done before; and “I will glorify it again” after the Cross. What then said Christ?
John 12.30 . 1902 “This Voice came not because of Me, but for your sakes.”
They thought that it thundered, or that an Angel spake to Him. And how did they think this? Was not the voice clear and distinct? It was, but it quickly flew away from them as being of the grosser sort, carnal and slothful. And some of them caught the sound only, 1903 others knew that the voice was articulate, but what it meant, knew not. What saith Christ? “This Voice came not because of Me, but for your sakes.” Why said He this? He said it, setting Himself against what they continually asserted, that He was not of God. For He who was glorified by God, how was He not from that God whose name by Him was glorified? indeed for this purpose the Voice came. Wherefore He saith Himself, “This Voice came not because of Me, but for your sakes,” “not that I may learn by it anything of which I am ignorant, (for I know all that belongeth to the Father,) but for your sakes.” For when they said, “An Angel hath spoken unto Him,” or “It hath thundered,” and gave not heed to Him, He saith, “it was for your sakes,” that even so ye might be led to enquire what the words meant. But they, being excited, did not even so enquire, though they heard that the matter related to them. For to one who knew not wherefore it was uttered, the Voice naturally appeared indistinct. “The Voice came for your sakes.” Seest thou that these lowly circumstances take place on their account, not as though the Son needeth help?
John 12.31 . “Now is the judgment of this world, now shall the prince of this world be cast down.” 1904
What connection hath this with, “I have glorified, and will glorify”? Much, and closely harmonizing. For when God saith, “I will glorify,” He showeth the manner of the glorifying. What is it? That one 1905 should be cast down. But what is, “the judgment of this world”? It is as though He said, “there shall be a tribunal and a retribution.” How and in what way? “He 1906 slew the first man, having found him guilty of sin, (for ‘by sin death entered’— Rom. v. 12 ;) but in Me this he found not. Why then did he spring upon Me and give Me over to death? Why did he put into the mind of Judas to destroy Me?” (Tell me not that it was God’s dispensation, for this belongeth not to the devil, but His wisdom; for the present let the disposition of that evil one be enquired into.) “How then is the world judged in Me?” It shall be said, as if a court of justice were sitting, to Satan, “Well, thou hast slain all men, because thou didst find them guilty of sin. But why didst thou slay Christ? Is it not clear that thou didst it wrongfully?” Therefore in Him the whole world shall be avenged. But, that this may be still more clear, I will make it plain by an exam ple. Suppose there is some cruel tyrant, bringing ten thousand evils on all those who fall into his hands. If such a one engaging with a king, or a king’s son, slay him unjustly, his death will have power to get revenge for the others also. Suppose there is one who demands payment of his debtors, that he beats them and casts them into prison; then from the same recklessness that he leads to the same dungeon one who owes him nothing: such a man shall suffer punishment for what he hath done to the others. For that one shall destroy him.
[3.] So also it is in the case of the Son; for of those things which the devil hath done against us, of these shall the penalty be required by means of what he hath dared against Christ. And to show that He implieth this, hear what He saith; “Now shall the prince of this world be cast down,” “by My Death.”
John 12.32 . “And I, if I be lifted up, will draw all men unto Me.”
That is, “even those of the Gentiles.” And that no one may ask, “How shall he be cast down, if he is stronger even than Thou art?” He saith, “He is not stronger; how can he be stronger than One who draweth others to Him?” And He speaketh not of the Resurrection, but of what is more than the Resurrection, “I will draw all men to Myself.” For had He said, “I shall rise again,” it was not yet clear that they would believe; but by His saying, “they shall believe,” both are proved at once, both this, and also that He must rise again. For had He continued dead, and been a mere man, no one would have believed. “I will draw all men to Myself.” ( John 6.44 .) How then said He that the Father draweth? Because when the Son draweth, the Father draweth also. He saith, “I will draw them,” as though they were detained by a tyrant, and unable of themselves alone to approach Him, and to escape the hands of him who keepeth hold of them. In another place He calleth this “spoiling; no man can 1907 spoil a strong man’s goods, except he first bind the strong man, and then spoil his goods.” ( Matt. xii. 29 .) This He said to prove His strength, and what there He calleth “spoiling,” He hath here called “drawing.”
Knowing then these things, let us rouse ourselves, let us glorify God, not by our faith alone, but also by our life, since otherwise it would not be glory, but blasphemy. For God is not so much blasphemed by an impure heathen, as by a corrupt Christian. Wherefore I entreat you to do all that God may be glorified; for, “Woe,” it saith, “to that servant by whom the Name of God is blasphemed,” (and wherever there is a “woe,” every punishment and vengeance straightway follows,) “but blessed is he by whom that Name is glorified.” Let us then not be as in darkness, but avoid all sins, and especially those which tend to the hurt of others, since by these God is most blasphemed. What pardon shall we have, when, being commanded to give to others, we plunder the property of others? What shall be our hope of salvation? Thou art punished if thou hast not fed the hungry; but if thou hast even stripped one who was clothed, what sort of pardon shalt thou obtain? These things I will never desist from saying, for they who have not heard to-day perhaps will hear tomorrow, and they who take no heed to-morrow perhaps will be persuaded the next day; and even if any be so disposed as not to be persuaded, yet for us there will be no account to give of them at the Judgment. Our part we have fulfilled; may we never have cause to be ashamed of our words, nor you to hide your faces, but may all be able to stand with boldness before the judgment-seat of Christ, that we also may be able to rejoice over you, and to have some compensation of our own faults, in your being approved in Christ Jesus our Lord, with whom to the Father and the Holy Ghost be glory for ever. Amen.
Footnotes
246:1892“ shall be, ” N.T.
246:1893al. “ looking down, ” or, “ disdainful. ”
246:1894lit. “ in battle array. ”
246:1895“ shall be, ” N.T.
246:1896“ honor, ” N.T.
246:1897τὸ γνήσιον
247:1898al. “ is no longer. ”
247:1899ἀ γωνιῶν αὐτὸν
247:1900i.e. “ Save Me, ” &c.
247:1901Ben. omits “ and by saying. ”
247:1902John 12.29 omitted. “ The people therefore that stood by, and heard it, said that it thundered; others said, An Angel spake to Him. ”
247:1903Ben. omits “ only. ”
247:1904“ cast out, ” N.T.
247:1905i.e. the prince of this world.
247:1906i.e. Satan.
248:1907“ how can, ” &c., N.T.
Homily LXVIII.
John xii. 34
“The people answered Him, We have heard out of the Law that Christ abideth for ever; and how sayest thou, The Son of Man must be lifted up? Who is this Son of Man?”
[1.] Deceit is a thing easily detected, and weak, though it be daubed outside with ten thousand colors. For as those who whitewash decayed walls, cannot by the plastering make them sound, so too those who lie are easily found out, as in fact was the case here with the Jews. For when Christ said to them, “If I be lifted up I will draw all men unto Me; We have heard,” saith one of them, “out of the Law, that Christ remaineth forever; and how sayest thou, that the Son of Man must be lifted up? Who is this Son of Man?” Even they then knew that Christ was some Immortal One, and had life without end. And therefore they also knew what He meant; for often in Scripture the Passion and the Resurrection are mentioned in the same place. Thus Isaiah puts them together, saying, “He was led as a sheep to the slaughter” ( Isa. liii. 7 ), and all that follows. David also in the second Psalm, and in many other places, connects these two things. The Patriarch too after saying, “He lay down, He couched as a lion,” addeth, “And as a lion’s whelp, who shall raise Him up?” ( Gen. xlix. 9 .) He showeth at once the Passion and the Resurrection. But these men when they thought to silence Him, and to show that He was not the Christ, confessed by this very circumstance that the Christ remaineth forever. And observe their evil dealing; they said not, “We have heard that Christ neither suffereth nor is crucified,” but that “He remaineth forever.” Yet even this which has been mentioned, would have been no real objection, for the Passion was no hindrance to His Immortality. Hence we may see that they understood many of the doubtful points, and deliberately went wrong. For since He had before spoken about death, when they now heard in this place the, “be lifted up,” they guessed that death was referred to. Then they said, “Who is this Son of Man?” This too they did deceitfully. “Think not, I pray,” saith one, “that we say this concerning thee, assert not that we oppose thee through enmity, for, lo, we know not concerning whom thou speakest, and still we declare our opinion.” What then doth Christ? To silence them, and to show that the Passion is no impediment to His enduring forever, He saith,
John 12.35 . “Yet a little while,” He saith, “is the light with you.”
Signifying that His death was a removal; 1908 for the light of the sun is not destroyed, but having retired for a while appears again.
“Walk while ye have the light.” 1909
Of what season doth He here speak? Of the whole present life, or of the time before the Crucifixion? I for my part think of both, for on account of His unspeakable lovingkindness, many even after the Crucifixion believed. And He speaketh these things to urge them on to the faith, as He also did before, saying, “Yet a little while I am with you.” ( John 7.33 .)
“He that walketh in darkness knoweth not whither he goeth.”
How many things, for instance, even now do the Jews, without knowing what they do, but walking as though they were in darkness? They think that they are going the right way, when they are taking the contrary; keeping 1910 the Sabbath, respecting the Law and the observances about meats, yet knowing not whither they walk. Wherefore He said,
John 12.36 . “Walk in the light, 1911 that ye may become children of the light.”
That is, “My children.” Yet in the beginning the Evangelist saith, “Were born, not of bloods, nor of the will of the flesh, but of God” ( John 1.13 ); that is, of the Father; while here Himself 1912 is said to beget them; that thou mayest understand that the operation of the Father and the Son is One. “Jesus having spoken these things,” departed from them, and did hide Himself. 1913
Why doth He now “hide Himself”? They took not up stones against Him, nor did they blaspheme Him in any such manner as before; why then did He hide Himself? Walking in men’s hearts, He knew that their wrath was fierce, though they said nothing; He knew it boiling and murderous, and waited not till it issued into action, but hid Himself, to allay their ill-will. Observe how the Evangelist has alluded to this feeling; he has immediately added,
John 12.37 . “Though He had done so many miracles, 1914 they believed not on Him.”
[2.] What “so many”? So many as the Evangelist hath omitted. And this 1915 is clear also from what follows. For when He had retired, and given in, and had come to them again, He speaketh with them in a lowly manner, saying, “He that believeth on Me, believeth not on Me, but on Him that sent Me.” ( John 12.44 .) Observe what He doeth. He beginneth with humble and modest expressions, and betaketh Himself to the Father; then again He raiseth His language, and when He seeth that they are exasperated, He retireth; then He cometh to them again, and again beginneth with words of humility. And where hath He done this? Nay, where hath He not done it? See, for instance, what He saith at the beginning, “As I hear, I judge.” ( John 5.30 .) Then in a loftier tone, “As the Father raiseth up the dead, and quickeneth them, so also the Son quickeneth whom He will” ( John 5.21 ); again, “I judge you not, there is another that judgeth.” Then again He retireth. Then coming to Galilee, “Labor not,” He saith, “for the meat that perisheth” ( John 6.27 ); and after having said great things of Himself, that He came down from Heaven, that He giveth eternal life, He again withdraweth Himself. And He cometh in the Feast of Tabernacles also, and doth the same. And one may see Him continually thus varying His teaching, by His presence, by His absence, by lowly, by high discourses. Which He also did here. “Though He had done so many miracles,” it saith, “they believed not on Him.”
John 12.38 . “That the saying of Esaias 1916 might be fulfilled which he spake, Lord, who hath believed our report, and to whom hath the arm of the Lord been revealed?” And again,
John 12.39-41 . “They 1917 could not believe,” it saith, “because that Esaias said, 1918 Ye shall hear with your ears, and not understand. 1919 These things he said, 1920 when he saw His glory, and spake of Him.”
Here again observe, that the “because,” and “spake,” refer not to the cause of their unbelief, but to the event. For it was not “because” Isaiah spake, that they believed not; but because they were not about to believe, that he spake. Why then doth not the Evangelist express it so, instead of making the unbelief proceed from the prophecy, not the prophecy from the unbelief? And farther on he putteth this very thing more positively, saying, “Therefore they could not believe, because that Esaias said.” He desires hence to establish by many proofs the unerring truth of Scripture, and that what Isaiah foretold fell not out otherwise, but as he said. For lest any one should say, “Wherefore did Christ come? Knew he not that they would give no heed to him?” he introduces the Prophets, who knew this also. But He came that they might have no excuse for their sin; for what things the Prophet foretold, he foretold as certainly to be; since if they were not certainly to be, he could not have foretold them; and they were certainly to be, because these men were incurable.
And if, “they could not,” is put, instead of, “they would not,” do not marvel, 1921 for He saith also in another place, “He that is able to receive it, let him receive it.” ( Matt. xix. 12 .) So in many places He is wont to term choice, power. Again, “The world cannot hate you, but Me it hateth.” ( John 7.7 .) This one may even see observed in common conversation; as when a man saith, “I cannot love this or that person,” calling the force of his will, power. And again, “this or that person cannot be a good man.” And what saith the Prophet? “If the Ethiopian shall change his skin, or the leopard his spots, this people also shall be able to do good, having learned evil.” ( Jer. xiii. 23 , LXX.) He saith not that the doing of virtue is impossible to them, but that because they will not, therefore they cannot. And by what he saith the Evangelist means, that it was impossible for the Prophet to lie; yet it was not on that account impossible that they should believe. For it was possible, even had they believed, that he should remain true; since he would not have prophesied these things if they had been about to believe. “Why then,” saith some one, “did he not say so?” Because Scripture hath certain idiomatic phrases of this kind, and it is needful to make allowance for its laws.
“The seethings he spake when he saw His glory.” Whose? The Father’s. How then doth John speak of the Son? and Paul of the Spirit? Not as confounding the Persons, but as showing that the Dignity is one, they say it. 1922 For that which is the Father’s is the Son’s also, and that which is the Son’s is the Spirit’s. 1923 Yet many things God spake by Angels, and no one saith, “as the Angel spake,” but how? “as God spake.” Since what hath been said by God through the ministry of Angels would be of God; yet not therefore is what is of God, of the Angels also. But in this place John saith that the words are the Spirit’s.
“And spake of Him.” What spake he? “I saw the Lord sitting upon a high throne” ( Isa. vi. 1 ), and what follows. Therefore he there calleth “glory,” that vision, the smoke, the hearing unutterable Mysteries, the beholding the Seraphim, the lightning which leaped from the throne, against which those powers could not look. “And spake of Him.” What said he? That he heard a voice, saying, “Whom shall I send? who shall go? And I said, Here am I, send me. And He said, Ye shall hear with your ears, and shall not understand, and seeing ye shall see, and not perceive.” ( Isa. 6:8, 10 .) For,
John 12.40 . “He hath blinded their eyes, and hardened their heart, lest they at any time should see with their eyes, and understand with their heart.”
Here again is another question, but it is not so if we rightly consider it. For as the sun dazzles the eyes of the weak, not by reason of 1924 its proper nature, so it is with those who give not heed to the words of God. Thus, in the case of Pharaoh, He is said to have hardened his heart, and so it is with those who are at all contentious against the words of God. This is a peculiar mode of speech in Scripture, as also the, “He gave them over unto a reprobate mind” ( Rom. i. 28 ), and the, “He divided them to the nations,” 1925 that is, allowed, permitted them to go. For the writer doth not here introduce God as Himself working these things, but showeth that they took place through the wickedness of others. For, when we are abandoned by God, we are given up to the devil, and when so given up, we suffer ten thousand dreadful things. To terrify the hearer, therefore, the writer saith, “He hardened,” and “gave over.” For to show that He doth not only not give us over, but doth not even leave us, except we will it, hear what He saith, “Do not your iniquities separate between Me and you?” ( Isa. lix. 2 , LXX.). And again, “They that go far away from Thee shall perish.” ( Ps. lxxiii. 27 , LXX.) And Hosea saith, “Thou hast forgotten the law of thy God, and I will also forget thee” ( Hos. iv. 6 , LXX.); and He saith Himself also in the Gospels, “How often would I have gathered your children—and ye would not.” ( Luke xiii. 34 .) Esaias also again, “I came, and there was no man; I called, and there was none to hearken.” ( Isa. l. 2 , LXX.) These things He saith, showing that we begin the desertion, and become the causes of our perdition; for God not only desireth not to leave or to punish us, but even when He punisheth, doth it unwillingly; “I will not,” He saith, “the death of a sinner, so much as that he should turn and live.” ( Ezek. xviii. 32 , LXX.) Christ also mourneth over the destruction of Jerusalem, 1926 as we also do over our friends.
[3.] Knowing this, let us do all so as not to remove from God, but let us hold fast to the care of our souls, and to the love towards each other; let us not tear our own members, (for this 1927 is the act of men insane and beside themselves,) but the more we see any ill disposed, the more let us be kind to them. Since we often see many persons suffering 1928 in their bodies from difficult or incurable maladies, and cease not to apply remedies. What is worse than gout in foot or hand? Are we therefore to cut off the limbs? Not at all, but we use every means that the sufferer may enjoy some comfort, since we cannot get rid of the disease. This also let us do in the case of our brethren, and, even though they be diseased incurably, let us continue to tend them, and let us bear one another’s burdens. So shall we fulfill the law of Christ, and obtain the promised good things, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory for ever and ever. Amen.
Footnotes
249:1908i.e. temporary.
249:1909“ Lest darkness come upon you, ” N.T.
249:1910Savile reads κατηγοροῦντες , conject. τηροῦντες , which is the Ben. reading.
249:1911“ While ye have light, believe in the light, ” N.T.
249:1912i.e. Christ.
249:1913“ departed and did hide Himself from them, ” N.T.
249:1914“ before them, ” N.T.
250:1915i.e. that Christ withdrew from the malice of the Jews.
250:1916“ Esaias the prophet, ” N.T.
250:1917“ therefore they, ” N.T.
250:1918“ said again, ” N.T.
250:1919John 12.40 . “ He hath blinded their eyes, and hardened their heart: that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. ” N.T.
250:1920“ said Esaias, ” N.T.
250:1921Ben. “ and if ‘ they could not ’ is put, it is put instead of ‘ they would not. ’ And do not marvel. ”
250:1922al. “ saith one. ”
250:1923al. “ the Father’s. ”
251:1924παρὰ
251:1925ἀ πένειμε τοῖς ἔθνεσι . The words are found in Deut iv. 19 , LXX., but are there spoken concerning the heavenly bodies.
251:1926al. “ being about to destroy Jerusalem even weepeth. ”
251:1927al. “ which. ”
251:1928al. “ persons suffering many. ”
Homily LXIX.
John 12:42, 43
“Nevertheless among the chief rulers also many believed on Him; but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God.”
[1.] It is necessary for us to avoid alike all the passions which corrupt the soul, but most especially those, which from themselves generate numerous sins. I mean such as the love of money. It is in truth of itself a dreadful malady, but it becomes much more grievous, because it is the root and mother of all mischiefs. Such also is vainglory. See, for instance, how these men were broken off from the faith through their love of honor. “Many,” it saith, “of the chief rulers also believed on Him, but because of the Jews 1929 they did not confess Him, lest they should be put out of the synagogue.” As He said also to them before, “How can ye believe which receive honor one of another, and seek not the honor that cometh from God only?” ( John 5.44 .) So then they were not rulers, but slaves in the utmost slavery. However, this fear was afterwards done away, for nowhere during the time of the Apostles do we find them possessed by this feeling, since in their time both rulers and priests believed. The grace of the Spirit having come, made them all firmer than adamant. Since therefore this was what hindered them from believing at this time, hear what He saith.
John 12.44 . “He that believeth on Me, believeth not on Me, but on Him that sent Me.”
As though He had said, “Why fear ye to believe on Me? Faith passeth to the Father through Me, as doth also unbelief.” See how in every way He showeth the unvaryingness of His Essence. 1930 He said not, He that believeth “Me,” lest any should assert that He spake concerning His words; this might have been said in the case of mere men, for he that believeth the Apostles, believeth not them, but God. But that thou mightest learn that He speaketh here of the belief on His Essence, He said not, “He that believeth My words,” but, “He that believeth on Me.” “And wherefore,” saith some one, “hath He nowhere said conversely, He that believeth on the Father, believeth not on the Father but on Me?” Because they would have replied, “Lo, we believe on the Father, but we believe not on thee.” Their disposition was as yet too infirm. Anyhow, conversing with the disciples, He did speak thus: “Ye believe on the Father, 1931 believe also on Me” ( John 14.1 ); but seeing that these then were too weak to hear such words, He leadeth them in another way, showing 1932 that it is not possible to believe on the Father, without believing on Him. And that thou mayest not deem that the words are spoken as of man, He addeth,
John 12.45 . “He that seeth Me, seeth Him that sent Me.”
What then! Is God a body? By no means. The “seeing” of which He here speaketh is that of the mind, thence showing the Consubstantiality. And what is, “He that believeth on Me”? It is as though one should say, “He that taketh water from the river, taketh it not from the river but from the fountain”; or rather this image is too weak, when compared with the matter before us.
John 12.46 . “I am come a light into the world.” 1933
For since the Father is called by this name everywhere both in the Old (Testament) and in the New, Christ useth the same name also; therefore Paul also calleth Him, “Brightness” ( Heb. i. 3 ), having learnt to do so from this source. And He showeth here His close relationship with the Father, and that there is no separation 1934 between them, if so be that He saith that faith on Him is not on Him, but passeth on to the Father. And He called Himself “light,” because He delivereth from error, and dissolveth mental darkness.
John 12.47 . “If any man hear not Me, and believe not, I judge him not, for I came not to judge the world, but to save the world.”
[2.] For lest they should think, that for want of power He passed by the despisers, therefore spake He the, “I came not to judge the world.” Then, in order that they might not in this way be made more negligent, when they had learned that “he that believeth is saved, and he that disbelieveth is punished,” 1935 see how He hath also set before them a fearful court of judgment, by going on to say,
John 12.48 . “He that rejecteth Me, and receiveth not My words, hath One to judge him.”
“If the Father judgeth no man, and thou art not come to judge the world, who judgeth him?” “The word that I have spoken, the same shall judge him.” 1936 For since they said, “He is not from God,” He saith this, 1937 that, “they shall not then be able to say these things, but the words which I have spoken now, shall be in place of an accuser, convicting them, and cutting off all excuse.” “And the word which I have spoken.” What manner of word?
John 12.49 . “For I have not spoken of Myself, but the Father which sent Me, He gave Me a commandment what I should say, and what I should speak.” And other such like. 1938
Surely these things were said for their sakes, that they might have no pretense of excuse. Since if this were not the case, what shall He have more than Isaiah? for he too saith the very same thing, “The Lord God giveth me the tongue of the learned, that I should know when I ought to speak a word.” ( Isa. l. 4 , LXX.) What more than Jeremiah? for he too when he was sent was inspired. ( Jer. i. 9 .) What then Ezekiel? for he too, after eating the roll, so spake. ( Ezek. iii. 1 .) Otherwise also, they who were about to hear what He said shall be found to be causes of His knowledge. For if when He was sent, He then received commandment what He should say, thou wilt then argue that before He was sent He knew not. And what more impious than these assertions? if (that is) one take the words of Christ in this sense, and understand not the cause 1939 of their lowliness? Yet Paul saith, that both he and those who were made disciples knew “what was that good and acceptable and perfect will of God” ( Rom. xii. 2 ), and did the Son not know until He had received commandment? How can this be reasonable? Seest thou not that He bringeth His expressions to an excess of humility, that He may both draw those men over, and silence those who should come after. This is why He uttereth words befitting a mere man, that even so He may force us to fly the meanness of the sayings, as being conscious that the words belong not to His Nature, but are suited to the infirmity of the hearers.
John 12.50 . “And I know that His commandment is life everlasting; whatsoever I speak therefore, even as the Father said unto Me, so I speak.”
Seest thou the humility of the words? For he that hath received a commandment is not his own master. Yet He saith, “As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will.” ( John 5.21 .) Hath He then power to quicken whom He will, and to say what He will hath He not power? What He intendeth then by the words is this; 1940 “The action hath not natural possibility, 1941 that He should speak one set of words, and I should utter another.” “And I know that His commandment is life everlasting.” He said this to those that called Him a deceiver, and asserted that He had come to do hurt. But when He saith, “I judge not,” He showeth that He is not the cause of the perdition of these men. 1942 By this He all but plainly testifies, when about to remove from, and to be no more with, them, that “I converse with you, speaking nothing as of Myself, but all as from the Father.” And for this cause He confined His discourse to them to humble expressions, that He might say, “Even until the end did I utter this, My last word, to them.” What word was that? “As the Father said unto Me, so I speak.” “Had I been opposed to God I should have said the contrary, that I speak nothing of what is pleasing to God, so as to attract the honor to Myself, but now I have so referred all things to Him, as to call nothing My own. 1943 Why then do ye not believe Me when I say that ‘I have received a commandment,’ and when I so vehemently remove your evil suspicion respecting rivalry? For as it is impossible for those who have received a commandment to do or say anything but what their senders wish, as long as they fulfill the commandment, and do not forge 1944 anything; so neither is it possible for Me to say or do anything except as My Father willeth. For what I do He doeth, because He is with Me, and ‘the Father hath not left Me alone.’” ( John 8.29 .) Seest thou how everywhere He showeth Himself connected with Him who begat Him, and that there is no separation? 1945 For when He saith, “I am not come of Myself,” He saith it not, as depriving Himself of power, but as taking away all alienation or opposition. 1946 For if men are masters of themselves, much more the Only-begotten Son. And to show that this is true, hear what Paul saith, 1947 “He emptied Himself, and gave Himself for us.” ( Philip. ii. 7 .) But, as I said, a terrible thing is vainglory, very terrible ( Eph. v. 2 ); for this made these men not to believe, and others to believe ill, so that the things which were said for the sake of those men, through lovingkindness, they turned to 1948 impiety.
[3.] Let us then ever flee this monster: various and manifold it is, and everywhere sheds its peculiar venom, in wealth, in luxury, in beauty of person. Through this we everywhere go beyond needful use; 1949 through this arises extravagance in garments, and a great swarm of domestics; through this the needful use is every where despised, in our houses, our garments, our table; and extravagance prevails. Wilt thou enjoy glory? Do alms-deeds, then shall Angels praise thee, then shall God receive thee. Now the admiration goes no farther than the goldsmiths and weavers, and thou 1950 departest without a crown, often seeing that thou receivest curses. But if thou put not these things about thy body, but expend them in feeding the poor, great will be the applause from all sides, great the praise. Then shalt thou have them, when thou givest them to others; when thou keepest them to thyself, then thou hast them not. For a house is a faithless treasury, but a sure treasury are the hands of the poor. Why adornest thou thy body, while thy soul is neglected, possessed by uncleanness? Why bestowest thou not so much thought on thy soul, as thy body? Thou oughtest to bestow greater; but anyhow, beloved, 1951 we ought to bestow equal care upon it. For tell me, if any one asked thee which thou wouldest choose, that thy body should be fresh and of good habit and surpassing in beauty, and wear mean raiment, or having the body deformed and full of diseases, to wear gold and finery; wouldest thou not much prefer to have beauty depending on the nature of thy person, than on the raiment with which thou art clothed? And wilt thou choose this in the case of thy body, but the contrary in the case of thy soul; and, when thou hast that ugly and unsightly and black, dost thou think to gain anything from golden ornaments? What madness is this! Shift this adorning within, put these necklaces about thy soul. The things that are put about thy body help neither to its health nor to its beauty, for it will not make black white, nor what is ugly either beautiful or good looking. But if thou put them about thy soul, thou shalt soon make it white instead of black, instead of ugly and unsightly, thou shalt make it beautiful and well-favored. The words are not mine, but those of the Lord Himself, who saith, “Though thy sins be as scarlet, I will make them white as snow” ( Isa. i. 18 , LXX.); and, “Give alms—and all things shall be clean unto you” ( Luke xi. 41 ); and by such a disposition thou shalt beautify not thyself only, but thy husband. For they if they see you putting off these outward ornaments, will have no great need of expense, and not having it, they will abstain from all covetousness, and will be more inclined to give alms, and ye too will be able boldly to give them fitting counsel. At present ye are deprived of all such authority. For with what mouth will ye speak of these things? with what eyes will ye look your husbands in the face, asking money for alms, when ye spend most upon the covering of your bodies? Then wilt thou be able boldly to speak with thy husband concerning alms-giving, when thou layest aside thine ornaments of gold. Even if thou accomplish nothing, thou hast fulfilled all thy part; but I should rather say, that it is impossible that the wife should not gain the husband, when she speaks by the very actions. 1952 “For what knowest thou, O woman, whether thou shalt save thy husband?” ( 1 Cor. vii. 16 .) As then now thou shalt give account both for thyself and for him, so if thou put off all this vanity thou shalt have a double crown, wearing thy crown and triumphing 1953 with thy husband through those unalloyed 1954 ages, and enjoying the everlasting good things, which may we all obtain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.
Footnotes
252:1929“ Pharisees, ” N.T.
252:1930i.e. in respect of that of the Father.
252:1931“ on God, ” N.T.
252:1932al. “ He showeth. ”
252:1933“ that whosoever believeth on Me should not abide in darkness, ” N.T.
252:1934οὐδὲν τὸ μέσον
252:1935The sense seems to require, “ is not punished, ” and so Sav. and Ben. conjecture.
253:1936al. “ in the last day. ” N.T.
253:1937al. “ thus showing. ”
253:1938Morel. “ such like works. ”
253:1939al. “ pretext. ”
253:1940al. “ what then, saith one, meaneth this saying, that he hath not? ”
253:1941οὐκ ἔχει φύσιν τὸ πρᾶγμα
253:1942“ I am not, &c. He saith, but themselves. ”
253:1943al. “ a thing peculiar (to Myself). ”
253:1944παραχαράττωσι
253:1945οὐδὲν τὸ μέσον
253:1946i.e. between Himself and the Father.
253:1947al. “ yet this is true, for Paul showeth by what he saith. ”
253:1948al. “ drew to. ”
253:1949χρείαν
254:1950addressed to women.
254:1951al. “ we might be content if ye did but. ”
254:1952al. “ with him by actions. ”
254:1953πομπεύουσα
254:1954ἀ κηράτους
Homily LXX.
John xiii. 1
“Now before the feast of the Passover, when Jesus knew that His hour was come that He should depart out of this world unto the Father, having loved His own which were in the world, He loved them unto the end.”
[1.] “ Be ye imitators of me,” said Paul, “as I also am of Christ.” ( 1 Cor. xi. 1 .) For on this account He took also flesh of our substance, 1955 that by means of it He might teach us virtue. For (“God sending His own Son) in the likeness of sinful flesh,” it saith, “and for sin condemned sin in the flesh.” ( Rom. viii. 3 .) And Christ Himself 1956 saith, “Learn of Me, for I am meek and lowly in heart.” ( Matt. xi. 29 .) And this He taught, not by words alone, but by actions also. For they called Him a Samaritan, and one that had a devil, and a deceiver, and cast stones at Him; and at one time the Pharisees sent servants to take 1957 Him, at another they sent plotters against Him; and they continued also insulting Him themselves, and that when they had no fault to find, but were even being continually benefited. Still after such conduct He ceaseth not to do well to them both by words and deeds. And, when a certain domestic smote Him on the face, He said, “If I have spoken evil, bear witness of the evil, but if well, why smitest thou Me?” ( John 18.23 .) But this was to those who hated and plotted against Him. Let us see also what He doeth now towards the disciples, or rather what actions He now exhibiteth 1958 towards the traitor. The man whom most of all there was reason 1959 to hate, because being a disciple, having shared the table and the salt, having seen the miracles and been deemed worthy of such great things, he acted more grievously than any, not stoning indeed, nor insulting Him, but betraying and giving Him up, observe in how friendly sort He receiveth this man, washing his feet; for even in this way He desired to restrain him from that wickedness. Yet it was in His power, had He willed it, to have withered him like the fig-tree, to have cut him in two as He rent the rocks, to have cleft him asunder like the veil; but He would not lead him away from his design by compulsion, but by choice. Wherefore He washed his feet; and not even by this was that wretched and miserable man shamed.
“Before the feast of the Passover,” it saith, “Jesus knowing that His hour was come.” Not then “knowing,” but (it means) that He did what He did having “known” long ago. “That He should depart.” Magnificently 1960 the Evangelist calleth His death, “departure.” “Having loved His own, He loved them unto the end.” Seest thou how when about to leave them He showeth greater love? For the, “having loved, He loved them unto the end,” showeth that he omitted nothing of the things which it was likely that one who earnestly loved would do. Why, then did He not this from the beginning? He worketh 1961 the greatest things last, so as to render more intense their attachment, and to lay up for them beforehand much comfort, against the terrible things that were about to fall on them. St. John calls them “His own,” in respect of personal attachment, since he calls others also “His own,” in respect of the work of creation; as when he saith, “His own received Him not.” ( John 1.11 .) But what meaneth, “which were in the world”? Because the dead also were “His own,” Abraham, Isaac, Jacob, and the men of that sort, 1962 but they were not in the world. Seest thou that He is the God both of the Old and New (Testament)? But what meaneth, “He loved them unto the end”? It stands for, “He continued loving them unceasingly,” and this the Evangelist mentions as a sure proof of great affection. Elsewhere indeed He spake of another (proof), the laying down life for His friends; but that had not yet come to pass. And wherefore did He this thing “now”? Because it was far more wonderful at a time when He appeared more glorious in the sight of all men. Besides, He left them no small consolation now that He was about to depart, for since they were going to be greatly grieved, He by these means introduceth also comfort to the grief.
John 13.2 . “And supper being ended, the devil having now put it into the heart of Judas 1963 to betray Him.”
This the Evangelist hath said 1964 amazed, showing that Jesus washed the man who had already chosen to betray Him. This also proves his great wickedness, that not even the having shared the salt restrained him, (a thing which is most able to restrain wickedness;) not the fact that even up to the last day, his Master continued to bear with him. 1965
John 13.3 . “Jesus knowing that the Father had given 1966 all things into His hands, and that He was come from God, and went to God.”
Here the Evangelist saith, even 1967 wondering, that one so great, so very great, who came from God and went to Him, who ruleth over all, did this thing, and disdained not even so to undertake such an action. And by the “giving over,” methinks St. John means the salvation of the faithful. For when He saith, “All things are given over 1968 to Me of My Father” ( Matt. xi. 27 ), He speaketh of this kind of giving over; as also in another place He saith, “Thine they were, and Thou gavest them Me” ( John 17.6 ); and again, “No man can come unto Me except the Father draw him” ( John 6.44 ); and, “Except it be given him from heaven.” ( John 3.27 .) The Evangelist then either means this, or that Christ would be nothing lessened by this action, since He came from God, and went to God, and possessed all things. But when thou hearest of “giving over,” understand it in no human sense, for it showeth how He honoreth the Father, and His unanimity with Him. For as the Father giveth over to Him, so He to the Father. And this Paul declares, saying, “When He shall have given over 1969 the kingdom to God, even the Father.” ( 1 Cor. xv. 24 .) But St. John hath said it here in a more human sense, showing His great care for them, and declaring His unutterable love, that He now cared for them as for His own; teaching them the mother of all good, even humblemindedness, which He said was both the beginning and the end of virtue. And not without a reason is added the, 1970 “He came from God and went to God”: but that we may learn that He did what was worthy 1971 of One who came thence and went thither, trampling down all pride.
John 13.4 . “And having risen 1972 from supper, and laid aside His garments.” 1973
[2.] Observe how not by the washing only, but in another way also He exhibiteth humility. For it was not before reclining, but after they had all sat down, then He arose. In the next place, He doth not merely wash them, but doth so, putting off His garments. And He did not even stop here, but girded Himself with a towel. Nor was He satisfied with this, but Himself filled (the basin), and did not bid another fill it; He did all these things Himself, showing by all that we must do such things, when we are engaged in well doing, not merely for form’s sake, 1974 but with all zeal. Now He seemeth to me to have washed the feet of the traitor first from its saying,
John 13.5 . “He began to wash the disciples’ feet,” 1975 and adding,
John 13.6 . “Then cometh He to Simon Peter and Peter saith unto Him, Lord, dost Thou wash my feet?”
“With those hands,” he saith, “with which Thou hast opened eyes, and cleansed lepers, and raised the dead?” For this (question) is very emphatic; wherefore He needed not to have said any more than the, “Thou”; for even of itself this would have sufficed to convey the whole. Some one might reasonably enquire, how none of the others forbade Him, but Peter only, which was a mark of no slight love and reverence. What then is the cause? He seemeth to me to have washed the traitor first, then to have come to Peter, and that the others were afterwards instructed from his case. 1976 That He washed some one other before him is clear from its saying, “But when He came 1977 to Peter.” Yet the Evangelist is not a vehement accuser, 1978 for the “began,” is the expression of one implying this. And even if Peter were the first, 1979 yet it is probable that the traitor, being a forward person, had reclined even before the chief. 1980 For by another circumstance also his forwardness is shown, when He dippeth with his Master in the dish, and being convicted, feels no compunction; while Peter being rebuked but once on a former occasion, and for words which he spake from loving affection, was so abashed, that being even distressed and trembling, he begged another to ask a question. But Judas, though continually convicted, felt not. ( John 13.24 .) When therefore He came to Peter, he saith unto Him, “Lord, dost Thou wash my feet?”
John 13.7 . “He saith unto him, What I do thou knowest not now, but thou shalt know here after.”
That is “thou shalt know how great is the gain from this, the profit of the lesson, and how it is able to guide us into all humblemindedness.” What then doth Peter? He still hinders Him, and saith,
John 13.8 . “Thou shalt never wash my feet.” “What doest thou, Peter? Rememberest thou not those former words? Saidst thou not, ‘Be merciful to Thyself,’ 1981 and heardest thou not in return, ‘Get thee behind Me, Satan’? ( Matt. xvi. 22 .) Art thou not even so sobered, but art thou yet vehement?” “Yea,” he saith, “for what is being done is a great matter, and full of amazement.” Since then he did this from exceeding love, Christ in turn subdueth him by the same; and as there He effected this by sharply rebuking him, and saying, “Thou art an offense unto Me,” so here also by saying,
“If I wash thee not, thou hast no part with Me.” What then saith that hot and burning one?
John 13.9 . “Lord, not my feet only, but also my hands and my head.”
Vehement in deprecation, he becometh yet more vehement in acquiescence; but both from love. For why said He not wherefore He did this, instead of adding a threat? Because Peter would not have been persuaded. For had He said, “Suffer it, for by this I persuade you to be humbleminded,” Peter would have promised it ten thousand times, in order that his Master might not do this thing. But now what saith He? He speaketh of that which Peter most feared and dreaded, the being separated from Him; for it is he who continually asks, “Whither goest Thou?” ( John 13.36 .) Wherefore also he said, “I will give 1982 even my life for Thee.” ( John 13.37 .) And if, after hearing, “What I do thou knowest not now, but thou shalt know hereafter,” he still persisted, much more would he have done so had he learnt (the meaning of the action). Therefore said He, “but thou shalt know hereafter,” as being aware, that should he learn it immediately he would still resist. And Peter said not, “Tell me, that I may suffer Thee,” but (which was much more vehement) he did not even endure to learn, but withstands Him, 1983 saying, “Thou shalt never wash my feet.” But as soon as He threatened, he straightway relaxed his tone. But what meaneth, “Thou shalt know after this”? “After this?” When? “When in My Name thou shalt have cast out devils; when thou shalt have seen Me taken up into Heaven, when thou shalt have learnt from the Spirit 1984 that I sit 1985 on His right hand, then shalt thou understand what is being done now.” What then saith Christ? When Peter said, “not my feet only, but also my hands and my head,” He replieth,
John 13:10, 11 . “He that is washed, needeth not save to wash his feet, but is clean every whit; and ye are clean, 1986 but not all. For He knew who should betray Him.” 1987
“And if they are clean, why washeth He 1988 their feet?” That we may learn to be modest. 1989 On which account He came not to any other part of the body, but to that which is considered more dishonorable than the rest. But what is, “He that is washed”? It is instead of, “he that is clean.” Were they then clean, who had not 1990 yet been delivered from their sins, nor deemed worthy of the Spirit, since sin still had the mastery, the handwriting of the curse still remaining, the victim not having yet been offered? How then calleth He them “clean”? That thou mayest not deem them clean, as delivered from their sins, He addeth, 1991 Behold, “ye are clean through the word that I have spoken unto you.” That is, “In this way ye are so far 1992 clean; ye have received the light, ye have been freed from Jewish error. For the Prophet also saith, ‘Wash you, make you clean, put away the wickedness from your souls’ ( Isa. i. 16 , LXX.); so that such a one is washed and is clean.” Since then these men had cast away all wickedness from their souls, and had companied with Him with a pure mind, therefore He saith according to the word of the Prophet, “he that is washed is clean already.” For in that place also It meaneth not the “washing” of water, practiced by the Jews; but the cleansing of the conscience. 1993
[3.] Be we then also clean; learn we to do well. But what is “well”? “Judge for the fatherless, plead for the widow; and come, let us reason together, saith the Lord.” ( Isa. i. 7 .) There is frequent mention in the Scriptures of widows and orphans, but we make no account of this. Yet consider how great is the reward. “Though,” it saith, “your sins be as scarlet, I will whiten them as snow; though they be red like crimson, I will whiten them as wool.” For a widow is an unprotected being, therefore He 1994 taketh much care for her. For they, when it is even in their power to contract a second marriage, endure the hardships of widowhood through fear of God. Let us then all, both men and women, stretch forth our hands to them, that we may never undergo the sorrows of widow-hood; or if we should have to undergo them, let us lay up 1995 a great store of kindness for ourselves. Not small is the power of the widow’s tears, it is able to open heaven itself. Let us not then trample on them, nor make their calamity worse, but assist them by every means. If so we do, we shall put around 1996 ourselves much safety, both in the present life, and in that which is to come. For not here alone, but there also will they be our defenders, cutting away most of our sins by reason of our beneficence towards them, and causing us to stand boldly before the judgment-seat of Christ. Which 1997 may it come to pass that we all obtain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.
Footnotes
254:1955lit. “ our lump. ”
254:1956al. “ and Himself. ”
254:1957al. “ in order to kill. ”
255:1958al. “ doeth. ”
255:1959ἐ χρῆν
255:1960al. “ magniloquently. ”
255:1961al. “ added. ”
255:1962οἱ κατ̓ ἐκείνους
255:1963“ Judas Iscariot, Simon’s son, ” N.T.
255:1964al. “ hath put in by the way. ”
255:1965διαβαστάζοντα
255:1966al. “ given over. ”
255:1967al. “ either he saith this. ”
255:1968E.V. “ delivered. ”
255:1969“ delivered up, ” E.V.
256:1970al. “ what then is added? ”
256:1971al. “ went to God, ” that is, did what was worthy.
256:1972ἀ ναστὰς ( ἐ γείρεται , G. T.).
256:1973“ He riseth, ” &c., “ and took a towel, and girded Himself. ” John 13.5 . “ After that He poureth water into a basin. ” N.T.
256:1974ἀ φοσιουμένους
256:1975“ and to wipe them with the towel wherewith He was girded, ” N.T.
256:1976ἀ π̓ ἐκείνου , al. ὑ π̓ ἐκ . “ by him. ”
256:1977“ He cometh therefore, ” οὐν , N.T.
256:1978i.e. of Judas.
256:1979i.e. in dignity.
256:1980κορυφαίου
256:1981“ that be far from Thee, ” E.V.
256:1982“ lay down, ” N.T.
256:1983al. “ Him again. ”
257:1984Ben. and mss. Sav. “ the Father. ”
257:1985Sav. “ He sitteth. ”
257:1986al. “ clean through the word which I have spoken unto you ” (from John 15.3 ).
257:1987“ Him, therefore said He, Ye are not all clean, ” N.T.
257:1988al. “ washest thou. ”
257:1989μετριάζειν
257:1990al. “ yet they had not. ”
257:1991from John 15.3
257:1992τέως
257:1993al. “ of the creation. ”
257:1994or, “ It. ”
257:1995al. “ but we shall not undergo them if we lay up. ”
257:1996al. “ putting around. ”
257:1997οὗ , al. ἧ ς , “ which boldness. ”
Homily LXXI.
John xiii
“And He took 1998 His garments, and having sat down again, said unto them, Know ye what I have done to you?” And what follows.
[1.] A grievous thing, beloved, a grievous thing it is to come to the depths of wickedness; for then the soul becomes hard to be restored. Wherefore we should use every exertion not to be taken at all; 1999 since it is easier not to fall in, 2000 than having fallen to recover one’s self. Observe, for instance, when Judas had thrown himself into sin, how great assistance he enjoyed, yet not even so was he raised. Christ said to him, “One of you is a devil” ( John 6.71 ); He said, “Not all believe” ( John 6.65 ); He said, “I speak not of all,” and, “I know whom I have chosen” ( John 13.18 ); and not one of these sayings doth he feel. Now when He had washed their feet, and taken His garments, and sat down, He said, “Know ye what I have done unto you?” He no longer addresseth Himself to Peter only, but to them all.
John 13.13 . “Ye call Me Lord 2001 and Master, 2002 and ye say well, for so I am.”
“Ye call Me.” He taketh to Him their judgment, and then that the words may not be thought to be words of their kindness, He addeth, “for so I am.” By introducing a saying of theirs, 2003 He maketh it not offensive, and by confirming it Himself when introduced from them, unsuspected. “For so I am,” He saith. Seest thou how when He converseth with the disciples, He speaketh revealing more what belongeth unto Himself? As He saith, “Call no man master on earth, 2004 for One is your guide” 2005 ( Matt. 23:8, 9 ), so also, “And call no man father upon earth.” But the “one” and “one” 2006 is spoken not of the Father only, but of Himself also. For had He spoken excluding Himself, how saith He, “That ye may become the children of the light”? And again, if He called the Father only, “Master,” how saith He, “For so I am”; and again, “For one is your Guide, even Christ”? ( John 12.26 .)
John 13:14, 15 . “If I then,” He saith, “your Lord 2007 and Master have washed your feet, ye ought also to wash one another’s feet. For I have given you an example, that ye should do as I have done to you.”
And yet it is not the same thing, for He is Lord and Master, but ye are fellow-servants one of another. What meaneth then the “as”? “With the same zeal.” For on this account He taketh instances from greater actions that we may, if so be, perform the less. Thus schoolmasters write the letters for children very beautifully, that they may come to imitate them though but in an inferior manner. Where now are they who spit on their fellow-servants? where now they who demand honors? Christ washed the feet of the traitor, the sacrilegious, the thief, and that close to the time of the betrayal, and incurable as he was, made him a partaker of His table; and art thou highminded, and dost thou draw up thine eyebrows? “Let us then wash one another’s feet,” saith some one, “then we must wash those of our domestics.” And what great thing if we do wash even those of our domestics? In our case 2008 “slave” and “free” is a difference of words; but there an actual reality. For by nature He was Lord and we servants, yet even this 2009 He refused not at this time to do. But now it is matter for contentment if we do not treat free men as bondmen, as slaves bought with money. And what shall we say in that day, 2010 if after receiving proofs of such forbearance, we ourselves do not imitate them at all, but take the contrary part, being in diametrical opposition, lifted up, and not discharging the debt? For God hath made us debtors one to another, having first so done Himself, and hath made us debtors of a less amount. For He was our Lord, but we do it, if we do it at all, to our fellow-servants, a thing which He Himself implied by saying, “If I then your Lord and Master—so also do ye.” It would indeed naturally have followed to say, “How much more should ye servants,” but He left this to the conscience of the hearers.
[2.] But why hath He done this “now”? They were for the future to enjoy, some greater, some less honor. In order then that they may not exalt themselves one above the other, and say as they did before, “Who is the greatest” ( Matt. xviii. 1 ), nor be angry one against the other, He taketh down 2011 the high thoughts of them all, by saying, that “although thou mayest be very great, thou oughtest to have no high thoughts towards thy brother.” And He mentioned not the greater action, that “if I have washed the feet of the traitor, what great matter if ye one another’s?” but having exemplified this by deeds, He then left it to the judgment of the spectators. Therefore He said, “Whosoever shall do and teach, the same shall be called great” ( Matt. v. 19 ); for this is “to teach” a thing, actually to do it. What pride should not this remove? what kind of folly and insolence should it not annihilate! 2012 He who sitteth upon the Cherubim washed the feet of the traitor, and dost thou, O man, thou that art earth and ashes and cinders and dust, dost thou exalt thyself, and art thou highminded? And how great a hell wouldest thou not deserve? If then thou desirest a high state of mind, come, I will show thee the way to it; for thou dost not even know what it is. The man then who gives heed to the present things as being great, is of a mean soul; so that there can neither be humility without greatness of soul, nor conceit except from littleness of soul. For as little children are eager for trifles, gaping upon balls and hoops and dice, 2013 but cannot even form an idea of important matters; so in this case, one who is truly wise, will deem present things as nothing, (so that he will neither choose to acquire them himself, nor to receive them from others;) but he who is not of such a character will be affected in a contrary way, intent upon cobwebs and shadows and dreams of things less substantial than these.
John 13.16-18 . “Verily I say unto you, the servant is not greater than his lord, neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them. I speak not of you all 2014 —but that the Scripture may be fulfilled, He that eateth bread with Me hath lifted up his heel against Me.”
What He said before, this He saith here also, to shame them; “For if the servant is not greater than his master, nor he that is sent greater than him that sent him, and these things have been done by Me, much more ought they to be done by you.” Then, lest any one should say, “Why now sayest Thou these things? Do we not already know them?” He addeth this very thing, “I speak not to you as not knowing, but that by your actions ye may show forth the things spoken of.” For “to know,” belongeth to all; but “to do,” not to all. On this account He said, “Blessed are ye if ye do them”; and on this account I continually and ever say the same to you, although ye know it, that I may set you on the work. Since even Jews “know,” but yet they are not “blessed”; for they do not what they know. 2015
“I speak not,” He saith, “of you all.” O what forbearance! Not yet doth He convict the traitor, but veileth the matter, hence giving him room for repentance. He convicteth and yet doth not convict him when He saith thus, “He that eateth bread with Me hath lifted up his heel against Me.” It seems to me that the, “The servant is not greater than his lord,” was uttered for this purpose also, that if any persons should at any time suffer harm either from domestics or from any of the meaner sort, they should not be offended; looking to the instance of Judas, who having enjoyed ten thousand good things, repaid his Benefactor with the contrary. On this account He added, “He that eateth bread with Me,” and letting pass all the rest, He hath put that which was most fitted to restrain and shame him; “he who was fed by Me,” He saith, “and who shared My table.” And He spake the words, to instruct them to benefit those who did evil to them, even though such persons should continue incurable.
But having said, “I speak not of you all,” in order not to attach fear to more than one, 2016 He at last separateth the traitor, speaking thus; “He that eateth bread with Me.” For the, “not of you all,” doth not direct the words to any single one, therefore He added, “He that eateth bread with Me”; showing to that wretched one that He was not seized in ignorance, but even with full knowledge; a thing which of itself was most of all fitted to restrain him. And He said not, “betrayeth Me,” but, “hath lifted up his heel against Me,” desiring to represent the deceit, the treachery, the secrecy of the plot.
[3.] These things are written that we bear not malice towards those who injure us; but rebuke them and weep for them; for the fit subjects of weeping are not they who suffer, but they who do the wrong. The grasping man, the false accuser, and whoso worketh any other evil thing, do themselves the greatest injury, and us the greatest good, if we do not avenge ourselves. Such a case as this: some one has robbed thee; hast thou given thanks for the injury, and glorified God? by that thanksgiving thou hast gained ten thousand rewards, just as he hath gathered for himself fire unspeakable. But if any one say, “How then, if I ‘could’ not defend myself against him who wronged me, being weaker?” I would say this, that thou couldest have put into action the being discontented, the being impatient, (for these things are in our power,) the praying against him, who grieved you, the uttering ten thousand curses against him, the speaking ill of him to every one. He therefore who hath not done these things shall even be rewarded for not defending himself, since it is clear that even if he had had the power, he would not have done it. The injured man uses any weapon that comes to hand, when, being little of soul, he defends himself against one who has injured him, by curses, by abuse, by plotting. Do thou then not only not do these things, but even pray for him; for if thou do them not, but wilt even pray for him, thou art become like unto God. For, “pray,” it saith, “for them, that despitefully use you—that ye may be like unto 2017 your Father which is in Heaven.” ( Matt. 5:44, 45 .) Seest thou how we are the greatest gainers from the insolence of others? Nothing so delighteth God, as the not returning evil for evil? But what say I? Not returning evil for evil? Surely we are enjoined to return the opposite, benefits, prayers. Wherefore Christ also repaid him who was about to betray Him with everything opposite. He washed his feet, convicted him secretly, rebuked him sparingly, tended 2018 him, allowed him to share His table and His kiss, and not even by these 2019 was he made better; nevertheless (Christ) continued doing His own part.
But come, let us teach thee even from the example of servants, and (to make the lesson stronger) those in the Old (Testament), that thou mayest know that we have no ground of defense when we remember a wrong. Will you then that I tell you of Moses, or shall we go yet farther back? For the more ancient the instances that can be pointed out, the more are we surpassed. “Why so?” Because virtue was then more difficult. Those men had no written precepts, no patterns of living, but their nature fought, unarmed, by itself, 2020 and was forced to float in all directions unballasted. 2021 Wherefore also when praising Noah, God called him not simply perfect, but added, “in his generation” ( Gen. vii. 1 ); signifying, “at that time,” when there were many hindrances, since many others shone after him, yet will he have nothing less than they; for in his own time he was perfect. Who then before Moses was patient? The blessed and noble Joseph, who having shone by his chastity, shone no less by his long suffering. He was sold when he had done no wrong, but was waiting on others, and serving, and performing all the duties of domestics. They brought against him an evil accusation, and he did not defend himself, though he had his father on his side. Nay, he even went to carry food to them in the desert, and when he found them not, he did not despair or turn back, (yet he had an excuse for doing so had he chosen,) but remained near the wild beasts and those savage men, preserving the feeling of a true brother. Again, when he dwelt in the prison house, and was asked the cause, he spake no evil of them, but only, “I have done nothing,” and, “I was stolen out of the land of the Hebrews”; and after this again, when he was made lord, he nourished them, and delivered them from ten thousand dangers. If we be sober, the wickedness of our neighbor is not strong enough to cast us out of our own virtue. But those others were not like him; they both stripped him, and endeavored to kill him, and reproach him with his dream, though they had even received their meat from him, and planned to deprive him of life and of liberty. And they ate, and cared not for their brother lying naked in the pit. What could be worse than such brutality? Were they not worse than any number of murderers? And after this, having drawn him up, they gave him over to ten thousand deaths, selling him to barbarian and savage men, who were on their journey to barbarians. Yet he, when he became ruler, not only remitted them their punishment, but even acquitted them, as far at least as relating to himself, of their sin, calling what had been done a dispensation of God, not any wickedness of theirs; and the things which he did against them he did not as remembering evil, but in all these he dissembled, for his brother’s 2022 sake. After this, when he saw them clinging to him, he straightway threw away the mask, and wept aloud, and embraced them, as though he had received the greatest benefits, he, who formerly was made away with by them, and he brought them all down into Egypt, and repaid them with ten thousand benefits. What excuse then shall we have, if after the Law, and after grace, and after the addition of so much heavenly wisdom, we do not even strive to rival him who lived before grace and before the Law? Who shall deliver us from punishment? For there is nothing, there is nothing more grievous than the remembrance of injuries. And this the man hath showed that owed ten thousand talents; from whom payment was at one time not demanded, at another time again demanded; not demanded, because of the lovingkindness of God; but demanded, because of his own wickedness, and because of his malice toward his fellow-servant. Knowing all which things, let us forgive our neighbors their trespasses, and repay them by deeds of an opposite kind, that we too may obtain mercy from God, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen.
Footnotes
258:1998“ So when He had washed their feet, and had taken, ” &c., N.T.
258:1999τὴν ἀρχήν
258:2000al. “ fall away. ”
258:2001al. “ the Christ. ”
258:2002“ Master and Lord, ” N.T.
258:2003al. “ among them. ”
258:2004“ be not ye called Rabbi, ” N.T.
258:2005καθηγητὴς
258:2006i.e. one Master, one Father.
258:2007al. “ the Christ. ”
258:2008ἐ νταῦθα
258:2009i.e. this humble office.
258:2010τότε
258:2011al. “ purgeth. ”
259:2012κενώσειε
259:2013ἀ στραγάλους , square bones used as dice.
259:2014“ I speak not of you all, I know whom I have chosen, ” N.T.
259:2015αὐτὰ
259:2016lit. “ to many. ”
260:2017“ the children of, ” N.T.
260:2018ἐ θεράπευσε
260:2019al. “ by this. ”
260:2020or, in its own way, καθ̓ ἑαυτὴν
260:2021ἀ νερμάτιστος
260:2022i.e. Benjamin’s.
Homily LXXII.
John xiii. 20 . 2023
“Verily, verily, I say unto you, He that receiveth whomsoever I send, receiveth Me: and He that receiveth Me, receiveth Him that sent Me.”
[1.] Great is the recompense 2024 of care bestowed upon the servants of God, and of itself 2025 it yieldeth to us its fruits. For, “he that receiveth you,” it saith, “receiveth Me, and he that receiveth Me, receiveth Him that sent Me.” ( Matt. x. 40 .) Now what can be equal to the receiving Christ and His Father? But what kind of connection hath this with what was said before? What hath it in common with that which He had said, “If ye do these things happy are ye,” to add, “He that receiveth you”? A close connection, and very harmonious. 2026 Observe how. When they were about to go forth and to suffer many dreadful things, He comforteth them in two ways; one derived from Himself, the other derived from others. “For if,” He saith, “ye are truly wise, ever keeping Me in mind, and bearing about all both what I said, and what I did, ye will easily endure terrible things. And not in this way only, but also from your enjoying great attention from all men.” The first point He declared when He said, “If ye do these things happy are ye”; the second when He said, “He that receiveth you receiveth Me.” For He opened the houses of all men to them, so that both from the sound wisdom of their manners, and the zeal of those who would tend them, they might have twofold comfort. Then when He had given these directions to them as to men about to run through all the world, reflecting that the traitor was deprived of both of these things, and would enjoy neither of them, neither patience in toils, nor the service of kind entertainers, He again was troubled. And the Evangelist to signify this besides, and to show that it was on his 2027 account that He was troubled, adds,
John 13.21 . “When Jesus had thus said, He was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray Me.”
Again He bringeth fear on all by not mentioning (the traitor) by name.
John 13.22 . “But they are in doubt”; 2028 although conscious to themselves of nothing evil; but they deemed the declaration of Christ more to be believed than their own thoughts. Wherefore they “looked one on another.” By laying the whole upon one, Jesus would 2029 have cut short their fear, but by adding, “one of you,” He troubled all. What then? The rest looked upon one another; but the ever fervent Peter “beckoneth” 2030 to John. Since he had been before rebuked, and when Christ desired to wash him would have hindered Him, and since he is everywhere found moved indeed by love, yet blamed; being on this account afraid, he neither kept quiet, nor did he speak, but wished to gain information by means of John. But it is a question worth asking, why when all were distressed, and trembling, when their leader was afraid, John like one at ease 2031 leans on Jesus’ bosom, and not only leans, but even (lies) on His breast? Nor is this the only thing worthy of enquiry, but that also which follows. What is that? What he saith of himself, “Whom Jesus loved.” Why did no one else say this of himself? yet the others were loved too. But he more than any. And if no other hath said this about him, but he about himself, it is nothing wonderful. Paul too does the same, 2032 when occasion calls, saying thus, “I knew a man fourteen years ago”; yet in fact he 2033 has gone through other no trifling praises of himself. Seems it to thee a small thing that, when he had heard, “Follow Me,” 2034 he straightway left his nets, and his father, and followed; and that Christ took him alone with Peter into the mountain, ( Matt. xvii. 1 ,) and another time again when He went into a house? 2035 ( Luke viii. 51 .) What high praise also has he himself passed on Peter without concealment, telling us that Christ said, “Peter, 2036 lovest thou Me more than these?” ( c. xxi. 15 ), and everywhere he showeth him warm, and nobly disposed towards himself; 2037 for instance, when he said, “Lord, and what shall this man do?” he spake from great love. But why did 2038 no other say (this 2039 ) concerning him? Because he would not himself have said it, unless he had come to this passage. 2040 For if after telling us that Peter beckoned to John to ask, he had added nothing more, he would have caused considerable doubt, and have compelled us to enquire into the reason. In order therefore himself to solve this difficulty, he saith, “He lay on the bosom of Jesus.” Thinkest thou that thou hast learnt a little thing when thou hast heard that “he lay,” and that their Master allowed such boldness to them? 2041 If thou desirest to know the cause of this, the action was of love; 2042 wherefore he saith, “Whom Jesus loved.” 2043 I suppose also that John doth this for another reason, as wishing to show that he was exempt from the charge and so he speaks openly and is confident. Again, why did he use these words, not at any other point of time, 2044 but only when the chief of the Apostles beckoned? That thou mightest not deem that Peter beckoned to him as being greater, he saith that the thing took place because of the great love (which Jesus bare him). But why doth he even lie on His bosom? They had not as yet formed any high surmises concerning Him; besides, in this way He 2045 calmed their despondency; for it is probable that at this time their faces were overclouded. If they were troubled in their souls, much more would they be so in their countenances. Soothing them therefore by word and by the question, He makes a way beforehand, and allows him to lean on His breast. Observe too his modesty; he mentions not his own name, but, “whom He loved.” As also Paul, when he said, “I knew a man about fourteen years ago.” Now for the first time Jesus convicted the traitor, but not even now by name; but how?
John 13.26 . “He it is, to whom I shall give a sop when I have dipped it.” 2046
Even the manner (of the rebuke) was calculated to put him to shame. He respected not the table, though he shared the bread; be it so; but the receiving the sop from His own hand, whom would not that have won over? yet him it won not.
John 13.27 . “Then 2047 Satan entered into him.”
Laughing at him for his shamelessness. As long as he belonged to the band of disciples he dared not spring upon him, but attacked 2048 him from without; but when Christ made him manifest and separated him, then he sprang upon him without fear. It was not fitting to keep within one of such a character, and who so long had remained incorrigible. Wherefore He henceforth cast him out, and then that other seized him when cut off, and he leaving them went forth by night. 2049
“Jesus saith unto him, Friend, 2050 that thou doest, do quickly.”
John 13.28 . “Now no man at the table knew with what intent He spake this unto him.” 2051
[3.] Wonderful insensibility! How could it be that he was neither softened nor shamed; but rendered yet more shameless, “went out.” The “do quickly,” is not the expression of one commanding, nor advising, but of one reproaching, and showing him that He desired to correct him, but that since he was incorrigible, He let him go. And this, the Evangelist saith, “no man of those that sat at the table knew.” Some one may perhaps find here a considerable difficulty, if, when the disciples had asked, “Who is it?” and He had answered, “He to whom I shall give a sop when I have dipped it,” they did not even so understand; unless indeed He spake it secretly, so that no man should hear. For John on this very account, leaning by His breast, asked Him almost close to His ear, so that the traitor might not be made manifest; and Christ answered in like manner, so that not even then did He discover him. And though He spake emphatically, 2052 “Friend, that thou doest, do quickly,” even so they understood not. But he spake thus to show that the things were true which had been said by Him to the Jews concerning His death. For He had said to them, “I have power to lay down My life, and I have power to take it again”: and, “No man taketh it from Me.” ( John 10.18 .) As long then as He would retain it, no man was able (to take it); but when He resigned it, then the action became easy. All this He implied when He said, “That thou doest, do quickly.” Yet not even then did He expose him, 2053 for perhaps the others might have torn him in pieces, or Peter might have killed him. On this account “no man at the table knew.” Not even John? Not even he: for he could not have expected that a disciple would arrive 2054 at such a pitch of wickedness. For since they were far from such iniquity themselves, they could not suspect such things concerning others. As before He had told them, “I speak not of you all” ( John 13.18 ), yet did not reveal the person; so here, they thought that it was said concerning some other matter.
“It was night,” saith the Evangelist, when he went out. “Why tellest thou me the time?” That thou mayest learn his forwardness, that not even the time restrained him from his purpose. Yet not even did this make him quite manifest, for the others were at this time in confusion, occupied by fear and great distress, and they knew not the true reason of what had been said but supposed 2055 that He spake thus, in order that Judas might give somewhat to the poor. For He cared greatly for the poor, teaching us also to bestow much diligence on this thing. But they thought this, not without a cause, but “because he had the bag.” Yet no one appears to have brought money to Him; that the female disciples nourished Him of their substance, it has said, but this 2056 it hath nowhere intimated. ( Luke viii. 3 .) But how did He who bade His disciples bear neither scrip, nor money, nor staff, Himself bear a bag to minister to the poor? That thou mayest learn, that it behooveth even him who is exceedingly needy and crucified, to be very careful on this point. For many things He did in the way of dispensation 2057 for our instruction. The disciples then thought that He said this, that Judas should give something to the poor; and not even this shamed him, His not being willing even to the last day to make him a public example. We too ought to do the like, and not parade the sins of our companions, though they be incurable. For even after this He gave a kiss to the man who came to betray Him, and endured, 2058 such an action as that was, and then proceeded to a thing of far greater daring, 2059 the Cross itself, 2060 to the death of shame, and there again He manifested His lovingkindness. And here He calleth it “glory,” showing us that there is nothing so shameful and reproachful which makes not brighter him who goeth to it, if it be done according to the will of God. At least after the going forth of Judas to the betraying, He saith,
John 13.31 . “Now is the Son of Man glorified.” 2061
In this way rousing the dejected thoughts of the disciples, and persuading them not only not to despond, but even to rejoice. On this account He rebuked Peter at the first, because for one who has been in death to overcome death, is great glory. And this is what He said of Himself, “When I am lifted up, 2062 then ye shall know that I Am” ( John 8.28 ); and again, “Destroy this Temple” ( John 2.19 ); and again, “No sign shall be given unto you 2063 but the sign of Jonas.” ( Matt. xii. 39 .) For how can it be otherwise than great glory, the being able even after death to do greater things than before death? for in order that the Resurrection might be believed, the disciples did work greater things. But unless He had lived, and had been God, how could these men have wrought such things in His Name?
John 13.32 . “And God shall glorify Him.” 2064
What is, “And God shall glorify Him in Himself”? It is “by means of 2065 Himself, not by means of another.”
“And shall straightway glorify Him.”
[4.] That is, “simultaneously with the Cross.” “For it will not be after much time,” He saith, “nor will He wait for the distant season of the Resurrection, nor will He then show Him glorious, but straightway on the Cross itself His glories shall appear.” And so the sun was darkened, 2066 the rocks rent; the veil of the temple was parted asunder, many bodies of saints that slept arose, the tomb had its seals, the guards sat by, and while a stone lay over the Body the Body rose; forty days passed by, and the Gift of the Spirit came, and they all straightway preached Him. This is, “shall glorify Him in Himself, and shall straightway glorify Him”; not by Angels or Archangels, not by any other power, but by Himself. But how did He also glorify Him by Himself? By doing all for the glory of the Son. Yet the Son did all. Seest thou that He referreth to the Father the things done by Himself?
John 13.33 . “Little children, yet a little while I am with you—and 2067 as I said unto the Jews, Whither I go ye cannot come, so now I say to you.”
He now begins words of sorrow after the supper. For when Judas went forth it was no longer evening, but night. But since they 2068 were about to come shortly, it was necessary to set all things before the disciples, that they might have them in remembrance; or rather, the Spirit recalled all to their minds. For it is likely that they would forget many things, as hearing for the first time, and being about to undergo such temptations. Men who were weighed down to sleep, (as another Evangelist saith,— Luke xxii. 45 ,) who were possessed by despondency, as Christ saith Himself, “Because I have said these things unto you, sorrow hath filled your hearts” ( John 16.6 ), how could they retain all these things exactly? Why then were they spoken? It became no little gain to them with respect to their opinion of 2069 Christ, that in after times when reminded 2070 they certainly knew that they had long ago heard these things from Christ. But wherefore doth He first cast down their souls, saying, “Yet a little while I am with you”? “To the Jews indeed it was said with reason, but wherefore dost Thou place us in just the same class with those obstinate ones?” He by no means did so. “Why then said He, ‘As I said to the Jews’?” He reminded them that He did not now, because troubles were upon them, warn them of these things, but that He had foreknown them from the first, and that they were witnesses who had heard that He had said these things to the Jews. Wherefore He added also the word, “little children,” that when they heard, “As I said to the Jews,” they might not deem that the expression was used in like sense towards themselves. It was not then to depress but to comfort them that He thus spake, that their dangers might not, by coming upon them suddenly, trouble them to excess.
“Whither I go, ye cannot come.” He showeth that His death is a removal, and a change for the better 2071 to a place which admits not corruptible bodies. This He saith, both to excite their love towards Him, and to make it more fervent. Ye know that when we see any of our dearest friends departing from us, our affection is warmest, and the more so, when we see them going to a place to which it is not even possible for us to go. These things then He said, terrifying the Jews, but kindling longing in the disciples. “Such is the place, that not only not they, but not even you, My best beloved, can come there.” Here He showeth also His Own dignity.
“So now I say to you.” Why “now”? “In one way to them, to you in another way”; that is, “not with them.” But when did the Jews seek Him, when the disciples? The disciples, when they fled the Jews, when they suffered miseries unendurable and surpassing all description at the capture of their city, when the wrath of God was borne down upon them from every side. To the Jews therefore He 2072 spake then, because of their unbelief, “but to you now, that troubles might not come upon you unexpected.”
John 13.34 . “A new commandment I give unto you.” 2073
For since it was likely that they would be troubled when they heard these things, as though they were about to be deserted, He comforteth them, investing them with that which was the root of all blessings and a safeguard, love. As though He had said, “Grieve ye at My departure? Nay, if ye love one another, ye shall be the stronger.” Why then said He not this? Because He said what profited them more than this.
John 13.35 . “By this shall all men know that ye are My disciples.” 2074
[5.] By this He at the same time showed that the company 2075 should never be extinguished, when He gave them a distinguishing token. This He said when the traitor was cut off from them. But how calleth He that a new commandment which is contained also in the Old (covenant)? He made it new Himself by the manner; therefore He added, “As I have loved you.” “I have not paid back to you a debt of good deeds first done by you, but Myself have begun,” He saith. “And so ought you to benefit your dearest ones, though you owe them nothing”; and omitting to speak of the miracles which they should do, He maketh their characteristic, love. And why? Because it is this which chiefly shows men holy; it is the foundation of all virtue; by this mostly we are all even saved. For “this,” He saith, “is to be a disciple; so shall all men praise you, when they see you imitating My Love.” What then? Do not miracles much more show this? By no means. For “many will say, Lord, have we not in Thy Name cast out devils?” ( Matt. vii. 22 .) And again, when they rejoice that the devils obey them, He saith, “Rejoice not that the devils obey 2076 you, but that your names are written in heaven.” ( Luke x. 20 .) And 2077 this indeed brought over the world, because that 2078 was before it; had not that been, neither would this have endured. This then straightway made them perfect, 2079 the having 2080 all one heart and one soul. But had they separated one from the other, all things would have been lost.
Now He spake this not to them only, but to all who should believe on Him; since even now, there is nothing else that causes the heathen 2081 to stumble, except that there is no love. “But,” saith some one, “they also urge against us the absence of miracles.” But not in the same way. “But where did the Apostles manifest their love?” Seest thou Peter and John inseparable from one another, and going up to the Temple? ( Acts iii. 1 .) Seest thou Paul disposed in a like way towards them, and dost thou doubt? If they had gained the other blessings, much more had they the mother of them all. For this is a thing that springs from a virtuous soul; but where wickedness is, there the plant withers away. For “when,” 2082 it saith, “iniquity shall abound, the love of many shall wax cold.” ( Matt. xxiv. 12 .) And miracles do not so much attract the heathen as the mode of life; and nothing so much causes a right life as love. For those who wrought miracles they often even called deceivers; but they could have no hold upon a pure life. While then the message of the Gospel was not yet spread abroad, miracles were with good reason marveled at, but now men must get to be admired by their lives. For nothing so raises respect in the heathen as virtue, nothing so offends them as vice. And with good reason. When one of them sees the greedy man, the plunderer, exhorting others to do the contrary, when he sees the man who was commanded to love even his enemies, treating his very kindred like brutes, he will say that the words are folly. When he sees one trembling at death, how will he receive the accounts of immortality? When he sees us fond of rule, and slaves to the other passions, he will more firmly remain in his own doctrines, forming no high opinion of us. We, we are the cause of their remaining in their error. Their own doctrines they have long condemned, and in like manner they admire ours, but they are hindered by our mode of life. To follow wisdom in talk is easy, many among themselves have done this; but they require the proof by works. “Then let them look to the ancients of our profession.” But about them they by no means believe; they enquire concerning those now living. For, “show me,” it saith, “thy faith by thy works” 2083 ( Jas. ii. 18 ); but this is not the case; on the contrary, seeing us tear our neighbors worse than any wild beast, they call us the curse of the world. These things restrain the heathen, and suffer them not to come over to our side. So that we shall be punished for these also; not only for what we do amiss ourselves, but because the name of God is blasphemed. How long shall we be given up to wealth, and luxury, and the other passions? For the future let us leave them. Hear what the Prophet saith of certain foolish ones, “Let us eat and drink, for to-morrow we die.” ( Isa. xxii. 31 .) But in the present case we cannot even say this, 2084 so “many” gather round themselves what belongs to all. So chiding them also, the Prophet said, “Will ye dwell alone upon the earth?” ( Isa. v. 8 .) Wherefore I fear lest some grievous thing come to pass, and we draw down upon us heavy vengeance from God. And that this may not come to pass, let us be careful of 2085 all virtue, that we may obtain the future blessings, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory now and forever, and world without end. Amen.
Footnotes
261:2023John 13.19 omitted. “Now I tell you before it come, that when it is come to pass ye may believe that I am.”
261:2024al. “ return. ”
261:2025ἐ ντεῦθεν
261:2026al. “ one may see even a close connection, since, ” &c.
261:2027i.e. the traitor’s.
261:2028“ Then the disciples looked one on another, doubting of whom He spake. ” N.T.
261:2029al. “ The laying, &c. would. ”
261:2030John 13.23-25 . “ Now there was leaning on Jesus’ bosom one of His disciples, whom Jesus loved. Simon Peter therefore beckoned to him, that he should ask who it should be of whom He spake. He then, lying on Jesus’ breast, saith unto Him, Lord, who is it? ”
261:2031ἐ ντρυφῶν
261:2032i.e. speaks of himself.
261:2033St. John.
261:2034not in St. John, but see Matt. iv. 21
261:2035of Jairus.
261:2036“ Simon, son of Jonas. ”
261:2037or, “ Christ, ” αὐτόν
261:2038al. “ on this account then. ”
261:2039i.e. that Jesus loved him.
262:2040i.e. in his Gospel history.
262:2041Sav. conject. “ him. ”
262:2042ἀ γάπης
262:2043ἐ φίλε
262:2044χωρίῳ
262:2045or, “ Christ. ”
262:2046“ And when He had dipped the sop, He gave it to Judas Iscariot, the son of Simon. ” N.T.
262:2047“ after the sop, ” N.T.
262:2048al. “ put forward. ”
262:2049al. “ went forth out. ”
262:2050“ unto him, That, ” &c., N.T.
262:2051John 13:29, 30 . “ For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast, or that he should give something to the poor. He then having received the sop, went immediately out. ”
262:2052al. “ more plainly. ”
262:2053Judas.
262:2054al. “ have gone out. ”
263:2055al. “ thought it saith. ”
263:2056the carrying of money.
263:2057οἰκονομῶν
263:2058κατεδέξετο
263:2059al. “ far more grievous. ”
263:2060al. “ His Cross. ”
263:2061“ And God is glorified in Him. ” N.T.
263:2062“ When ye have lifted up the Son of Man. ” N.T.
263:2063“ this generation, ” N.T.
263:2064“ If God be glorified in Him, God shall also glorify, ” &c., N.T.
263:2065διὰ
263:2066al. “ turned away. ”
263:2067“ Ye shall seek Me, and, ” &c., N.T. and Ben.
263:2068i.e. they who were to take Him.
263:2069or, “ the glory of. ”
263:2070i.e. by the Spirit.
264:2071μετάθεσις ἀμείνων
264:2072al. “ I. ”
264:2073“ That ye love one another; as I have loved you, that ye also love one another. ” N.T.
264:2074“ if ye have love one to another, ” N.T.
264:2075i.e. of Christian people, χορὸς
264:2076“ are subject to, ” N.T.
264:2077the working of miracles.
264:2078love.
264:2079καλοὺς κἀγαθοὺς , beautiful and good.
264:2080al. “ and to have. ”
264:2081lit. “ Greeks. ”
264:2082“ because, ” N.T.
265:2083so read in some copies.
265:2084i.e. “ certain ” foolish ones.
265:2085al. “ lay hold on. ”
Homily LXXIII.
John xiii. 36
“Simon Peter said unto Him, Lord, whither goest thou? Jesus answered him, Whither I go thou canst not follow Me now, but thou shalt follow Me afterwards.”
[1.] A great thing 2086 is love, and stronger than fire itself, and it goeth up to the very heaven; there is 2087 no hindrance which can restrain its tearing 2088 force. And so the most fervent Peter, when he hears, “Whither I go ye cannot come,” what saith he? “Lord, whither goest thou?” and this he said, not so much from wish to learn, as from desire to follow. To say openly, “I go,” he dared not yet, but, “Whither goest thou?” Christ answered, not to his words, but to his thoughts. For that this was his wish, is clear from what Christ said, “Whither I go thou canst not follow Me now.” Seest thou that he longed for the following Him, and therefore asked the question? And when he heard, “thou shalt follow Me afterwards,” not even so did he restrain his longing, and, though he had gained good hopes, he is so eager as to say,
John 13.37 . “Why cannot I follow Thee now? I will lay down my life for Thee.”
When he had shaken off the dread of being the traitor, and was shown to be one of His own, 2089 he afterwards asked boldly himself, while the others held their peace. “What sayest thou, Peter? He said, ‘thou canst not,’ and thou sayest, ‘I can’? Therefore thou shalt know from this temptation that thy love is nothing without the presence of the impulse 2090 from above.” Whence it is clear that in care for him He allowed even that fall. He desired indeed to teach him even by the first words, but when he continued in his vehemence, He did not indeed throw or force him into the denial, but left him alone, that he might learn his own weakness. Christ had said that He must be betrayed; Peter replied, “Be it far from Thee, Lord; this shall not happen unto Thee.” ( Matt. xvi. 22 .) He was rebuked, but not instructed. On the contrary, when Christ desired to wash his feet, he said, “Thou shalt never wash my feet.” 2091 ( John 13.8 .) Again, when he hears, “Thou canst not follow Me now,” he saith, “Though all deny Thee, I will not deny Thee.” Since then it was likely that he would be lifted up to folly by his practice of contradiction, Jesus next teacheth him not to oppose Him. This too Luke implies, when he telleth us that Christ said, “And I have prayed for thee, that thy faith fail not” ( Luke xxii. 32 ); that is, “that thou be not finally lost.” In every way teaching him humility, and proving that human nature by itself is nothing. But, since great love made him apt for contradiction, He now sobereth him, that he might not in after times be subject to this, when he should have received the stewardship of the world, but remembering what he had suffered, might know himself. And look at the violence of his fall; it did not happen to him once or twice, but he was so beside himself, that in a short time thrice did he utter the words of denial, that he might learn that he did not so love as he was loved. And yet, to one who had so fallen He saith again, “Lovest thou Me more than these?” So that the denial was caused not by the cooling of his love, but from his having been stripped of aid from above. He accepteth then Peter’s love, but cutteth off the spirit of contradiction engendered by it. “For if thou lovest, thou oughtest to obey Him who is beloved. I said 2092 to thee and to those with thee, ‘Thou canst not’; why art thou contentious? Knowest thou what a thing it is to contradict God? But since thou wilt not learn in this way that it is impossible that what I say should not come to pass, thou shalt learn 2093 it in the denial.” And yet this appeared to thee to be much more incredible. For this thou did not even understand, but of that thou hadst the knowledge 2094 in thy heart. Yet still that came to pass which was not even 2095 expected.
“I will lay down my life for Thee.” For since he had heard, “Greater love than this hath, no man,” 2096 he straightway sprang forward, insatiably eager and desirous to reach even to the highest pitch of virtue. But Christ, to show that it belonged to Himself alone to promise these things with authority, saith,
John 13.38 . “Before the cock crow.” 2097
That is, “now”; there was but a little interval. He spake when it was late at night, and the first and second watch was past.
John 14.1 . “Let not your heart be troubled.”
This He saith, because it was probable that when they heard they would be troubled. For if the leader of their band, one so entirely fervent, was told that before the cock crew he should thrice deny his Master, it was likely that they would expect to have to undergo some great reverse, sufficient to bend even souls of adamant. Since then it was probable that they considering these things would be astounded, see how He comforteth them, saying, “Let not your heart be troubled.” By this first word showing the power of His Godhead, because, what they had in their hearts He knew and brought to light.
“Ye believe in God, believe also in Me.” That is, “All dangers shall pass you by, for faith in Me and in My Father is more powerful than the things which come upon you, and will permit no evil thing to prevail against you.” Then He addeth,
John 14.2 . “In My Father’s house are many mansions.”
As He comforteth Peter when bewildered 2098 by saying, “but thou shalt follow afterwards,” so also He gives this glimpse of hope to the others. For lest they should think that the promise was given to him alone, He saith, “In My Father’s house are many mansions.”
“If it were not so I would have said to you, I go 2099 to prepare a place for you.”
That is, “The same place which receiveth Peter shall receive you.” For a great abundance of dwellings is there, and it may not be said that they need preparation. When He said, “Ye cannot follow Me now,” that they might not deem that they were finally cut off, He added,
John 14.3 . 2100 “That where I am, there ye may be also.” “So earnest have I been concerning this matter, 2101 that I should already have been given up to it, 2102 had not preparation been made long ago for you.” Showing them that they ought to be very bold and confident. Then that He may not seem to speak as though enticing them, but that they may believe the thing to be so, He addeth,
[2.] John 14.4 . “And whither I go ye know, and the way ye know.”
Seest thou that He giveth them proof that these things were not said without a meaning? And He used these words, because He knew in Himself that their souls now desired to learn this. For Peter said what he said, not in order to learn, but that he might follow. But when Peter had been rebuked, and Christ had declared 2103 that to be possible which for the time seemed impossible, 2104 and when the apparent impossibility led him to desire to know the matter exactly, therefore He saith to the others, “And the way ye know.” For as when He hath said, “Thou shalt deny Me,” before any one spake a word, searching into their hearts, He said, “Be not troubled,” so here also by saying “Ye know,” He disclosed the desire which was in their heart, and Himself giveth them an excuse for questioning. Now the, “Whither goest Thou?” Peter used from a very loving affection, Thomas from cowardice.
John 14.5 . “Lord, 2105 we know not whither Thou goest.” 2106
“The place,” he saith, “we know not, and how shall we know the way leading thither?” And observe with what submissiveness he speaks; he saith not, “tell us the place,” but, “we know not whither Thou goest”; for all had long yearned to hear this. If the Jews questioned among themselves when they heard (of His departure), although desirous to be rid of Him, much more would those desire to learn, who wished never to be separated from Him. They feared therefore to ask Him, but yet they asked Him, from their great love and anxiety. What then saith Christ?
John 14.6 . “I am the Way, and the Truth, and the Life; no man cometh unto the Father, but by Me.”
“Why then, when He was asked by Peter, ‘Whither goest Thou,’ did He not say directly, ‘I go to the Father, but ye cannot come now’? Why did He put in a circuit of so many words, placing together questions and answers? With good reason He told not this to the Jews; but why not to these?” He had indeed said both to these and to the Jews, that He came forth from God, and was going to God, now He saith the same thing more clearly than before. Besides, to the Jews He spake not so clearly; for had He said, “Ye cannot come to the Father but by Me,” they would straightway have deemed the matter mere boasting; but now by concealing this, He threw them 2107 into perplexity. “But why,” saith some one, “did He speak thus both to the disciples and to Peter?” He knew his great forwardness, and that he would by reason of this 2108 the more press on and trouble Him; in order therefore to lead him away, He hideth the matter. Having then succeeded in what He wished by the obscurity and by veiling His speech, He again discloseth the matter. After saying, “Where I am, no man can come,” He addeth, “In My Father’s house are many mansions”; and again, “No man cometh to the Father but by Me.” This He would not tell them at first, in order not to throw them into greater despondency, but, now that He hath soothed them, He telleth them. For by Peter’s rebuke He cast out 2109 much of their despondency; and dreading lest they should be addressed in the same way, they were the more restrained. “I am the Way.” This is the proof of the, “No man cometh to the Father but by Me”; 2110 and, “the Truth, and the Life,” of this, “that these things shall surely be.” “There is then no falsehood with Me, if I am ‘the Truth’; if I am ‘Life’ also, not even death shall be able to hinder you from coming to Me. Besides; if I am ‘the Way,’ ye will need none to lead you by the hand; if I am also ‘the Truth,’ My words are no falsehoods; if I am also ‘Life,’ though ye die ye shall obtain what I have told you.” Now His being “the Way,” they both understood and allowed, but the rest they knew not. They did not indeed venture to say what they knew not. Still they gained great consolation from His being “the Way.” “If,” saith He, “I have sole authority to bring 2111 to the Father, ye shall surely come thither; for neither is it possible to come by any other way.” But by saying before, “No man can come to Me except the Father draw him”; and again, “If I be lifted up from the earth, I shall draw all men unto Me” ( John 12.32 ); and again, “No man cometh to the Father but by Me” ( John 14.6 ); He showeth Himself equal to Him who begat Him. But how after saying, “Whither I go ye know, and the way ye know,” hath He added,
John 14.7 . “If ye had known Me, ye should have known My Father also; and from henceforth ye know Him, and have seen Him”?
He doth not contradict Himself; they knew Him indeed, but not so as they ought. God they knew, but the Father not yet. For afterwards, the Spirit having come upon them wrought 2112 in them all knowledge. What He saith is of this kind. “Had ye known My Essence and My Dignity, ye would have known that of the Father also; and henceforth ye shall know Him, and have seen Him,” (the one belonging to the future, the other to the present,) that is, “by Me.” By “sight,” He meaneth knowledge by intellectual perception. For those who are seen we may see and not know; but those who are known we cannot know and not know. Wherefore He saith, “and ye have seen Him”; just as it saith, “was seen also of Angels.” ( 1 Tim. iii. 16 .) Yet the very Essence was not seen; yet it saith that He “was seen,” that is, as far as it was possible for them to see. These words are used, that thou mayest learn that 2113 the man who hath seen Him 2114 knoweth Him who begat Him. But they beheld Him not in His unveiled Essence, but clothed with flesh. He is wont elsewhere to put “sight” for “knowledge”; as when He saith, “Blessed are the pure in heart, for they shall see God.” ( Matt. v. 8 .) By “pure,” He meaneth not those who are free from fornication only, but from all sins. For every sin brings filth upon the soul.
[3.] Let us then use every means to wipe off the filthiness. But first the font cleanseth, afterwards other ways also, many and of all kinds. For God, being merciful, hath even after this 2115 given to us various ways of 2116 reconciliation, of all which the first is that by alms-doing. “By alms-deeds,” it saith, “and deeds of faith sins are cleansed away.” ( Ecclesiasticus 3.30 .) By alms-doing I do not mean that which is maintained by injustice, for this is not alms-doing, but savageness and inhumanity. What profits it to strip one man and clothe another? For we ought to begin the action with mercy, but this is inhumanity. If we give away everything that we have got from other people, it is no gain to us. And this Zacchæus shows, who on that occasion said, that he propitiated God by giving four times as much as he had taken. ( Luke xix. 8 .) But we, when we plunder unboundedly, and give but little, think that we make God propitious, whereas we do rather 2117 exasperate Him. For tell me, if thou shouldest drag a dead and rotten ass from the waysides and lanes, and bring it to the altar, would not all stone thee as accursed and polluted? 2118 Well then, if I prove that a sacrifice procured by plunder is more polluted than this, what defense shall we obtain? Let us suppose that some article has been obtained by plunder, is it not of fouler scent than a dead ass? Wouldest thou learn how great is the rottenness of sin? Hear the Prophet saying, “My wounds stank, and were corrupt.” ( Ps. xxxviii. 5 , LXX.) And dost thou in words entreat God to forget thy misdeeds, and dost thou by what thou thyself doest, robbing and grasping, and placing thy sin upon the altar, cause Him to remember them continually? But now, this is not the only sin, but there is one more grievous than this, that thou defilest the souls of the saints. 2119 For the altar is but a stone, and is consecrated, but they ever bear with them Christ Himself; and darest thou to send thither any of such impurity? “No,” saith one, “not the same money, but other.” Mockery this, and trifling. Knowest thou not, that if one drop of injustice fall on a great quantity of wealth, the whole is defiled? And just as a man by casting dung into a pure fountain makes it all unclean, so also in the case of riches, anything ill-gotten entering in makes them to be tainted with the ill savor from itself. Then we wash our hands when we enter into church, but our hearts not so. Why, do our hands send forth a voice? It is the soul that utters 2120 the words: to that God looketh; cleanness of the body is of no use, while that is defiled. What profits it, if thou wipe clean thine outward hands, while thou hast those within impure? For the terrible thing and that which subverts all good is this, that while we are fearful about trifles, we care not for important matters. To pray with unwashed hands is a matter indifferent; but to do it with an unwashed mind, this is the extreme of all evils. Hear what was said to the Jews who busied themselves about such outward impurities. “Wash thine heart from wickedness, how long shall there be in thee thoughts of thy labors?” 2121 ( Jer. iv. 14 .) Let us also wash ourselves, not with mire, but with fair water, with alms-doing, not with covetousness. First get free from rapine, and then show forth alms-deeds. Let us “decline from evil, and do good.” ( Ps. xxxvii. 27 .) Stay thy hands from covetousness, and so bring them to alms-giving. But if with the same hands we strip one set of persons, 2122 though we may not clothe the others with what has been taken 2123 from them, yet we shall not thus escape punishment. For that which is the groundwork 2124 of the propitiation is made the groundwork of all wickedness. Better not show mercy, than show it thus; since for Cain also it had been better not to have 2125 brought his offering at all. Now if he who brought too little angered God, when one gives what is another’s, how shall not he anger Him? “I commanded thee,” He will say, “not to steal, and honorest thou Me from that thou hast stolen? What thinkest thou? That I am pleased with these things?” Then shall He say to thee, “Thou thoughtest wickedly that I am even such an one as thyself; I will rebuke thee, and set before thy face thy sins.” ( Ps. l. 21 , LXX.) But may it not come to pass that any one of us hear this voice, but having wrought pure alms-deeds, and having our lamps burning, so may we enter into the bride-chamber by the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Ghost 2126 be glory for ever and ever. Amen.
Footnotes
265:2086al. “ a great good. ”
265:2087al. “ whence neither shall there be. ”
265:2088ῥ αγδαῖον
265:2089τῶν γνησἰων
265:2090ῥ οπῆς
265:2091al. “ Thou shalt never do this thing. ”
266:2092in the Greek, “ He said. ”
266:2093al. “ shalt know. ”
266:2094al. “ the consciousness. ”
266:2095al. “ was not. ”
266:2096the words occur later, John 15.13
266:2097“ Jesus answered him, Wilt thou lay down thy life for Me? Verily, verily, I say unto thee, the cock shall not crow till thou hast denied Me thrice. ” N.T.
266:2098ἀ λύοντα
266:2099al. “ shall go. ”
266:2100John 14.3 . “ And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where, ” &c. N.T.
266:2101i.e. the preparing a place for disciples.
266:2102ἤ δη ἄν τούτου ἐγενόμην
266:2103al. “ had showed. ”
266:2104i.e. that the disciples should follow.
267:2105“ Thomas saith unto Him, Lord, ” &c.
267:2106“ and how shall we know the way? ” N.T.
267:2107or, “ these ” (the disciples).
267:2108i.e. if He had so spoken.
267:2109al. “ cast off. ”
267:2110al. “ that is, that ye come by Me. ”
267:2111Κύριος εἰμὶ τοῦ ἄγειν
267:2112κατεσκεύασεν
267:2113al. “ showing that. ”
267:2114the Son.
268:2115after baptism.
268:2116Ben. “ ways of various. ”
268:2117al. “ not knowing that we. ”
268:2118al. “ abominable. ”
268:2119i.e. of communicants.
268:2120al. “ offers. ”
268:2121E.V. “ How long shall thy vain thoughts lodge within thee? ”
268:2122al. “ the poor. ”
268:2123al. “ given. ”
268:2124ὑ πόθεσις
268:2125al. “ Cain would have been better if he had not. ”
268:2126Ben. omits, “ with the Father and the Holy Ghost. ”
Homily LXXIV.
John 14:8, 9
“Philip saith unto Him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known Me, Philip? He who hath seen Me, hath seen the Father.” 2127
[1.] The Prophet said to the Jews, “Thou hadst the countenance of a harlot, thou wert shameless towards all men.” ( Jer. iii. 3 , LXX.) Now it seems fitting to use this expression not only against that city, 2128 but against all who shamelessly set their faces against the truth. For when Philip said to Christ, “Show us the Father,” He replied, “Have I been so long time with you, and hast thou not known Me, Philip?” And yet there are some Who even after these words separate the Father from the Son. What proximity dost thou require closer than this? Indeed from this very saying some have fallen into the malady of Sabellius. But let us, leaving both these and those as involved in directly opposite error, consider the exact meaning of the words. “Have I been so long time with you, and hast thou not known Me, Philip?” He saith. What then? replieth Philip, “Art thou the Father after whom I enquire?” “No,” He saith. On this account He said not, “hast thou not known Him,” but, “hast thou not known Me,” declaring nothing else but this, that the Son is no other than what the Father is, yet continuing to be a Son. But how came Philip to ask this question? Christ had said, “If ye had known Me, ye should have known My Father also” ( John 14.7 ), and He had often said the same to the Jews. Since then Peter and the Jews had often asked Him, “Who is the Father?” since Thomas had asked Him, and no one had learnt anything clear, but His words were still not understood; Philip, in order that He might not seem to be importunate and to trouble Him by asking in his turn after the Jews, “Show us the Father,” added, “and it sufficeth us,” “we seek no more.” Yet Christ had said, “If ye had known Me, ye should have known My Father also,” and by Himself He declared the Father. But Philip reversed the order, and said, “Show us the Father,” as though knowing Christ exactly. But Christ endureth him not, but putteth him in the right way, persuading him to gain the knowledge of the Father through Himself, while Philip desired to see Him with these bodily eyes, having perhaps heard concerning the Prophets, that they “saw God.” But those cases, Philip, were acts of condescension. Wherefore Christ said, “No man hath seen God at any time” ( John 1.18 ); and again, “Every man that hath heard and hath learned from God cometh unto Me.” ( John 6.45 .) “Ye have neither heard His voice at any time, nor seen His shape.” ( John 5.37 .) And in the Old Testament, “No man shall see My face, and live.” ( Ex. xxxiii. 20 .) What saith Christ? Very reprovingly He saith, “Have I been so long time with you, and hast thou not known Me, Philip?” He said not, “hast thou not seen,” but, “hast thou not known Me.” “Why,” Philip might say, “do I wish to learn concerning Thee? At present I seek to see Thy Father, and Thou sayest unto me, hast thou not known Me?” What connection then hath this with the question? Surely a very close one; for if He is that which the Father is, yet continuing a Son, with reason He showeth in Himself Him who begat Him. Then to distinguish the Persons He saith, “He that hath seen Me hath seen the Father,” lest any one should assert that the same is Father, the same Son. For had He been the Father, He would not have said, “He that hath seen Me hath seen Him.” Why then did He not reply, “thou askest things impossible, and not allowed to man; to Me alone is this possible”? Because Philip had said, “it sufficeth us,” as though knowing Christ, He showeth that he had not even seen Him. For assuredly he would have known the Father, had he been able to know the Son. 2129 Wherefore He saith, “He that hath seen Me, hath seen the Father.” “If any one hath seen Me, he shall also behold Him.” What He saith is of this kind: “It is not possible to see either Me or Him.” For Philip sought the knowledge which is by sight, and since he thought that he had so seen Christ, he desired in like manner to see the Father; but Jesus showeth him that he had not even seen Himself. And if any one here call knowledge, sight, I do not contradict him, for, “he that hath known Me,” saith Christ, “hath known the Father.” Yet He did not say this, but desiring to establish the Consubstantiality, declared, “he that knoweth My Essence, knoweth that of the Father also.” “And what is this?” saith some one; “for he who is acquainted with creation knoweth also God.” Yet all are acquainted with creation, and have seen it, but all do not know God. Besides, let us consider what Philip seeks to see. Is it the wisdom of the Father? Is it His goodness? Not so, but the very whatever God is, the very Essence. To this therefore Christ answereth, “He that hath seen Me.” Now he that hath seen the creation, hath not also seen the Essence of God. “If any one hath seen Me, he hath seen the Father,” He saith. Now had He been of a different Essence, He would not have spoken thus. But to make use of a grosser argument, no man that knows not what gold is, can discern the substance of gold in silver. For one nature is not shown by another. Wherefore He rightly rebuked him, saying, “Am I so long with you?” Hast thou enjoyed such teaching, hast thou seen miracles wrought with authority, and all belonging to the Godhead, which the Father alone worketh, sins forgiven, secrets published, death retreating, a creation wrought from earth, 2130 and hast thou not known Me? Because He was clothed with flesh, therefore He said, “Hast thou not known Me?”
[2.] Thou hast seen the Father; seek not to see more; for in Him thou hast seen Me. If thou hast seen Me, be not over-curious; for thou hast also in Me known Him.
John 14.10 . “Believest thou not that I am in the Father?” 2131
That is, “I am seen in that Essence.”
“The words that I speak, I speak not of Myself,”
Seest thou the exceeding nearness, and the proof of the one Essence?
“The Father that dwelleth in Me, He doeth the works.”
How, beginning with words, doth He come to works? for that which naturally followed was, that He should say, “the Father speaketh the words.” But He putteth two things here, both concerning doctrine and miracles. Or it may have been because the words also were works. How then doeth He 2132 them? In another place He saith, “If I do not the works of My Father, believe Me not.” ( John 10.37 .) How then saith He here that the Father doeth them? To show this same thing, that there is no interval between the Father and the Son. What He saith is this: “The Father would not act in one way, and I in another.” Indeed in another place both He and the Father work; “My Father worketh hitherto, and I work” ( John 5.17 ); showing in the first passage the unvaryingness of the works, 2133 in the second the identity. And if the obvious meaning of the words denotes humility, marvel not; for after having first said, “Believest thou not?” He then spake thus, showing that He so modeled His words to bring him to the faith; for He walked in their hearts.
John 14.11 . “Believe 2134 that I am in the Father and the Father in Me.”
“Ye ought not, when ye hear of ‘Father’ and ‘Son,’ to seek anything else to the establishing of the relationship 2135 as to Essence, but if this is not sufficient to prove to you the Condignity and Consubstantiality, ye may learn it even from the works.” Had the, “he that hath seen Me, hath seen My Father,” been used with respect to works, He would not afterwards have said,
“Or else believe Me for the very works’ sake.” And then to show that He is not only able to do these things, but also other much greater than these, He putteth them with excess. For He saith not, “I can do greater things than these,” but, what was much more wonderful, “I can give to others also to do greater things than these.”
John 14.12 . “Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do, because I go to the Father.”
That is, “it now remaineth for you to work miracles, for I go away.” Then when He had accomplished what His argument intended, He saith,
John 14.13 . “Whatsoever ye shall ask in My Name, that will I do, that the Father may be glorified in Me.”
Seest thou again that it is He who doeth it? “I,” saith He, “will do it”; not, “I will ask of the Father,” but, “that the Father may be glorified in Me.” In another place He said, “God shall glorify Him in Himself” ( John 13.32 ), but here, “He shall glorify the Father”; for when the Son shall appear with great power, He who begat shall be glorified. But what is, “in My Name”? That which the Apostles said, “In the Name of Jesus Christ, arise and walk.” ( Acts iii. 6 .) For all the miracles which they did He wrought in them, and “the hand of the Lord was with them.” ( Acts xi. 21 .)
John 14.14 . “I will do 2136 it,” He saith.
Seest thou His authority? The things done by means of others Himself doeth; hath He no power for the things done by Himself, except as being wrought in by the Father? And who could say this? But why doth He put it second? To confirm His own words, and to show that the former sayings were of condescension. But the, “I go to the Father,” is this: “I shall not perish, but remain in My own proper Dignity, and Am in Heaven.” All this He said, comforting them. For since it was likely that they, not yet understanding His discourses concerning the Resurrection, would imagine something dismal, He in other discourses promiseth that He will give them such things, soothing them in every way, and showing that He abideth continually; and not only abideth, but that He will even show forth greater power.
[3.] Let us then follow Him, and take up the Cross. For though persecution be not present, yet the season for another kind of death is with us. “Mortify,” it saith, “your members which are upon earth.” ( Col. iii. 5 .) Let us then quench concupiscence, slay anger, abolish envy. This is a “living sacrifice.” ( Rom. xii. 1 .) This sacrifice ends not in ashes, is not dispersed in smoke, wants neither wood, nor fire, nor knife. For it hath both fire and a knife, even the Holy Spirit. Using this knife, circumcise the superfluous and alien portion of thy heart; open the closedness of thine ears, for vices 2137 and evil desires are wont to stop the way against the entrance of the word. The desire of money, when it is set before one, permits not to hear the word concerning almsgiving; and malice when it is present raises a wall against the teaching concerning love; and some other malady falling on in its turn, makes the soul yet more dull to all things. Let us then do away these wicked desires; it is enough to have willed, and all are quenched. For let us not, I entreat, look to this, that the love of wealth is a tyrannical thing, but that the tyranny is that of our own slackmindedness. Many indeed say that they do not even know what money is. For this desire is not a natural one; such as are natural were implanted in us from the first, from the beginning, but as for gold and silver, for a long time not even what it is was known. Whence then grew this desire? From vainglory and extreme slackmindedness. For of desires some are necessary, some natural, some neither the one nor the other. For example, those which if not gratified destroy the creature are both natural and necessary, as the desire of meat and drink and sleep; carnal desire is natural indeed but not necessary, for many have got the better of it, and have not died. But the desire of wealth is neither natural nor necessary, but superfluous; and if we choose we need not admit its beginning. At any rate, Christ speaking of virginity saith, “He that is able to receive it, let him receive it.” ( Matt. xix. 12 .) But concerning riches not so, but how? “Except a man forsake all that he hath, he is not worthy of Me.” ( Luke xiv. 33 .) What was easy He recommended, but what goes beyond the many He leaveth to choice. Why then do we deprive ourselves of all excuse? The man who is made captive by some more tyrannical passion shall not suffer a heavy punishment, but he who is subdued by a weak one is deprived of all defense. For what shall we reply when He saith, “Ye saw Me hungry and fed Me not”? ( Matt. xxv. 42 ); what excuse shall we have? We shall certainly plead poverty; yet we are not poorer than that widow, who by throwing in two mites overshot all the rest. For God requireth not the quantity of the offering, but the measure of the mind; and that He doth so, comes from His tender care. Let us then, admiring His lovingkindness, contribute what is in our power, that having both in this life and in that which is to come obtained in abundance the lovingkindness of God, we may be able to enjoy the good things promised to us, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.
Footnotes
269:2127“ And how sayest thou then, Show us the Father? ” N.T.
269:2128i.e. Jerusalem.
269:2129al. “ to do this. ”
270:2130i.e. eyes given by means of the clay.
270:2131“ and the Father in Me? ” N.T.
270:2132the Father.
270:2133i.e. those of the Father and the Son.
270:2134“ Believe Me, ” N.T.
270:2135τῆς κατὰ τὴν οὐσίαν συγγενείας
270:2136“ If ye shall ask anything in My Name, I, ” &c., N.T.
271:2137lit. “ maladies. ”
Homily LXXV.
John xiv. 15-17
“If ye love Me, keep My commandments. And I will pray the Father, and He shall give you another Comforter, that He may abide with you forever; even the Spirit of truth, whom the world cannot receive, because it seeth Him not, neither knoweth Him.” 2138
[1.] We need everywhere works and actions, not a mere show of words. For to say and to promise is easy for any one, but to act is not equally easy. Why have I made these remarks? Because there are many at this time who say that they fear and love God, but in their works show the contrary; but God requireth that love which is shown by works. Wherefore He said to the disciples, “If ye love Me, keep My commandments.” For after He had told them, “Whatsoever ye shall ask, 2139 I will do it,” that they might not deem the mere “asking” to be availing, He added, “If ye love Me,” “then,” He saith, “I will do it.” And since it was likely that they would be troubled when they heard that, “I go 2140 to the Father,” He telleth them “to be troubled now is not to love, to love is to obey My words. I have given you a commandment that ye love one another, that ye do so to each other as I have done to you; this is love, to obey these My words, and to yield to Him who is the object of your love.”
“And I will ask the Father, and He shall give you another Comforter.” Again His speech is one of condescension. For since it was probable, that they not yet knowing Him would eagerly seek His society, His discourse, His presence in the flesh, and would admit of no consolation when He was absent, what saith He? “I will ask the Father, and He shall give you another Comforter,” that is, “Another like unto Me.” Let those be ashamed who have the disease of Sabellius, 2141 who hold not the fitting opinion concerning the Spirit. For the marvel of this discourse is this, that it hath stricken down contradictory heresies with the same blow. For by saying “another,” He showeth the difference of Person, and by “Paraclete,” the connection of Substance. But why said He, “I will ask the Father”? Because had He said, “I will send Him,” they would not have so much believed and now the object is that He should be believed. For afterwards He declares that He Himself sendeth Him, saying, “Receive ye the Holy Ghost” ( John 20.22 ); but in this place He telleth them that He asketh the Father, so as to render His discourse credible to them. Since John saith of Him, “Of His fullness have all we received” ( John 1.16 ); but what He had, how receiveth He from another? And again, “He shall baptize you with the Holy Ghost and with fire.” ( Luke iii. 16 .) “But what had He more than the Apostles, if He was about to ask It of His Father in order to give It to others, when they often even without prayer appear to have done thus?” And how, 2142 if It is sent according to request from the Father, doth It descend of Itself? And how is that which is everywhere present sent by Another, that which “divideth to every man severally as He will” ( 1 Cor. xii. 11 ), and which saith with authority, “Separate Me Paul and Barnabas”? ( Acts xiii. 2 .) Those ministers were ministering unto God, yet still It called them authoritatively to Its own work; not that It called them to any different work, but in order to show Its power. “What then,” saith some one, “is, ‘I will ask the Father’?” (He saith it) to show the time of Its coming. For when He had cleansed them by the sacrifice, 2143 then the Holy Ghost lighted upon them. “And why, while He was with them, came it not?” Because the sacrifice was not yet offered. But when afterwards sin had been loosed, and they were being sent forth to dangers, and were stripping themselves for the contest, then need was that the Anointer 2144 should come. “But why did not the Spirit come immediately after the Resurrection?” In order that being greatly desirous of It, they might receive It with great joy. For as long as Christ was with them, they were not in tribulation; but when He departed, being made defenseless and thrown into much fear, they would receive It with much readiness.
“He remaineth with you.” This showeth that even after death It departeth not. But lest when they heard of the “Paraclete,” they should imagine a second Incarnation, and expect to see It with their eyes, He setteth them right by saying, “Whom the world cannot receive, because it seeth Him not.” “He will not be with you as I have been, but will dwell in your very souls”; for this is the, “shall be in you.” 2145 He calleth it the “Spirit of truth”; thus explaining the types in the Old Testament. “That He may be 2146 with you.” What is, “may be with you”? That which He saith Himself, that “I am with you.” ( Matt. xxviii. 20 .) Besides, He also implieth something else, that “the case of the Spirit shall not be the same as Mine, He shall never leave you.” “Whom the world cannot receive, because it seeth Him not.” “Why, what is there belonging to the other Persons that is visible?” Nothing; but He speaketh here of knowledge; at least He addeth, “neither knoweth Him.” For He is wont, in the case of exact knowledge, to call it “sight”; because sight is clearer than the other senses, by this He always representeth exact knowledge. By “world,” He here speaketh of “the wicked,” thus too comforting the disciples by giving to them a special gift. See in how many particulars He raised His discourse concerning It. He said, “He is Another like unto Me”; He said, “He will not leave you”; He said, “Unto you alone He cometh, as also did I”; He said, that “He remaineth in you”; but not even so did He drive out their despondency. For they still sought Him and His society. To cure then this feeling, He saith,
John 14.18 . “I will not leave you orphans, I will come unto you.”
[2.] “Fear not,” He saith, “I said not that I would send you another Comforter, as though I were Myself withdrawing from you for ever; I said not that He remaineth with you, as though I should see you no more. For I also Myself will come to you, I will not leave you orphans.” Because when commencing He said, “Little children,” therefore He saith also here, “I will not leave you orphans.” At first then He told them, “Ye shall come whither I go”; and, “In My Father’s house there are many mansions”; but here, since that time was long, He giveth them the Spirit; and when, not knowing what it could be of which He spoke, they were not sufficiently comforted, “I will not leave you orphans,” He saith; for this they chiefly required. But since the, “I will come to you,” was the saying of one declaring a “presence,” observe how in order that they might not again seek for the same kind of presence as before, He did not clearly tell them this thing, but hinted at it; for having said,
John 14.19 . “Yet a little while, and the world seeth Me not”; He added, “but ye see Me.”
As though He had said, “I come indeed to you, but not in the same way as before, ever being with you day by day.” And lest they should say, “How then saidst Thou to the Jews, Henceforth ye shall not see Me?” He solveth the contradiction by saying, “to you alone”; for such also is the nature of the Spirit.
“Because I live, ye shall live also.”
For the Cross doth not finally separate us, but only hideth for a little moment; and by “life” He seemeth to me to mean not the present only, but the future also.
John 14.20 . “At that day ye shall know that am in the 2147 Father, and you in Me, and I in you.”
With regard to the Father, these words refer to Essence; with regard to the disciples, to agreement of mind and help from God. “And how, tell me, is this reasonable?” saith some one. And how, pray, is the contrary reasonable? For great and altogether boundless is the interval between Christ and the disciples. And if the same words are employed, marvel not; for the Scripture is often wont to use in different senses the same words, when applied to God and to men. Thus we are called “gods,” and “sons of God,” yet the word hath not the same force when applied to us and to God. And the Son is called “Image,” and “Glory”; so are we, but great is the interval between us. Again, “Ye are Christ’s, and Christ is God’s” ( 1 Cor. iii. 23 ), but not in like manner as Christ is God’s are we Christ’s. But what is it that He saith? “When I am arisen,” He saith, “ye shall know that I am not separated from the Father, but have the same power with Him, and that I am with you continually, when facts proclaim the aid which cometh to you from Me, when your enemies are kept down, and you speak boldly, when dangers are removed from your path, when the preaching of the Gospel flourisheth day by day, when all yield and give ground to the word of true religion. “As the Father hath sent Me, so send I you.” ( John 20.21 .) Seest thou that here also the word hath not the same force? for if we take it as though it had, the Apostles will differ in nothing from Christ. But why saith He, “Then ye shall know”? Because then they saw Him risen and conversing with them, then they learnt the exact faith; for great was the power of the Spirit, which taught them all things.
[3.] John 14.21 . “He that hath My commandments and keepeth them, he it is that loveth Me.”
It is not enough merely to have them, we need also an exact keeping of them. But why doth He frequently say the same thing to them? as, “If ye love Me, ye will keep 2148 My commandments” ( John 14.15 ); and, “He that hath My commandments and keepeth them”; and, “If any one heareth My word and keepeth it, he it is that loveth Me—he that heareth not My words, loveth Me not.” ( John 14.24 .) I think that He alluded to their despondency; for since He had uttered many wise sayings to them concerning death, saying, “He that hateth his life in this world shall save it unto life eternal” ( John 12.25 ); and, “Unless a man take 2149 his cross and follow Me, he is not worthy of Me” ( Matt. x. 38 ); and is about to say other things besides, rebuking them, He saith, “Think ye that ye suffer sorrow from love? The not sorrowing would be a sign of love.” And because He wished all along to establish this, as He went on He summed up His discourse in this same point; “If ye loved Me,” He saith, “ye would have rejoiced, because—I go to My Father” ( John 14.28 ), but now ye are in this state through cowardice. To be thus disposed towards death is not for those who remember My commandments; for you ought to be crucified, if you truly loved Me, for My word exhorteth you not to be afraid of those that kill the body. Those that are such both the Father loveth and I. “And I will manifest Myself unto him. 2150 Then saith Judas, 2151
John 14.22 . “How is it that Thou wilt manifest Thyself unto us?” 2152
Seest thou that their soul was close pressed 2153 with fear? For he was confounded and troubled, and thought that as we see dead men in a dream, so He also would be seen. In order therefore that they might not imagine this, hear what He saith.
John 14.23 . “I and the Father will come unto him, and make Our abode with him.” 2154
All but saying, “As the Father revealeth Himself, so also do I.” And not in this way only He removed the suspicion, but also by saying, “We will make Our abode with him,” a thing which doth not belong to dreams. But observe, I pray you, the disciple confounded, and not daring to say plainly what he desired to say. For he said not, “Woe to us, that Thou diest, and will come to us as the dead come”; he spake not thus; but, “How is it that Thou wilt show Thyself to us, and not unto the world?” Jesus then saith, that “I accept you, because ye keep My commandments.” In order that they might not, when they should see Him afterwards, 2155 deem Him to be an apparition, therefore He saith these things beforehand. And that they might not deem that He would appear to them so as I have said, He telleth them also the reason, “Because ye keep My commandments”; He saith that the Spirit also will appear in like manner. Now if after having companied with Him so long time, they cannot yet endure that Essence, or rather cannot even imagine It, what would have been their case had He appeared thus to them at the first? on this account also He ate with them, that the action might not seem to be an illusion. For if they thought this when they saw Him walking on the waters, although His wonted form was seen by them, and He was not far distant, what would they have imagined had they suddenly seen Him arisen whom they had seen taken 2156 and swathed? Wherefore He continually telleth them that He will appear, and why He will appear, and how, that they may not suppose Him to be an apparition.
John 14.24 . “He that loveth Me not keepeth not My sayings; and the word which ye hear is not Mine, but the Father’s which sent Me.”
“So that he that heareth not these sayings not only doth not love Me, but neither doth he love the Father.” For if this is the sure proof of love, the hearing the commandments, and these are of the Father, he that heareth them loveth not the Son only, but the Father also. “And how is the word ‘thine’ and ‘not thine’?” This means, “I speak not without the Father, nor say anything of Myself contrary to what seemeth good to Him.”
John 14.25 . “These things have I spoken unto you, being yet present with you.”
Since these sayings were not clear, and since some they did not understand, and doubted about the greater number, in order that they might not be again confused, and say, “What commands?” He released them from all their perplexity, saying,
John 14.26 . “The Comforter, whom the Father shall send in My Name, He shall teach you.” 2157
“Perhaps these things are not clear to you now, but ‘He’ 2158 is a clear teacher of them.” And the, “remaineth with you” ( John 14.17 ), is the expression of One implying that Himself will depart. Then that they may not be grieved, He saith, that as long as He should remain with them and the Spirit should not come, they would be unable to comprehend anything great or sublime. And this He said to prepare them to bear nobly His departure, as that which was to be the cause of great blessings to them. He continually calleth Him “Comforter,” because of the afflictions which then possessed them. And since even after hearing these things they were troubled, when they thought of the sorrows, the wars, His departure, see how He calmeth them again by saying,
John 14.27 . “Peace I leave to you.” 2159
All but saying, “What are ye harmed by the trouble of the world, provided ye be at peace with 2160 Me? For this peace is not of the same kind as that. The one is external, is often mischievous and unprofitable, and is no advantage to those who possess it; but I give you peace of such a kind that ye be at peace with one another, which thing rendereth you stronger.” And because He said again, “I leave,” which was the expression of One departing, and enough to confound them, therefore He again saith,
“Let not your heart be troubled, neither let it be afraid.”
Seest thou that they were affected partly by loving affection, partly by fear?
John 14.28 . “Ye have heard how I said unto you, I go away, and come again unto you. If ye loved Me, ye would rejoice because I said, I go unto the Father; for My Father is greater than I.”
[4.] And what joy would this bring to them? What consolation? What then mean the words? They did not yet know concerning the Resurrection, nor had they right opinion concerning Him; (for how could they, who did not even know that He would rise again?) but they thought that the Father was mighty. He saith then, that “If ye are fearful for Me, as not able to defend Myself, and if ye are not confident that I shall see you again after the Crucifixion, yet when ye heard that I go to the Father, ye ought then to have rejoiced because I go away to One that is greater, and able to undo all dangers.” “Ye have heard how I said unto you.” Why hath He put this? Because, He saith, “I am so firmly confident about the things which come to pass, that I even foretell them, so far am I from fearing.” This also is the meaning of what follows.
John 14.29 . “And now I have told you before it come to pass, that when it is come to pass, ye might believe that I Am.” 2161 As though He had said, “Ye would not have known, had I not told you. And I should not have told you, had I not been confident.” Seest thou that the speech is one of condescension? for when He saith, “Think ye that I cannot pray to the Father, and He shall presently give Me more than twelve legions of Angels” ( Matt. xxvi. 53 ), He speaketh to the secret thoughts of the hearers; since no one, even in the height of madness, would say that He was not able to help Himself, but needed Angels; but because they thought of Him as a man, therefore He spoke of “twelve legions of Angels.” Yet in truth He did but ask those who came to take Him a question, and cast them backwards. ( John 18.6 .) (If any one say that the Father is greater, inasmuch as 2162 He is the cause of the Son, we will not contradict this. But this doth not by any means make the Son to be of a different Essence.) But what He saith, is of this kind: “As long as I am here, it is natural that you should deem that I am 2163 in danger; but when I am gone ‘there,’ 2164 be confident that I am in safety; for Him none will be able to overcome.” All these words were addressed to the weakness of the disciples, for, “I Myself am confident, and care not for death.” On this account, He said, “I have told you these things before they come to pass”; “but since,” He saith, “ye are not yet able to receive the saying concerning them, I bring you comfort even from the Father, whom ye entitle great.” Having thus consoled them, He again telleth them sorrowful things,
John 14.30 . “Hereafter I will not talk 2165 with you.” Wherefore? “For the ruler of this world cometh, and hath nothing in Me.”
By “ruler of this world,” He meaneth the devil, calling wicked men also by the same name. For he ruleth not heaven and earth, since he would have been subverted, and cast down all things, but he ruleth over those who give themselves up to him. Wherefore He calleth him, “the ruler of the darkness of this world,” in this place again calling evil deeds, “darkness.” “What then, doth the devil slay Thee?” By no means; “he hath nothing in Me.” “How then do they kill Thee?” Because I will it, and,
John 14.31 . “‘That the world may know that I love the Father.’” 2166
“For being not subject,” He saith, “to death, nor a debtor to it, I endure it through My love to the Father.” This He saith, that He may again rouse their souls, and that they may learn that not unwillingly but willingly He goeth to this thing, and that He doth it despising the devil. It was not enough for Him to have said, “Yet a little while I am with you” ( John 7.33 ), but He continually handleth this painful subject, (with good reason,) until He should make it acceptable to them, by weaving along with it pleasant things. Wherefore at one time He saith, “I go, and I come again”; and, “That where I there ye may be also”; and, “Ye cannot follow Me now, but afterwards ye shall follow Me”; and, “I go to the Father”; and, “The Father is greater than I”; and, “Before it come to pass, I have told you”; and, “I do not suffer these things from constraint, but from love for the Father.” So that they might consider, that the action could not be destructive nor hurtful, if at least He who greatly loved Him, and was greatly loved by Him, so willed. On this account, while intermingling these pleasant words, He continually uttered the painful ones also, practicing their minds. For both the, “remaineth with you” ( John 16.7 ), and, “My departure is expedient for you,” were expressions of One giving comfort. For this reason He spake by anticipation ten thousand sayings concerning the Spirit, 2167 the, “Is in you,” and, “The world cannot receive,” and, “He shall bring all things to your remembrance,” and, “Spirit of truth,” and, “Holy Spirit,” and, “Comforter,” and that “It is expedient for you,” in order that they might not despond, as though there would be none to stand before and help them. “It is expedient,” He saith, showing that It 2168 would make them spiritual.
[5.] This at least, we see, was what took place. For they who now trembled and feared, after they had received the Spirit sprang into the midst of dangers, and stripped themselves for the contest against steel, and fire, and wild beasts, and seas, and every kind of punishment; and they, the unlettered and ignorant, discoursed so boldly as to astonish their hearers. For the Spirit made them men of iron instead of men of clay, gave them wings, and allowed them to be cast down by nothing human. For such is that grace; if it find despondency, it disperses it; if evil desires, it consumes them; if cowardice, it casts it out, and doth not allow one who has partaken of it to be afterwards mere man, but as it were removing him to heaven itself, causes him to image to himself all that is there. ( Acts 4:32, Acts 2:46 .) On this account no one said that any of the things that he possessed was his own, but they continued in prayer, in praise, and in singleness of heart. For this the Holy Spirit most requireth, for “the fruit of the Spirit is joy, peace—faith, meek ness.” ( Gal. 5:22, 23 .) “And yet spiritual persons often grieve,” saith some one. But that sorrow is sweeter than joy. Cain was sorrowful, but with the sorrow of the world; Paul was sorrowful, but with godly sorrow. Everything that is spiritual brings the greatest gain, just as everything that is worldly the utmost loss. Let us then draw to us the invincible aid of the Spirit, by keeping the commandments, and then we shall be nothing inferior to the Angels. For neither are they therefore of this character, 2169 because they are incorporeal, for were this the case, no incorporeal being would have become wicked, but the will is in every case the cause of all. Wherefore among incorporeal beings some have been found worse than men or things irrational, and among those having bodies some better than the incorporeal. All just men, for instance, whatever were their righteous deeds, did them while dwelling on earth, and having bodies. For they dwelt on earth as those who were pilgrims and strangers; but in heaven, as citizens. Then say not thou either, “I am clothed with flesh, I cannot get the mastery, nor undertake the toils 2170 which are for the sake of virtue.” Do not accuse the Creator. For if the wearing the flesh make virtue impossible, then the fault is not ours. But that it does not make it impossible, the band of saints has shown. A nature of flesh did not prevent Paul from becoming what he was, nor Peter from receiving the keys of heaven; and Enoch also, having worn flesh, was translated, and not found. So also Elias was caught up with the flesh. Abraham also with Isaac and his grandson shone brightly, having the flesh; and Joseph in the flesh struggled against that abandoned woman. But why speak I of the flesh? For though thou place a chain upon the flesh, no harm is done. “Though I am bound,” saith Paul, yet “the word of God is not bound.” ( 2 Tim. ii. 9 .) And why speak I of bonds and chains? Add to these the prison, 2171 and bars, yet neither are these any hindrance to virtue; at least so Paul hath instructed us. For the bond of the soul is not iron but cowardice, and the desire of wealth, and the ten thousand passions. These bind us, though our body be free. “But,” saith some one, “these have their origin from the body.” An excuse this, and a false pretense. For had they been produced from the body, all would have undergone them. For as we cannot escape weariness, and sleep, and hunger, and thirst, since they belong to our nature; so too these, if they were of the same kind, would not allow any one to be exempt from their tyranny; but since many escape them, it is clear that such things are the faults of a careless soul. Let us then put a stop to this, and not accuse the body, but subdue it to the soul, that having it under command, we may enjoy the everlasting good things, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.
Footnotes
271:2138“ But ye know Him, for He dwelleth with you, and shall be with you. ” N.T.
271:2139“ in My Name, ” N.T.
271:2140al. “ depart. ”
272:2141Sabellius was a bishop in Upper Egypt in the third century. The heresy which bears his name denies the Personality of the Son and the Holy Spirit, and holds that they are manifestations or characters of the Godhead.
272:2142The objection is met by other questions.
272:2143i.e. of Himself.
272:2144ἀ λείφοντα
272:2145al. “ remaineth in you. ”
272:2146“ may abide, ” N.T.
273:2147“ My, ” N.T.
273:2148“ If ye love Me, keep, ” &c.
273:2149“ He that taketh not, ” &c.
273:2150“ and he that loveth Me shall be loved of My Father, and I will love him, and will manifest, ” &c. N.T.
273:2151“ not Iscariot, ” N.T.
273:2152“ and not unto the world, ” N.T.
273:2153πεπιλημένην , “ crushed like felt. ”
273:2154John 14.23 . “ Jesus answered and said unto him, If a man love Me, he will keep My words; and My Father will love him, and We will come, ” &c.
274:2155i.e. after the Resurrection.
274:2156κατεχόμενου
274:2157John 14.26 . “ But the Comforter, the Holy Ghost, whom the Father will send in My Name, He shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you. ”
274:2158ἐ κεῖνος
274:2159John 14.27 . “ Peace I leave with you. My peace I give unto you; not as the world giveth give I unto you, ” N.T.
274:2160πρὸς
275:2161The words “ that I Am ” are not read here, but in c. xiii. 19.
275:2162καθ̓ ὃ
275:2163Gr. “ we are. ”
275:2164i.e. to the Father.
275:2165“ talk much, ” N.T.
275:2166“ And as the Father gave Me commandment, even so I do. ” N.T.
275:2167al. “ concerning It. ”
275:2168i.e. the Holy Spirit.
276:2169i.e. keeping God’s commands.
276:2170al. “ I cannot master the toils. ”
276:2171al. “ prisons. ”
Homily LXXVI.
John xiv. 31; xv. 1
“Arise, let us go hence. I am the true Vine, (ye are the branches, 2172 ) and My Father is the Husbandman.”
[1.] ‘ Ignorance’ makes the soul timid and unmanly, just as instruction in heavenly doctrines makes it great and sublime. For when it has enjoyed no care, it is in a manner timid, not by nature but by will. 2173 For when I see the man who once was brave, 2174 now become a coward, I say that this latter feeling no longer belongs to nature, for what is natural is immutable. Again, when I see those who but now were cowards all at once become daring, I pass the same judgment, and refer all to will. Since even the disciples were very fearful, before they had learned what they ought, and had been deemed worthy of the gift of the Spirit; yet afterwards they became bolder than lions. So Peter, who could not bear the threat of a damsel, was hung with his head downwards, and was scourged, and though he endured ten thousand dangers, would not be silent, but enduring what he endured as though it were a dream, in such a situation spake boldly; but not so before the Crucifixion. Wherefore Christ said, “Arise, let us go hence.” “But why, tell me? Did he not know the hour at which Judas would come upon Him? Or perhaps He feared lest he should come and seize them, and lest the plotters should be upon him before he had furnished his most excellent teaching.” Away with the thought! these things are far from His dignity. “If then He did not fear, why did He remove them, and then after finish ing His discourse lead them into a garden known to Judas? And even had Judas come, could He not have blinded their eyes, as He also did when the traitor was not present? 2175 Why did He remove them?” He alloweth the disciples a little breathing time. For it was likely that they, as being in a conspicuous place, would tremble and fear, both on the account of the time and the place, (for it was the depth of night,) and would not give 2176 heed to His words, but would be continually turning about, and imagining that they heard those who were to set upon them; and that more especially when their Master’s speech made them expect evil. For, “yet a little while,” He saith, “and I am not with you,” and, “the ruler of this world cometh.” Since now when they heard these and the like words they were troubled, as though they should certainly be taken immediately, He leadeth them to another place, in order that thinking themselves in safety, they might listen to Him without fear. For they were about to hear lofty doctrines. Therefore He saith, “Arise, let us go hence.” Then He addeth, and saith, 2177 “I am the Vine, ye are the branches.” What willeth He to imply by the comparison? That the man who gives no heed to His words can have no life, and that the miracles about to take place, would be wrought by the power of Christ. “My Father is the Husbandman.” “How then? Doth the Son need a power 2178 working within?” Away with the thought! this example does not signify this. Observe with what exactness He goeth through the comparison. He saith not that the “root” enjoys the care of the Husbandman, but, “the branches.” And the foot is brought in in this place for no other purpose, but that they may learn that they can work nothing without His power, and that they ought to be united with Him by faith as the branch with the vine.
John 15.2 . “Every branch in Me that beareth not fruit the Father 2179 taketh away.”
Here He alludeth to the manner of life, showing that without works it is not possible to be in Him.
“And every branch that beareth fruit, He purgeth it.” 2180
That is, “causeth it to enjoy great care.” Yet the root requires care rather than the branches, in being dug about, and cleared, yet about this He saith nothing here, but all about the branches. Showing that He is sufficient to Himself, and that the disciples need much help from the Husbandman, although they be very excellent. Wherefore He saith, “that which beareth fruit, He purgeth it.” The one branch, because it is fruitless, cannot even remain in the Vine, but for the other, because it beareth fruit, He rendereth it more fruitful. This, some one might assert, was said with relation also to the persecutions then coming upon them. For the “purgeth it,” is “pruneth,” which makes the branch bear better. Whence it is shown, that persecutions rather make men stronger. Then, lest they should ask concerning whom He said these things, and lest He should throw them back into anxiety, He saith,
John 15.3 . “Now ye are clean through the word which I have spoken unto you.”
Seest thou how He introduceth Himself as tending the branches? “I have cleansed you,” He saith; yet above He declareth that the Father doth this. But there is no separation 2181 between the Father and the Son. “And now your part also must be performed.” Then to show that He did not this as needing their ministry, 2182 but for their advancement, He addeth,
John 15.4 . 2183 “As the branch cannot bear fruit of itself except it abide in the vine, so neither can he who abideth not in Me.” 2184
For that they might not be separated from Him by timidity, He fasteneth and glueth to Himself their souls slackened through fear, and holdeth out to them good hopes for the future. For the root remains, but to be taken away, or to be left, belongs to the branches. Then having urged them on in both ways, by things pleasant and things painful, He requireth first what is to be done on our side.
John 15.5 . “He that abideth in Me, and I in him.” 2185
Seest thou that the Son contributeth not less than the Father towards the care of the disciples? The Father purgeth, but He keepeth them in Himself. The abiding in the root is that which maketh the branches to be fruit-bearing. For that which is not purged, if it remain on the root, bears fruit, though perhaps not so much as it ought; but that which remains not, bears none at all. But still the “purging” also hath been shown to belong to the Son, and the “abiding in the root,” to the Father, who also begat the Root. Seest thou how all is common, 2186 both the “purging,” and the enjoying the virtue which is from the root?
[2.] Now it were a great penalty, the being able to do nothing, but He stayeth not the punishment at this point, but carrieth on His discourse farther.
John 15.6 . “He is cast forth,” 2187 He saith.
No longer enjoying the benefit of the husbandman’s hand. “And is withered.” That is, if he had aught of the root, he loses it; if any grace, he is stripped of this, and is bereft of the help and life which proceed from it. And what the end? “He is cast into the fire.” Not such he who abideth with Him. Then He showeth what it is to “abide,” and saith,
John 15.7 . “If My words abide in you.” 2188
Seest thou that with reason I said above, that He seeketh the proof by works? For when He had said, “Whatsoever ye shall ask I will do it” ( John 14:14, 15 ), He added, “If ye love Me, ye will keep 2189 My commandments.” And here, “If ye abide in Me, and My words abide in you.”
“Ye shall ask what ye will, and it shall be done unto you.”
This He said to show that they who plotted against Him should be burnt up, but that “they” should bear fruit. Then transferring the fear from them to the others, and showing that they should be invincible, He saith,
John 15.8 . “Herein is My Father glorified, that ye be My disciples, and bear much fruit.”
Hence He maketh His discourse credible, for if the bearing fruit pertains to the glory of the Father, He will not neglect His own glory. “And ye shall be My disciples.” Seest thou how he that beareth fruit, he is the disciple? But what is, “In this is the Father glorified”? “He rejoiceth when ye abide in Me, when ye bear fruit.”
John 15.9 . “As the Father hath loved Me, so have I loved you.”
Here at length He speaketh in a more human manner, for this, as spoken to men, 2190 has its peculiar force. Since what a measure of love did He manifest, who chose to die, who counted worthy of such honor those who were His slaves, His haters, His open enemies, and led them up to the heavens! “If then I love you, be bold; if it be the glory of My Father that ye bear fruit, imagine nothing ill.” Then that He may not make them supine, observe how He braceth them again,
“Continue ye in My love.”
“For this ye have the power to do.” And how shall this be?
John 15.10 . “If ye keep My commandments, even as I have kept my Father’s commandments.” 2191
Again, His discourse proceedeth in a human way; for certainly the Lawgiver would not be subject to commandments. Seest thou that here also, as I am always saying, this is declared because of the infirmity of the hearers? For He chiefly speaketh to their suspicions, and by every means showeth them that they are in safety, and that their enemies are being lost, and that all, whatever they have, they have from the Son, and that, if they show forth a pure life, none shall ever have the mastery over them. And observe that He discourseth with them in a very authoritative manner, for He said not, “abide in the love of My Father,” but, “in Mine”; then, lest they should say, “when Thou hast set us at war with all men, Thou leavest us, and departest,” He showeth that He doth not leave them, but is so joined to them if they will, as the branch in the vine. Then, lest from confidence they should become supine, He saith not that the blessing cannot be removed if they are slack-minded. And in order not to refer the action to Himself, and so make them more apt to fall, He saith, “Herein is My Father glorified.” For everywhere He manifesteth His own and His Father’s love towards them. Not the things of the Jews, then, were “glory,” but those which they 2192 were about to receive. And that they might not say, “we have been driven from the possessions of our fathers, we have been deserted, we have become naked, and destitute of all things,” “Look,” He saith, “on Me. I am loved by the Father, yet still I suffer these things appointed. And so I am not now leaving you because I love you not. For if I am slain, and take not this for a proof of not being loved by the Father, neither ought ye to be troubled. For, if ye continue in My love, these dangers shall not be able to do you any mischief on the score of love.”
[3.] Since then love is a thing mighty and irresistible, not a bare word, let us manifest it by our actions. He reconciled us when we were His enemies, let us, now that we have become His friends, remain so. He led the way, let us at least follow; He loveth us not for His own advantage, (for He needeth nothing,) let us at least love Him for our profit; He loved us being His enemies, let us at least love Him being our friend. At present we do the contrary; for every day God is blasphemed through us, through our plunderings, through our covetousness. And perhaps one of you will say, “Every day thy discourse is about covetousness.” Would that I could speak about it every night too; would that I could do so, following you about in the market-place, and at your table; would that both wives, and friends, and children, and domestics, and tillers of the soil, and neighbors, and the very pavement and walls, could ever shout forth this word, that so we might perchance have relaxed a little. For this malady hath seized upon all the world, and occupies the souls of all, and great is the tyranny of Mammon. We have been ransomed by Christ, and are the slaves of gold. We proclaim the sovereignty of the one, and obey the other. Whatever “he” commands we readily obey, and we have refused to know family, or friendship, or nature, or laws, or anything, for him. No one looks up to Heaven, no one thinks about things to come. But there will be a time, when there will be no profit even in 2193 these words. “In the grave,” it saith, “who shall confess to Thee?” Gold is a desirable thing, and procures us much luxury, and makes us to be honored, but not in like manner as doth Heaven. For from the wealthy man many even turn aside, and hate him, but him who lives virtuously they respect and honor. “But” saith some one “the poor man is derided, even though he be virtuous.” Not among men, but brutes. 2194 Wherefore he ought not so much as to notice them. For if asses were to bray and daws chatter at us, while all wise men commended us, we should not, losing sight of this latter audience, have regard to clamors of the brutes; for like to daws, and worse than asses, are they who admire present things. Moreover, if an earthly king approve thee, thou makest no account of the many, though they all deride thee; but if the Lord of the universe praise thee, seekest thou the good words of beetles and gnats? For this is what these men are, compared with God, or rather not even this, but something viler, if there be aught such. How long do we wallow in the mire? How long do we set sluggards and belly-gods for our judges? They can prove dicers well, drunkards, those who live for the belly, but as for virtue and vice, they cannot imagine so much as a dream. If any one taunt thee because thou hast not skill to draw the channels of the watercourses, 2195 thou wilt not think it any terrible thing, but wilt even laugh at him who objects to thee ignorance of this kind; and dost thou, when thou desirest to practice virtue, appoint as judges those who know nothing of it? On this account we never reach that art. We commit our case not to the practiced, but to the unlearned, and they judge not according to the rules of art, but according to their own ignorance. Wherefore, I exhort you, let us despise the many; or rather let us desire neither praises, nor possessions, nor wealth, nor deem poverty any evil. For poverty is to us a teacher of prudence, and endurance, and all true wisdom. Thus Lazarus lived in poverty, and received a crown; Jacob desired to get bread only; and Joseph was in the extreme of poverty, being not merely a slave, but also a prisoner; and on this account we admire him the more, and we do not so much praise him when he distributed the corn, as when he dwelt in the dungeon: not when he wore the diadem, but when the chain; not when he sat upon the throne, but when he was plotted against and sold. 2196 Considering then all these things, and the crowns twined for us after the conflicts, let us admire not wealth, and honor, and luxury, and power, but poverty, and the chain, and bonds, and endurance in the cause of virtue. For the end of those things is full of troubles and confusion, and their lot is bound up with this present life; but the fruit of these, heaven, and the good things in the heavens, which neither eye hath seen, nor ear heard; which may we all obtain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever. Amen.
Footnotes
276:2172from John 14.5
276:2173προαίρεσιν
276:2174al. “ a brave darer. ”
277:2175al. “ to persons present. ”
277:2176al. “ and it was not even possible to give. ”
277:2177al. “ having led them away, He saith. ”
277:2178ἐ νεργείας
277:2179“ He, ” N.T.
277:2180“ that it may bring forth more fruit, ” N.T.
277:2181μέσον
277:2182al. “ teaching. ”
277:2183John 15.4 . “ Abide in Me, and I in you. As, ” &c. N.T.
277:2184“ so neither can ye, except ye abide in Me. ” N.T.
277:2185John 15.5 . “ I am the Vine, ye are the branches. He that abideth in Me, and I in him, the same bringeth forth much fruit; for without Me ye can do nothing. ” N.T.
277:2186i.e. to the Father and the Son.
278:2187John 15.6 . “ If a man abide not in Me, he is cast forth as a branch and is withered; and men gather them, and cast them into the fire, and they are burned. ” N.T.
278:2188“ If ye abide in Me, and My words, ” &c. N.T.
278:2189“ If ye love me, keep, ” &c. N.T.
278:2190al. “ suitably to a man. ”
278:2191John 15.10 . “ If ye keep, ” &c., “ ye shall abide in My love; even as, ” &c., “ and abide in His love. ” N.T.
278:2192i.e. the disciples.
279:2193al. “ no time for. ”
279:2194ἀ λόγοις
279:2195Τοὺς ὀχετοὺς τῶν ἀμαρῶν ἕλκειν . An instance of employment requiring skill and practice. v. Iliad xxi. 257.
279:2196̓ Επωλεῖτο . So Morel. Ben. and mss. Sav. reads ἐ πολεμεῖτο , “ was warred against. ”
Homily LXXVII.
John 15:11, 12
“These things have I spoken unto you, that My joy might remain in you, and that your joy might be full. This is My commandment, that ye love one another, as I have loved you.”
[1.] All things good then have their reward, when they arrive at their proper end, but if they be cut off midway, shipwreck ensues. And as a vessel of immense burden, if it reach not the harbor in time, but founder in the midst of the sea, gains nothing from the length of the voyage, but even makes the calamity greater, in proportion as it has endured more toils; so are those souls which fall back when near the end of their labors, and faint in the midst of the struggle. Wherefore Paul said, that glory, and honor, and peace, should meet those who ran their course with patient continuance in well-doing. A thing which Christ now effecteth in the case of the disciples. ( Rom. ii. 7 .) For since He had accepted them, and they rejoiced in Him, and then the sudden coming of the Passion and His sad words were likely to cut short their pleasure; after having conversed with them sufficiently to soothe them, He addeth, “These things have I spoken unto you, that My joy might remain in you, and that your joy might be fulfilled”; that is, “that ye might not be separated from Me, that ye might not cut short your course. Ye were rejoicing in Me, and ye were rejoicing exceedingly, but despondency hath fallen upon you. This then I remove, that joy may come at the last, showing that your present circumstances are fit cause, not for pain, but for pleasure. I saw you offended; I despised you not; I said not, ‘Why do ye not continue noble?’ But I spake to you words which brought comfort with them. And so I wish ever to keep you in the same love. Ye have heard concerning a kingdom, ye rejoiced. In order therefore that your joy might be fulfilled, I have spoken these things unto you.” But “this is the commandment, that ye love one another as I have loved you.” Seest thou that the love of God is intertwined with our own, and connected like a sort of chain? Wherefore it sometimes saith that there are two commandments, sometimes only one. For it is not possible that the man who hath taken hold on the first should not possess the second also. For at one time He said, “On this the Law and the Prophets hang” 2197 ( Matt. xxii. 40 ); and at another, “Whatsoever ye would that men should do to you, do ye even so to them, for this is the Law and the Prophets.” ( Matt. vii. 12 .) And, “Love is the fulfilling of the Law.” ( Rom. xiii. 10 .) Which He saith also here; for if to abide proceeds from love, and love from the keeping of the commandments, and the commandment is that we love one another, then the abiding in God proceeds from love towards each other. And He doth not simply speak of love, but declareth also the manner, “As I have loved you.” Again He showeth, that His very departure was not of hatred but of love. “So that I ought rather to be admired on this account, for I lay down My life for you.” 2198 Yet nowhere doth He say this in these words, but in a former place, by sketching the best shepherd, and here by exhorting them, and by showing the greatness of His love, and Himself, who He is. But wherefore doth He everywhere exalt love? Because this is the mark of the disciples, this the bond of virtue. 2199 On this account Paul saith such great things of it, as being a genuine disciple of Christ, and having had experience of it.
John 15:14, 15 . “Ye are My friends 2200 —henceforth I call you not servants, for the servant knoweth not what his lord doeth. Ye are My friends, for 2201 all things which I have heard of My Father I have made known unto you.”
How then saith He, “I have many things to tell you, but ye cannot bear them now”? ( John 16.12 .) By the “all” and the “hearing” He showeth nothing else, but that He uttered nothing alien, but only what was of the Father. And since to speak of secrets appears to be the strongest proof of friendship, “ye have,” He saith, “been deemed worthy even of this communion.” When however He saith “all,” He meaneth, “whatever things it was fit that they should hear.” Then He putteth also another sure proof of friendship, no common one. Of what sort was that?
John 15.16 . “Ye have not chosen Me, but I have chosen you.”
That is, I ran upon your friendship. And He stayed not here, but,
“I set you,” 2202 He saith, (that is, “I planted you,”) “that ye should go,” (He still useth the metaphor of the vine,) that is, “that ye should extend yourselves”; “and bring forth fruit, and that your fruit should remain.”
“Now if your fruit remain, much more shall ye. For I have not only loved you,” He saith, “but have done you the greatest benefits, by extending your branches through all the world.” Seest thou in how many ways He showeth His love? By telling them things secret, by having in the first instance run to meet their friendship, by granting them the greatest blessings, by suffering for them what then He suffered. After this, He showeth that He also remaineth continually with those who shall bring forth fruit; for it is needful to enjoy His aid, and so to bear fruit.
“That whatsoever ye shall ask of the Father in My Name, He may give it you.”
Yet it is the part of the person asked to do the thing asked; but if the Father is asked, how is it that the Son doeth it? It is that thou mayest learn that the Son is not inferior to the Father.
John 15.17 . “These things I command you, that ye love one another.”
That is, “It is not to upbraid, that I tell you that I lay down My life for you, or that I ran to meet you, but in order to lead you into friendship.” Then, since the being persecuted and insulted by the many, was a grievous and intolerable thing, and enough to humble even a lofty soul, therefore, after having said ten thousand things first, Christ entered upon this matter. 2203 Having first smoothed their minds, He thus proceedeth to these points, showing that these things too were for their exceeding advantage, as He had also shown that the others were. For as He had told them that they ought not to grieve, but rather to rejoice, “because I go to the Father,” (since He did this not as deserting but as greatly loving them,) so here also He showeth that they ought to rejoice, not grieve. And observe how He effecteth this. He said not, “I know that the action is grievous, but bear for My sake, since for My sake also ye suffer,” for this reason was not yet sufficient to console them; wherefore letting this pass, He putteth forward another. And what is that? It is that this thing 2204 would be a sure proof of their former virtue. “And, on the contrary, ye ought to grieve, not because ye are hated now but if ye were likely to be loved”; for this He implieth by saying,
John 15.19 . “If ye were of the world, the world would love its own.” 2205
So that had ye been loved it would be very clear that ye had shown forth signs of wickedness. Then, when by saying this first, He did not effect his purpose, He goeth on again with the discourse.
John 15.20 . “The servant is not greater than his lord. If they have persecuted Me, they will also persecute you.” 2206
He showed that in this point they would be most His imitators. For while Christ was in the flesh, men had war with Him, but when He was translated, the battle came in the next place upon them. Then because owing to their fewness they were terrified at being about to encounter the attack of so great a multitude, He raiseth their souls by telling them that it was an especial subject of joy that they were hated by them; “For so ye shall share My sufferings. Ye should not therefore be troubled, for ye are not better than I,” as I before told you, “The servant is not greater than his lord.” Then there is also a third source of consolation, that the Father also is insulted together with them.
John 15.21 . “But all these things will they do unto you for My Name’s sake, because they know not Him that sent Me.”
That is, “they insult Him also.” Besides this, depriving those others of excuse, and putting also another source of comfort, He saith,
John 15.22 . “If I had not come and spoken unto them, they had not had sin.” 2207
Showing that they shall do unjustly both what they do against Him and against them. “Why then didst Thou 2208 bring us into such calamities? Didst Thou not foreknow the wars, the hatred?” Therefore again He saith,
John 15.23 . “He that hateth Me, hateth My Father also.”
From this also proclaiming beforehand no small punishment against them. For, since they continually pretended that they persecuted Him on account of the Father, to deprive them of this excuse He spake these words. “They have no excuse. I gave them the teaching which is by words, that by works I added, according to the Law of Moses, who bade all men obey one speaking and doing such things, when he should both lead to piety, and exhibit the greatest miracles.” 2209 And He spake not simply of “signs,” but,
John 15.24 . “Which none other man did.” 2210
And of this they themselves are witnesses, speaking in this way; “It was never so seen in Israel” ( Matt. ix. 33 ); and, “Since the world began was it not heard that any man opened the eyes of one that was born blind” ( John 9.32 ); and the matter of Lazarus was of the same kind, and all the other acts the same, and the mode of wonder-working new, and all beyond 2211 thought. “Why then,” saith one, “do they persecute both Thee and us?” “Because ye are not of the world. If ye were of the world, the world would love its own.” ( John 15.19 .) He first remindeth them of the words which He spake also to His own brethren ( John 7.7 ); but there he spake more by way of a reflection, 2212 lest He should offend them, while here, on the contrary, He revealed all. “And how is it clear that it is on this account that we are hated?” “From what was done to Me. For, tell Me, which of My words or deeds could they lay hold on, that they would not receive Me?” Then since the thing would be astounding to us, He telleth the cause; that is, their wickedness. And He stayeth not here either, but introduceth the Prophet ( Ps. 35:19, Ps. 69:4 ), showing him proclaiming before of old time, and saying, that,
John 15.25 . “They hated Me without a cause.” 2213
[3.] Which Paul doth also. For when many wondered how that the Jews believed not, he brings in Prophets foretelling it of old, and declaring the cause; that their wickedness and pride were the cause of their unbelief. “Well then; if they kept not Thy saying, neither will they keep ours; if they persecuted Thee, therefore they will persecute us also; if they saw signs, such as none other man wrought; if they heard words such as none other spake, and profited nothing; if they hate Thy Father and Thee with Him, wherefore,” saith one, “hast Thou sent us in among them? How after this shall we be worthy of belief? which of our kindred will give-heed to us?” That they may not therefore be troubled by such thoughts, see what sort of comfort he addeth.
John 15:26, 27 . “When the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, He shall testify of Me. And ye also shall bear witness, because ye have been with Me from the beginning.”
“He shall be worthy of belief, for He is the Spirit of Truth.” On this account He called It not “Holy Spirit,” but “Spirit of Truth.” But the, “proceedeth from the Father,” showeth that He 2214 knoweth all things exactly, as Christ also saith of Himself, that “I know whence come and whither I go” ( John 8.14 ), speaking in that place also concerning truth. “Whom will send.” Behold, it is no longer the Father alone, but the Son also who sendeth. “And ye too,” He saith, “have a right to be believed, who have been with Me, who have not heard from others.” Indeed, the Apostles confidently rely on this circumstance, saying, “We who did eat and drink with Him.” ( Acts x. 41 .) And to show that this was not merely said to please, the Spirit beareth witness to the words spoken. ( Acts x. 44 .)
John 16.1 . “These things have I spoken unto you, that ye should not be offended.”
That is, “when ye see many disbelieve, and yourselves ill-treated.”
John 16.2 . “They shall put you out of the synagogues.”
(For “the Jews had already agreed, that if any one should confess Christ, he should be put out of the synagogues”— John 9.22 .)
“Yea, the time cometh, that whosoever killeth you will think that he doeth God service.”
“They shall so seek after 2215 your murder, as of an action pious and pleasing to God.” Then again He addeth the consolation,
John 16.3 . “And these things will they do, 2216 because they have not known the Father, nor Me.”
“It is sufficient for your comfort that ye endure these things for My sake, and the Father’s.” Here He remindeth them of the blessedness of which He spake at the beginning, “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad; for great is your reward in heaven.” ( Matt. 5:11, 12 .)
John 16.4 . “These things have I told you, that when the time shall come, ye may remember them.” 2217
“So, judging from these words, deem the rest also trustworthy. For ye will not be able to say, that I flatteringly told you only those things which would please you, nor that the words were words of deceit; for one who intended to deceive, would not have told you beforehand of matters likely to turn you away. I have therefore told you before, that these things might not fall upon you unexpectedly, and trouble you; and for another reason besides, that ye might not say, that I did not foreknow that these things would be. Remember then that I have told you.” And indeed the heathen always covered their persecutions of them by a pretense of their wickedness, driving them out as corrupters; but this did not trouble the disciples who had heard beforehand, and knew for what they suffered. The cause of what took place was sufficient to rouse their courage. Therefore He everywhere handleth this, saying, “they have not known Me”; and, “for My sake they shall do it”; and, “for My Name’s sake, and for the Father’s sake”; and, “I suffered first”; and, “from no just cause they dare these things.”
[4.] Let us too consider these things in our temptations, when we suffer anything from wicked men, “looking to the Beginner 2218 and Finisher of our faith” ( Heb. xii. 2 ), and considering that it is by wicked men, and that it is for virtue’s sake, and for His sake. For if we reflect on these things, all will be most easy and tolerable. Since if one suffering for those he loves is even proud of it, what feeling of things dreadful will he have who suffers for the sake of God? For if He, for our sake, calleth that shameful thing, the Cross, “glory” ( John 13.31 ), much more ought we to be thus disposed. And if we can so despise sufferings, much more shall we be able to despise riches, and covetousness. We ought then, when about to endure anything unpleasant, to think not of the toils but of the crowns; for as merchants take into account not the seas only, but also the profits, so ought we to reckon on heaven and confidence towards God. And if the getting more seem a pleasant thing, think that Christ willeth it not, and straightway it will appear displeasing. And if it be grievous to you to give to the poor, stay not your reckoning at the expense, but straightway transport your thoughts to the harvest which results from the sowing; and when it is hard to despise the love of a strange woman, think of the crown which comes after the struggle, and thou shalt easily bear the struggle. For if fear diverts a man from unseemly things, much more should the love of Christ. Difficult is virtue; but let us cast around her form the greatness of the promise of things to come. Indeed those who are virtuous, even apart from these promises, see her beautiful in herself, and on this account go after her, and work because it seems good to God, not for hire; and they think it a great thing to be sober-minded, not in order that they may not be punished, but because God hath commanded it. But if any one is too weak for this, let him think of the prizes. So let us do in respect of alms-doing, let us pity our fellow-men, let us not, I entreat, 2219 neglect them when perishing with hunger. How can it be otherwise than an unseemly thing, that we should sit at the table laughing and enjoying ourselves, and when we hear others wailing as they pass through the street, should not even turn at their cries, but be wroth with them, and call them “cheat”? “What meanest thou, man? Doth any one plan a cheat for a single loaf of bread?” “Yes,” saith some one. Then in this case above all let him be pitied; in this case above all let him be delivered from his need. Or if thou art not minded to give, do not insult either; if thou wilt not save the wreck, do not thrust it into the gulf. For consider, when thou thrustest away the poor man who comes to thee, who thou wilt be when thou callest upon God. “With what measure ye mete, it shall be measured to you again.” ( Matt. vii. 2 .) Consider how he departs, crushed, bowed down, lamenting; besides his poverty having received also the blow from your insolence. For if ye count the begging a curse, think what a tempest it makes, begging to get nothing, but to go away insulted. How long shall we be like wild beasts, and know not nature itself through greediness? Many groan at these words; but I desire them not now, but always, to have this feeling of compassion. Think, I pray you, of that day when we shall stand before the judgment-seat of Christ, when we shall beg for mercy, and Christ, bringing them forward, shall say, “For the sake of a single loaf, of a single obol, so great a surge did ye raise in these souls!” What shall we reply? What defense shall we make? To show that He will bring them forward, hear what He saith; “Inasmuch as ye did it not to one of these, ye did it not to Me.” ( Matt. xxv. 45 .) They will no more say anything to us, but God on their behalf will upbraid us. Since the rich man saw Lazarus too, 2220 and Lazarus said nothing to him, but Abraham spake for him; and thus it will be in the case of the poor who are now despised by us. We shall not see them stretching out their hands in pitiful state, but being in rest; and we shall take the state which was theirs (and would that it were that state only, and not one much more grievous) as a punishment. For neither did the rich man desire to be filled with crumbs “there,” but was scorched and tormented sharply, and was told, “Thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things.” ( Luke xvi. 25 .) Let us not then deem wealth any great thing; it will help us on our way to punishment, if we take not heed, just as, if we take heed, poverty also becomes to us an addition of enjoyment and rest. For we both put off our sins if we bear it with thankfulness, and gain great boldness before God.
[5.] Let us then not be ever seeking security here, in order that we may enjoy security there; but let us accept the labors which are in behalf of virtue, and cut off superfluities, and seek nothing more than we need, and spend all our substance on those who want. Since what excuse can we have, when God promiseth heaven to us, and we will not even give Him bread? when He indeed for thee maketh the sun to rise, and supplieth all the ministry of the Creation, but thou dost not even give Him a garment, nor allow Him to share thy roof? But why speak I of sun and moon? He hath set His Body before thee, He hath given thee His Precious Blood; and dost thou not even impart to Him of thy cup? But hast thou done so for once? This is not mercy; as long as, having the means, thou helpest not, thou hast not yet fulfilled the whole duty. Thus the virgins who had the lamps, had oil, but not in abundance. Why, thou oughtest, even didst thou give from thine own, not to be so miserly, but now when thou givest what is thy Lord’s, why countest thou every little? Will ye that I tell you the cause of this inhumanity? When men get together their wealth through greediness, these same are slow to give alms; for one who has learnt so to gain, knows not how to spend. For how can a man prepared for rapine adapt himself to its contrary? He who takes from others, how shall he be able to give up his own to another? A dog accustomed to feed on flesh cannot guard the flock; therefore the shepherds kill such. That this be not our fate, let us refrain from such feasting. For these men too feed on flesh, when they bring on death by hunger. Seest thou not how God hath allowed to us all things in common? If amid riches He hath suffered men to be poor, it is for the consolation of the rich, that they may be able by showing mercy towards them to put off their sins. But thou even in this hast been cruel and inhuman; whence it is evident, that if thou hadst received this same power in greater things, thou wouldest have committed ten thousand murders, and wouldest have debarred men from light, and from life altogether. 2221 That this might not take place, necessity hath cut short insatiableness in such matters.
If ye are pained when ye hear these things, much more I when I see them taking place. How long shalt thou be rich, and that man poor? Till evening, but no farther; for so short is life, and all things so near their end, 2222 and all things henceforth so stand at the door, that the whole must be deemed but a little hour. What need hast thou of bursting 2223 storehouses, of a multitude of domestics and house-keepers? Why hast thou not ten thousand proclaimers of thy almsdoing? The storehouse utters no voice, yet will it bring upon thee many robbers; but the storehouses of the poor will go up to God Himself, and will make thy present life sweet, and put away all thy sins, and thou shalt gain glory from God, and honor from men. Why then grudgest thou thyself such good things? For thou wilt not do so much good to the poor, as to thyself, when thou benefitest them. Thou wilt right their present state; but for thyself thou wilt lay up beforehand the glory and confidence which shall be hereafter. And this may we all obtain, by the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Ghost be the glory and the might for ever. Amen.
Footnotes
280:2197“ On these two commandments, ” &c.
280:2198John 15.13 . “ Greater love hath no man than this, that a man lay down his life for his friends. ” N.T.
280:2199τὸ συγκροτοῦν τὴν ἀρ
280:2200“ if ye do whatsoever I command you, ” N.T.
280:2201“ But I have called you friends, for, ” &c. N.T.
280:2202“ ordained, ” E.V.
280:2203What follows seems to be a commentary on John 15.18 , omitted. “ If the world hate you, ye know that it hated Me before it hated you. ”
281:2204i.e. persecution.
281:2205“ But because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. ” N.T.
281:2206John 15.20 . “ Remember the word that I said unto you, The servant, ” &c., adding, “ If they have kept My saying, they will keep yours also. ” N.T.
281:2207“ but now they have no cloke for their sin, ” N.T.
281:2208al. “ did He. ”
281:2209Implied in Deut. xiii . where it is written, that the prophet or dreamer who teaches idolatry is not to be followed.
281:2210John 15.24 . “ If I had not done among them the works that none other man did, they had not had sin; but now have they both seen and hated both Me and My Father. ” N.T.
281:2211Ben. “ new and beyond. ”
281:2212ἠ θικώτερον
281:2213John 15.25 . “ But that the word might be fulfilled that is written in their law, They, ” &c, N.T.
282:2214i.e. the Holy Ghost.
282:2215al. “ think of. ”
282:2216“ do unto you, ” N.T.
282:2217“ may remember that I told you of them, ” N.T.
282:2218ἀ ρχηγὸν , so rendered in margin of E.V.
283:2219al. “ nor let us. ”
283:2220i.e. as well as Abraham.
284:2221lit. “ all life. ”
284:2222Ben. omits “ all things so near their end. ”
284:2223ἐ ρευγομένων
Homily LXXVIII.
John xvi. 4-6
“These things I said not unto you at the beginning, because I was with you. But now I go My way to Him that sent Me; and none of you asketh Me, Whither goest Thou? But because I have said these things unto you, sorrow hath filled your heart.”
[1.] Great is the tyranny of despondency, and much courage do we need so as to stand manfully against the feeling, and after gathering from it what is useful, to let the superfluous go. It hath somewhat useful; for when we ourselves or others sin, then only is it good to grieve; but when we fall into human vicissitudes, then despondency is useless. And now when it has overthrown the disciples who were not yet perfect, see how Christ raiseth them again by His rebuke. They who before this had asked Him ten thousand questions, (for Peter said, “Whither goest Thou?” [ John 13.36 ]; and Thomas, “We know not whither Thou goest, and how can we know the way?” [ John 14:5, 8 ]; and Philip, “Show us Thy Father”;) these men, I say, now hearing, “they will put you out of the synagogues,” and “will hate you,” and “whosoever killeth you will think that he doeth God service,” were so cast down as to be struck dumb, so that they spake nothing to Him. This then He maketh a reproach to them, and saith, “These things I said not unto you at the beginning, because I was with you; but now I go unto Him that sent Me, and none of you asketh Me, Whither goest Thou? but because I have said these things unto you, sorrow hath filled your heart.” For a dreadful thing is immoderate sorrow, dreadful and effective of death. Wherefore Paul said, “Lest perhaps such a one should be swallowed up by overmuch sorrow.” ( 2 Cor. ii. 7 .)
“And these things,” saith He, “I told you not at the beginning.” Why did He not tell them at the beginning? That none might say that He spake guessing from the ordinary course of events. And why did He enter on a matter of such unpleasantness? “I knew these things,” He saith, “from the beginning, and spake not of them; not because I did not know them, but ‘because I was with you.’” And this again was spoken after a human manner, as though He had said, “Because ye were in safety, and it was in your power to question Me when ye would, and all the storm blew upon Me, and it was superfluous to tell you these things at the beginning.” “But did He not tell them this? Did He not call the twelve, and say unto them, ‘Ye shall be brought before governors and kings for My sake,’ and, ‘they shall scourge you in the synagogues’? ( Matt. 10:18, 17 ). How then saith He, ‘I told you not at the beginning’?” Because He had proclaimed before the scourgings and bringing before princes, still not that their death should appear so desirable that the action should even be deemed a service to God. For this more than anything was suited to terrify them, that they were to be judged as impious and corrupters. This too may be said, that in that place He spake of what they should suffer from the Gentiles, but here He hath added in a stronger way the acts of the Jews also, and told them that it was at their doors.
“But now I go to Him that sent Me, and no man of you saith, Whither goest Thou? But because I have said these things unto you, sorrow hath filled your heart.” It was no slight comfort to them to learn that He knew the excess of their despondency. For they were beside themselves from the anguish caused by their being left by Him, and from their awaiting the terrible things which were to come, since they knew not whether they should be able to bear them manfully. “Why then after this did He not tell them that they had been vouchsafed the Spirit?” That thou mightest learn that they were exceedingly virtuous. For if, when they had not yet been vouchsafed the Spirit, they started not back, though overwhelmed with sorrow, consider what sort of men they were likely to be after having enjoyed the grace. 2224 If they had heard this at that time, and so had endured, we should have attributed the whole to the Spirit, but now it is entirely the fruit of their own state of mind, it is a clear manifestation of their love for Christ, who applieth a touchstone to their mind as yet defenseless.
John 16.7 . “But I tell you the truth.” 2225
Observe how He consoleth them again. “I speak not,” He saith, “to please you, and although you be grieved ten thousand fold, yet must ye hear what is for your good; it is indeed to your liking that I should be with you, but what is expedient for you is different. And it is the part of one caring for others, not to be over gentle with his friends in matters which concern their interests, or to lead them away from what is good for them.”
“For if I go not away, the Comforter will not come.” 2226
What here say those who hold not the fitting opinion concerning the Spirit? Is it “expedient” that the master depart, and the servant come? Seest thou how great is the honor of the Spirit?
“But if I depart, I will send Him unto you.” And what the gain?
John 16.8 . “He, when He is come, will reprove 2227 the world.” 2228
That is, “they shall not do these things unpunished if He come. For indeed, the things that have been already done, are sufficient to stop their mouths; but when these things are also done by Him, when doctrines are more perfect and miracles greater, much more shall they be condemned when they see such things done in My Name, which make the proof of the Resurrection more certain. For now they are able to say, ‘this is the carpenter’s son, whose father and mother we know’; but when they see the bands of death loosed, wickedness cast out, natural lameness straightened, devils expelled, abundant supply of the Spirit, and all this effected by My being called on, what will they say? The Father hath borne witness of Me, and the Spirit will bear witness also.” Yet He bare witness at the beginning. Yea, and shall also do it now. But the, “will convince,”
John 16.9 . “Of sin.” 2229
This meaneth, “will cut off all their excuses, and show that they have transgressed unpardonably.”
John 16.10 . “Of righteousness, because I go to the 2230 Father, and ye see Me no more.”
That is, “I have exhibited a blameless 2231 life, and this is the proof, that, ‘I go to the Father.’” For since they continually urged this against Him, that He was not from God, and therefore called Him a sinner and transgressor, He saith, that the Spirit shall take from them this excuse also. “For if My being deemed not to be from God, showeth Me to be a transgressor, when the Spirit shall have shown that I am gone thither, not merely for a season, but to abide there, (for the, ‘Ye see Me no more,’ is the expression of one declaring this,) what will they say then?” Observe how by these two things, their evil suspicion is removed; since neither doth working miracles belong to a sinner, (for a sinner cannot work them,) nor doth the being with God continually belong to a sinner. “So that ye can 2232 no longer say, that ‘this man is a sinner,’ that ‘this man is not from God.’”
John 16.11 . “Of judgment, because the prince of this world is judged.”
Here again He mooteth the argument concerning righteousness, that He had overthrown His opponent. Now had He been a sinner, He could not have overthrown him; a thing which not even any just man had been strong enough to do. “But that he hath been condemned through Me, they shall know who trample on him hereafter, and who clearly know My Resurrection, which is the mark of Him who condemneth him. For he was not able to hold Me. And whereas they said that I had a devil, and that I was a deceiver, these things also shall hereafter appear to be false; 2233 for I could not have prevailed against him, had I been subject to sin; but now he is condemned and cast out.”
[2.] John 16.12 . “I have yet many things to say unto you, but ye cannot bear them now.”
“Therefore it is expedient for you that I depart, if ye then will bear them when I departed.” “And what hath come to pass? Is the Spirit greater than Thou, that now indeed we bear not, but It will fit us to bear? Is It working more powerful and more perfect?” “Not so; for He too shall speak My words.” Wherefore He saith,
John 16.13-15 . 2234 “He shall not speak of Himself; but whatsoever He shall hear, that shall He speak; and He will show you things to come. He shall glorify Me; for He shall receive of Mine, and shall show it unto you. All things that the Father hath are Mine.” 2235
For since He had told them, that “‘He shall teach you, and bring to your remembrance’ ( John 14.26 ), and shall comfort you in your afflictions,” (which He Himself did not,) and that “it is expedient for you that I should depart” ( John 16.7 ), and that He should come, and, “‘now ye are not able to bear’ ( John 16.12 ), but then ye shall be able,” and, that “He shall lead you into all truth” ( John 16.13 ); lest hearing these things they should suppose the Spirit to be the greater, and so fall into an extreme opinion of impiety, therefore He saith, “He shall receive of Mine,” that is, “whatsoever things I have told you, He shall also tell you.” When He saith, “He shall speak nothing of Himself,” He meaneth, “nothing contrary, nothing of His own opposed to My words.” As then in saying respecting Himself, “I speak not of Myself” ( John 14.10 ), He meaneth that He speaketh nothing beside what the Father saith, nothing of His own against Him, or differing from Him, so also with respect to the Spirit. But the, “of Mine,” meaneth, “of what I know,” “of My own knowledge”; “for the knowledge of Me and of the Spirit is one.”
“And He will tell you things to come.” He excited their minds, for the race of man is for nothing so greedy, 2236 as for learning the future. This, for instance, they continually asked Him, “Whither goest Thou?” “Which is the way?” To free them therefore from this anxiety, He saith, “He shall foretell you all things, so that ye shall not meet with them without warning.”
“He shall glorify Me.” How? “In My name He shall grant His inward workings.” For since at the coming of the Spirit they were about to do greater miracles, therefore, again introducing the Equality of Honor, He saith, “He shall glorify Me.”
What meaneth He by, “all truth”? for this also He testifieth of Him, that “He shall guide us into all truth.” ( John 16.13 .) Because He was clothed with the flesh, and because He would not seem to speak concerning Himself, and because they did not yet know clearly concerning the Resurrection, and were too imperfect, and also because of the Jews, that they might not think they were punishing Him as a transgressor; therefore He spake no great thing continually, nor plainly drew them away from the Law. But when the disciples were cut off from them, 2237 and were for the future without; and when many were about to believe, and to be released from their sins; and when there were others who spake of Him, He with good reason spake not great things concerning Himself. “So that it proceeded not from ignorance of Mine,” He saith, “that I told you not what I should have told you, but from the infirmity of the hearers.” On this account having said, “He shall lead you into all truth,” He added, “He shall not speak of Himself.” For to show that the Spirit needeth not teaching, hear Paul saying, “So also the things of God knoweth no man, but the Spirit of God.” ( 1 Cor. ii. 11 .) “As then the spirit of man, not learning from another, knoweth; so also the Holy Spirit ‘shall receive of Mine,’” that is, “shall speak in unison with what is Mine.”
“All things that the Father hath are Mine.” “Since then those things are Mine, and He shall speak from the things of the Father, He shall speak from Mine.”
[3.] “But why did not the Spirit come before He departed?” Because the curse not having yet been taken away, sin not yet loosed, but all being yet subject to vengeance, He could not come. “It is necessary then,” saith He, “that the enmity be put away, that we be reconciled to God, and then receive that Gift.” But why saith He, “I will send Him”? ( John 16.7 .) It meaneth, “I will prepare you beforehand to receive Him.” For, how can that which Is everywhere, be “sent”? Besides, He also showeth the distinction of the Persons. On these two accounts He thus speaketh; and also, since they were hardly to be drawn away from Himself, exhorting them to hold fast to the Spirit, and in order that they might cherish It. For He Himself was able to have wrought these things, but He concedeth to the Spirit 2238 the working of miracles, 2239 on this account, that they might understand His 2240 dignity. For as the Father could have brought into being things which are, yet the Son did so, that we might understand His power, so also is it in this case. On this account He Himself was made Flesh, reserving the inward working 2241 for the Spirit, shutting up the mouths of those who take the argument of His ineffable love for an occasion of impiety. For when they say that the Son was made flesh because He was inferior to the Father, we will reply to them, “what then will ye say of the Spirit?” He took not the flesh, and yet certainly on this account ye will not call Him greater than the Son, nor the Son inferior to Him. Therefore, in the case of baptism also the Trinity is included. The Father is able to effect the whole, as is the Son, and the Holy Ghost; yet, since concerning the Father no man doubts, but the doubt was concerning the Son, and the Holy Ghost, They are included in the rite, that by Their community in supplying those unspeakable blessings, we may also fully learn Their community in dignity. For that both the Son is able by Himself to do that which in the case of baptism 2242 He is able to do with the Father, and the Holy Ghost the same, hear these things said plainly. For to the Jews He said, “That ye may know that the Son of Man hath power on earth to forgive sins” ( Mark ii. 10 ); and again, “That ye may become children of light” ( John 12.36 ): and, “I give to them eternal life.” ( John 10.28 .) Then after this, “That they might have life, and might have it more abundantly.” ( John 10.10 .) Now let us see the Spirit also performing the same thing. Where can we see it? “But the manifestation of the Spirit,” it saith, “is given to every man to profit withal” ( 1 Cor. 12:7, John 6:63 ); He then that giveth these things, much more remitteth sins. And again, “It is the Spirit that quickeneth”; and, “Shall quicken you 2243 by His Spirit which dwelleth in you” ( Rom. viii. 11 ); and, “The Spirit is Life because of righteousness” ( Rom. viii. 10 ); and, “If ye are led by the Spirit, ye are not under the Law.” ( Gal. v. 18 .) “For ye have not received the Spirit of bondage again to fear, but ye have received the Spirit of adoption.” ( Rom. viii. 15 .) All the wonders too which they then wrought, they wrought at the coming of the Spirit. And Paul writing to the Corinthians, said, “But ye have been washed, but ye have been sanctified in the name of our Lord Jesus Christ, 2244 and by the Spirit of our God.” ( 1 Cor. vi. 11 .) Since then they had heard many things of the Father, and had seen the Son work many things, but as yet knew nothing clearly of the Spirit, that Spirit doeth miracles, and bringeth in the perfect knowledge. But (as I said before) that He may not thence be supposed to be greater, on this account Christ saith, “Whatsoever He shall hear, that shall He speak; and He will show you things to come.” Since, if this be not so, how could it be otherwise than absurd, if He was about to hear then, and on account of those who were being made disciples? For according to you, 2245 He would not even then know, except on account of those who were about to hear. What could be more unlawful than this saying? Besides, what would He have to hear? Did He not speak 2246 all these things by the Prophets? For if He was about to teach concerning the dissolution of the Law, it had been spoken of: if concerning Christ, His Divinity and the Dispensation, these had been spoken of also. What could He say more clearly after this?
“And shall show you things to come.” Here most of all Christ showeth His 2247 Dignity, for to foretell things to come is especially the property of God. Now if He 2248 also learn this from others, He will have nothing more than the Prophets, but here Christ declareth a knowledge brought into exact accordance with God, that it is impossible that He should speak anything else. But the, “shall receive of Mine,” meaneth, “shall receive, either of the grace 2249 which came into My Flesh, or of the knowledge which I also have, not as needing it, nor as learning it from another, but because it is One and the same.” “And wherefore spake He thus, and not otherwise?” Because they understand not yet the word concerning the Spirit, wherefore He provideth for one thing only, that the Spirit should be believed and received by them, and that they should not be offended. For since He had said, “One is your Teacher, even Christ” ( Matt. xxiii. 10 ), that they might not deem that they should disobey Him in obeying the Spirit, He saith, “His teaching and Mine are One; of what I should have taught, of those things shall He also speak. Do not suppose His words are other than Mine, for those words are Mine, and confirm My opinion. 2250 For One is the will of the Father, and of the Son, and of the Holy Ghost.” Thus also He willeth us to be, when He saith, “That they may be one, as Thou and I are One.” 2251 ( John 17.11 .)
[4.] There is nothing equal to unanimity and concord; for so one is manifold. If two or ten are of one mind, the one is one no longer, but each one is multiplied tenfold, and thou wilt find the one in the ten, and the ten in the one; and if they have an enemy, he who attacks the one, as having attacked the ten, is vanquished; for he is the mark not for one, but for ten opponents. 2252 Is one in want? No, he is not in want, for he is wealthy in his greater part, that is, in the nine; and the needy part, the lesser, is concealed by the wealthy part, the greater. Each of these hath twenty hands, twenty eyes, and as many feet. For he sees not with his own eyes alone, but with those of others; he walks 2253 not with his own feet alone, but with those of others; he works not with his own hands alone, but with theirs. He hath ten souls, for not only doth he take thought for himself, but those souls also for him. And if they be made a hundred, it will still be the same, and their power will be extended. Seest thou the excess of love, how it makes the one both irresistible and manifold, how one can even be in many places, the same both in Persia and in Rome, and that what nature cannot do, love can? for one part of him will be here, and one there, or rather he will be wholly here and wholly there. If then he have a thousand or two thousand friends, consider again whither his power will extend. Seest thou what an increase-giving thing is love? for the wonderful thing is this, its making one a thousand. Why then do we not acquire this power and place ourselves in safety? This is better than all power or riches, 2254 this is more than health, than light itself, it is the groundwork of good courage. How long do we set our love on one or two? Consider also the action in the contrary way. Suppose a man without a friend, a mark of the utmost folly, (for a fool will say, “I have no friend,”) what sort of life will such a one lead? For though he be infinitely rich, in plenty and luxury, possessed of ten thousand good things, yet is he desolate and bare of all. But in the case of friends not so; though they be poor men, yet are they better provided than the wealthy; and the things which a man undertakes not to say for himself, a friend will say for him, and whatever gratifications he is not able to procure for himself, he will be enabled to obtain by means of another, and much more; and it will be to us the groundwork of all enjoyment and safety, since one who is guarded by so many spearmen cannot suffer harm. For the king’s body guards are not equal in their strictness to these. The one perform their watch through compulsion and fear, the others through kindness and love; and love is far mightier than fear. The king fears his own guards; the friend is more confident in them than in himself, and by reason of them fears none of those that plot against him. Let us then engage in this traffic; the poor man, that he may have consolation in his poverty; the rich, that he may possess his wealth in safety; the ruler, that he may rule with safety; 2255 the ruled, that he may have benevolent rulers. This is the source of kindness, this the groundwork of gentleness; since even among beasts, those are the most fierce and untamable which are not gregarious. For this cause we dwell in cities, and have public places, that we may converse with one another. This also Paul commanded, saying, “Not forsaking the assembling of ourselves together” ( Heb. x. 25 ); for no evil is so great as solitariness, and the state which is without compact and intercourse. “What then,” saith some one, “of the solitaries, and of those who have occupied the summits of the mountains?” That neither are they without friends; they have indeed fled from the turmoil of common life, but they have many of one soul with them, and closely bound together one to another; and they have retired that they might rightly accomplish this thing. 2256 For since the rivalry of business causes many disputes, therefore, removing from among men, they cultivate 2257 love with much exactness. “But how,” saith some one, “if a man be alone can he have ten thousand friends?” I, for my part, desire, if it be possible, that men should know how to dwell one with another; but for the present let the properties of friendship remain unshaken. 2258 For it is not place which makes friends. They, for instance, have many who admire them; now these would not have admired had they not loved them. Again, they pray for all the world, which is the greatest proof of friendship. For this cause we salute one another at the Mysteries, that being many we may become one; and in the case of the uninitiated, 2259 we make our prayers common, supplicating for the sick, and for the produce of the world, for land and sea. Seest thou all the power of love? in the prayers, in the Mysteries, in the exhortations? This is that which causeth all good things. If we hold carefully to this, we shall both rightly dispense things present, and also obtain the Kingdom; which may we all obtain through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, for ever and ever. Amen.
Footnotes
285:2224or, “ gift. ”
285:2225“ The truth; it is expedient for you that I go away. ” N.T.
285:2226“ come unto you, ” N.T.
285:2227or, “ convince. ”
285:2228“ Will reprove the world of sin, and righteousness, and of judgment. ” N.T.
285:2229“ Of sin, because they believe not in Me. ” N.T.
285:2230“ My, ” N.T.
285:2231ἄ ληπτον
285:2232al. “ he can. ”
285:2233ἕ ωλα , lit. “ stale. ”
286:2234John 16.13 . “ Howbeit when He, the Spirit of Truth, is come, He will guide you into all truth; for He shall not speak, ” &c. N.T.
286:2235“ are Mine, therefore said I, that He shall take of Mine, and shall show it unto you. ” N.T.
286:2236λίχνον
286:2237i.e. the Jews.
286:2238ἐ κείνῳ
286:2239al. “ concedeth that It should work, ” &c.
286:2240i.e. the Spirit’s.
286:2241al. “ nobleness. ”
287:2242al. “ upon the Throne ” ( βήματος ).
287:2243“ your mortal bodies, ” N.T.
287:2244“ Lord Jesus, ” N.T.
287:2245i.e. heretical objectors.
287:2246al. “ foretell. ”
287:2247i.e. the Spirit’s.
287:2248Gr. “ It. ”
287:2249χαρίσματος
287:2250or “ maintain my glory. ”
287:2251“ as We, ” N.T.
287:2252or, “ edges, ” στομάτων
287:2253al. “ bears. ”
288:2254al. “ than all riches. ”
288:2255Sav. edition has, ἵ να μετὰ ἀσφαλείας ἀσφαλείᾳ ἀρχῇ , which seems to be an error of the press.
288:2256i.e. might perfect love.
288:2257γεωργοῦσι , lit. “ till. ”
288:2258i.e. the objection does not shake my argument.
288:2259i.e. non-communicants.
Homily LXXIX.
John 16:16, 17
“A little while, and ye shall not see 2260 Me: and again, a little while, and ye shall see Me, because I go to the Father. Then said some of His disciples among themselves, What is this that He saith?” [And what follows. 2261 ]
[1.] Nothing is wont so to cast down the soul that is anguished and possessed by deep despondency, as when words which cause pain are continually dwelt upon. Why then did Christ, after saying, “I go,” and, “Hereafter I will not speak with you,” continually dwell on the same subject, saying, “A little while, and ye shall not see Me, because I go to Him that sent Me”? 2262 When He had recovered them by His words concerning the Spirit, He again casteth down their courage. Wherefore doth He this? He testeth their feelings, and rendereth them more proved, and well accustometh them by hearing sad things, manfully to bear separation from Him; for they who had practiced this when spoken of in words, were likely in actions also, easily to bear it afterwards. And if one enquire closely, this very thing is a consolation, 2263 the saying that, “I go to the Father.” For it is the expression of One, who declares that He shall not perish, but that His end is a kind of translation. He addeth too another consolation; for He saith not merely, “A little while, and ye shall not see Me,” but also, “A little while, and ye shall see Me”; showing that He will both come to them again, and that their separation would be but for a little while, and His presence with them continual. This, however, they did not understand. Whence one may with reason wonder how, after having often heard these things, they doubt, as though they had heard nothing. How then is it that they did not understand? It was either through grief, as I suppose, for that drove what was said from their understanding; or through the obscurity of the words. Because He seemed to them to set forth two contraries, which were not contrary. “If,” saith one of them, “we shall see Thee, whither goest Thou? And if Thou goest, how shall we see Thee?” Therefore they say, “We cannot tell what He saith.” That He was about to depart, they knew; but they knew not that He would shortly come to them. On which account He rebuketh them, because they did not understand His saying. For, desiring to infix in 2264 them the doctrine concerning His death, what saith He?
John 16.20 . 2265 “Verily, verily, I say unto you, That ye shall weep and lament”—which belonged to the Death and the Cross—“but the world shall rejoice.”
Because by reason of their not desiring His death, they quickly ran into the belief that He would not die, and then when they heard that He would die, cast about, not knowing what that “little” meant, He saith, “Ye shall mourn and lament.”
“But your sorrow shall be turned into joy.” 2266 Then having shown that after grief comes joy, and that grief gendereth joy, and that grief is short, but the pleasure endless, He passeth to a common 2267 example; and what saith He?
John 16.21 . “A woman when she is in travail hath sorrow.” 2268
And He hath used a comparison which the Prophets also use continually, likening despondencies to the exceeding pains of childbirth. But what He saith is of this kind: “Travail pains shall lay hold on you, but the pang of childbirth is the cause of joy”; both confirming His words relative to the Resurrection, and showing that the departing hence is like passing from the womb into the light of day. As though He had said, “Marvel not that I bring you to your advantage through such sorrow, since even a mother to become a mother, passeth in like manner through pain.” Here also He implieth something mystical, that He hath loosened the travail pangs of death, and caused a new man to be born of them. 2269 And He said not, that the pain shall pass away only, but, “she doth not even remember it,” so great is the joy which succeedeth; so also shall it be with the Saints. And yet the woman doth not rejoice because “a man hath come into the world,” but because a son hath been born to her; since, had this been the case, nothing would have hindered the barren from rejoicing over another who beareth. Why then spake He thus? Because He introduced this example for this purpose only, to show that sorrow is for a season, but joy lasting: and to show that (death) is a translation unto life; and to show the great profit of their pangs. He said not, “a child hath been born,” but, “A man.” For to my mind He here alludeth to His own Resurrection, and that He should be born not unto that death which bare the birth-pang, but unto the Kingdom. Therefore He said not, “a child hath been born unto her,” but, “A man hath been born into the world.”
John 16:22, 23 . 2270 “And ye now therefore have sorrow—[but I will see you again, and your sorrow shall be turned into joy].” 2271 Then, to show that He shall die no more, He saith, “And no man taketh it from you. And in that day ye shall ask Me nothing.”
Again He proveth nothing else by these words, but that He is from God. “For then ye shall for the time to come know all things.” But what is, “Ye shall not ask Me”? “Ye shall need no intercessor, but it is sufficient that ye call on My Name, and so gain all things.”
“Verily, verily, I say unto you, Whatsoever ye shall ask My Father in My Name.” 2272
He showeth the power of His Name, if at least being neither seen nor called upon, but only named, He even maketh us approved 2273 by the Father. But where hath this taken place? Where they say, “Lord, behold their threatenings, and grant unto Thy servants that with boldness they may speak Thy word” ( Acts 4:29, 31 ), “and work miracles in Thy Name.” “And the place was shaken where they were.”
John 16.24 . “Hitherto ye have asked nothing.” 2274
[2.] Hence He showeth it to be good that He should depart, if hitherto they had asked nothing, and if then they should receive all things whatsoever they should ask. “For do not suppose, because I shall no longer be with you, that ye are deserted; My Name shall give you greater boldness.” Since then the words which He had used had been veiled, He saith,
John 16.25 . “These things have I spoken unto you in proverbs, but the time cometh when I shall no more speak unto you in proverbs.”
“There shall be a time when ye shall know all things clearly.” He speaketh of the time of the Resurrection. “Then,”
“I shall tell you plainly of the Father.”
(For He was with them, and talked with them forty days, being assembled with them, and speaking of the things concerning the kingdom of God— Acts 1:3, 4 ,)—“because now being in fear, ye give no heed to My words; but then when ye see Me risen again, and converse with Me, ye will be able to learn all things plainly, for the Father Himself will love you, when your faith in Me hath been made firm.”
John 16.26 . “And I will not ask the Father.” 2275
“Your love for Me sufficeth to be your advocate.”
John 16:27, 28 . “Because 2276 ye have loved Me, and have believed that I came out from God. I came forth from the Father, and am come into the world; again I leave the world, and go to the Father.”
For since His discourse concerning the Resurrection, and together with this, the hearing that “I came out from God, and thither I go,” gave them no common comfort, He continually handleth these things. He gave a pledge, in the first place, that they were right in believing on Him; in the second, that they should be in safety. When therefore He said, “A little while, and ye shall not see Me; and again a little while, and ye shall see Me” ( John 16.17 ), they with reason did not understand Him. But now it is no longer so. What then is, “Ye shall not ask Me”? “Ye shall not say, ‘Show us the Father,’ and, ‘Whither goest Thou?’ for ye shall know all knowledge, and the Father shall be disposed towards you even as I am.” It was this especially which made them breathe again, the learning that they should be the Father’s friends wherefore they say,
John 16.30 . 2277 “Now we know that Thou knowest all things.”
Seest thou that He made answer to what was secretly harboring 2278 in their minds?
“And needest not that any man should ask Thee.” 2279
That is, “Before hearing, Thou knowest the things which made us stumble, and Thou hast given us rest, since Thou hast said, ‘The Father loveth you, because ye have loved Me.’” After so many and so great matters, they say, “Now we know.” Seest thou in what an imperfect state they were? Then, when, as though conferring a favor upon Him, they say, “Now we know,” He replieth, “Ye still require many other things to come to perfection; nothing is as yet achieved by you. Ye shall presently betray Me to My enemies, and such fear shall seize you, that ye shall not even be able to retire one with another, yet from this I shall suffer nothing dreadful.” Seest thou again how con descending His speech is? And indeed He makes this a charge against them, that they continually needed condescension. For when they say, “Lo, now Thou speakest plainly, and speakest no parable” ( John 16.29 ), “and therefore we believe Thee,” He showeth them that now, when they believe, they do not yet believe, neither doth He accept their words. This He saith, referring them to another season. But the,
John 16.32 . 2280 “The Father is with Me,” He hath again put on their account; for this they 2281 everywhere wished to learn. Then, to show that He did not give them perfect knowledge by saying this, but in order that their reason might not rebel, (for it was probable that they might form some human ideas, and think that they should not enjoy any assistance from Him,) He saith,
John 16.33 . “These things I have spoken unto you, that in Me ye might have peace.” 2282
That is, “that ye should not cast Me from your thoughts, but receive Me.” Let no one, then, drag these words into a doctrine; they are spoken for our comfort and love. “For not even when we suffer such things as I have mentioned shall your troubles stop there, 2283 but as long as ye are in the world ye shall have sorrow, not only now when I am betrayed, but also afterwards. But rouse your minds, for ye shall suffer nothing terrible. When the master hath gotten the better of his enemies, the disciples must not despond.” “And how,” tell me, “hast Thou ‘conquered the world’?” I have told you already, that I have cast down its ruler, but ye shall know hereafter, when all things yield and give place to you.
[3.] But it is permitted to us also to conquer, looking to the Author of our faith, and walking on that road which He cut for us. So neither shall death get the mastery of us. “What then, shall we not die?” saith some one. Why, from this very thing 2284 it is clear that he shall not gain the mastery over us. The champion truly will then be glorious, not when he hath not closed with his opponent, but when having closed he is not holden by him. We therefore are not mortal, because of our struggle with death, but immortal, because of our victory; then should we have been mortal, had we remained with him always. As then I should not call the longest-lived animals immortal, although they long remain free from death, so neither him who shall rise after death mortal, because he is dissolved by death. For, tell me, if a man blush a little, should we say that he was continually ruddy? Not so, for the action is not a habit. If one become pale, should we call him jaundiced? No, for the affection is but temporary. And so you would not call him mortal, who hath been for but a short time in the hands of death. Since in this way we may speak of those who sleep, for they are dead, so to say, and without action. But doth death corrupt our bodies? What of that? It is not that they may remain in corruption, but that they be made better. Let us then conquer the world, let us run to immortality, let us follow our King, let us too set up a trophy, 2285 let us despise the world’s pleasures. We need no toil to do so; let us transfer our souls to 2286 heaven, and all the world is conquered. If thou desirest it not, it is conquered; if thou deride it, it is worsted. Strangers are we and sojourners, let us then not grieve at any of its painful things. For if, being sprung from a renowned country, and from illustrious ancestors, thou hadst gone into some distant land, being known to no one, having with thee neither servants nor wealth, and then some one had insulted thee, thou wouldest not grieve as though thou hadst suffered these things at home. For the knowing clearly that thou wast in a strange and foreign land, would persuade thee to bear all easily, and to despise hunger, and thirst, and any suffering whatever. Consider this also now, that thou art a stranger and a sojourner, and let nothing disturb thee in this foreign land; for thou hast a City whose Artificer and Creator is God, and the 2287 sojourning itself is but for a short and little time. Let whoever will strike, insult, revile; we are in a strange land, and live but meanly; the dreadful thing would be, to suffer so in our own country, before our fellow-citizens, then is the greatest unseemliness and loss. For if a man be where he had none that knows him, he endures all easily, because insult becomes more grievous from the intention of those who offer it. For instance, if a man insult the governor, knowing that he is governor, then the insult is bitter; but if he insult, supposing him to be a private man, he cannot even touch him who undergoeth the insult. So let us reason also. For neither do our revilers know what we are, as, that we are citizens of heaven, registered for the country which is above, fellow-choristers of the Cherubim. Let us not then grieve nor deem their insult to be insult; had they known, they would not have insulted us. Do they deem us poor and mean? Neither let us count this an insult. For tell me, if a traveler having got before his servants, were sitting a little space in the inn waiting for them, and then the innkeeper, or some travelers, should behave rudely to him, and revile him, would he not laugh at the other’s ignorance? would not their mistake rather give him pleasure? would he not feel a satisfaction as though not he but some one else were insulted? Let us too behave thus. We too sit in an inn, waiting for our friends who travel the same road; when we are all collected, then they shall know whom they insult. These men then shall hang 2288 their heads; then they shall say, “This is he whom we” fools “had in derision.” ( Wisd. v. 3 .)
[4.] With these two things then let us comfort ourselves, that we are not insulted, for they know not who we are, and that, if we wish to obtain satisfaction, they shall hereafter give us a most bitter one. But God forbid that any should have a soul so cruel and inhuman. “What then if we be insulted by our kinsmen? For this is the burdensome thing.” Nay, this is the light thing. “Why, pray?” Because we do not bear those whom we love when they insult us, in the same way as we bear those whom we do not know. For instance, in consoling those who have been injured, we often say, “It is a brother who hath injured you, bear it nobly; it is a father; it is an uncle.” But if the name of “father” and “brother” puts you to shame, much more if I name to you a relationship more intimate than these; for we are not only brethren one to another, but also members, and one body. Now if the name of brother shame you, much more that of member. Hast thou not heard that Gentile proverb, which saith, that “it behooveth to keep friends with their defects”? Hast thou not heard Paul say, “Bear ye one another’s burdens”? Seest thou not lovers? For I am compelled, since I cannot draw an instance from you, to bring my discourse to that ground of argument. This also Paul doth, thus saying, “Furthermore we have had fathers in our flesh, which corrected us, and we gave them reverence.” ( Heb. xii. 9 .) Or rather, that is more apt which he saith to the Romans, “As ye have yielded your members servants to uncleanness and to iniquity unto iniquity, even so now yield your members servants to righteousness.” For this reason let us confidently keep hold of 2289 the illustration. Now dost thou not observe lovers, what miseries these suffer when inflamed with desire for harlots, cuffed, beaten, and laughed at, enduring a harlot, who turns away from and insults them in ten thousand ways; yet if they see but once anything sweet or gentle, all is well to do with them, all former things are gone, all goes on with a fair wind, be it poverty, be it sickness, be it anything else besides these. For they count their own life as miserable or blessed, according as they may have her whom they love disposed towards them. They know nothing of mortal honor or disgrace, but even if one insult, they bear all easily through the great pleasure and delight which they receive from her; and though she revile, though she spit in their face, they think, when they are enduring this, that they are being pelted with roses. And what wonder, if such are their feelings as to her person? for her very house they think to be more splendid than any, though it be but of mud, though it be falling down. But why speak I of walls? when they even see the places which they frequent in the evening, they are excited. Allow me now for what follows to speak the word of the Apostle. As he saith, “As ye have yielded your members servants to uncleanness, so yield your members servants unto righteousness”; so in like manner now I say, “as we have loved these women, let us love one another, and we shall not think that we suffer anything terrible.” 2290 And why say I, “one another”? Let us so love God. Do ye shudder, when ye hear that I require as much love in the case of God, as we have shown towards a harlot? But I shudder that we do not show even thus much. And, if you will, let us go on with the argument, though what is said be very painful. The woman beloved promises her lovers nothing good, but dishonor, shame, and insolence. For this is what the waiting upon a harlot makes a man, ridiculous, shameful, dishonored. But God promiseth us heaven, and the good things which are in heaven; He hath made us sons, and brethren of the Only-begotten, and hath given thee ten thousand things while living, and when thou diest, resurrection, and promiseth that He will give us such good things as it is not possible even to imagine, and maketh us honored and revered. Again, that woman compels her lovers to spend all their substance for the pit and for destruction; but God biddeth us sow the heaven, and giveth us an hundred-fold, and eternal life. Again, she uses her lover like a slave, giving commands more hardly than any tyrant; but God saith, “I no longer call you servants, but friends.” ( John 15.15 .)
[5.] Have ye seen the excess both of the evils here and the blessings there 2291 ? What then comes next? For this woman’s sake, many lie awake, and whatever she commands, readily obey; give up house, and father, and mother, and friends, and money, and patronage, and leave all that belongs to them in want and desolation; but for the sake of God, or rather for the sake of ourselves, we often do not choose to expend even the third portion of our substance, but we look on the hungry, we overlook him, and run past the naked, and do not even bestow a word upon him. But the lovers, if they see but a little servant girl of their mistress, and her a barbarian, they stand in the middle of the market-place, and talk with her, as if they were proud and glad to do so, unrolling an interminable round of words; 2292 and for her sake they count all their living as nothing, deem rulers and rule nothing, (they know it, all who have had experience of the malady,) and thank her more when she commands, than others when they serve. Is there not with good reason a hell? Are there not with good reason ten thousand punishments? Let us then become sober, let us apply to the service of God as much, or half, or even the third part of what others supply to the harlot. Perhaps again ye shudder; for so do I myself. But I would not that ye should shudder at words only, but at the actions; as it is, here indeed our 2293 hearts are made orderly, but we go forth and cast all away. What then is the gain? For there, if it be required to spend money, no one laments his poverty, but even borrows it to give, perchance, when smitten. But here, if we do but mention almsgiving, they pretend to us children, and wife, and house, and patronage, and ten thousand excuses. “But,” saith some one, “the pleasure is great there.” This it is that I lament and mourn. What if I show that the pleasure here is greater? For there shame, and insult, and expense, cut away no little of the pleasure, and after these the quarreling and enmity; but here there is nothing of the kind. What is there, tell me, equal to this pleasure, to sit expecting heaven and the kingdom there, and the glory of the saints, and the life that is endless? “But these things,” saith some one, “are in expectation, the others in experience.” What kind of experience? Wilt thou that I tell thee the pleasures which are here also by experience? Consider what freedom thou enjoyest, and how thou fearest and tremblest at no man when thou livest in company with virtue, neither enemy, nor plotter, nor informer, nor rival in credit or in love, nor envious person, nor poverty, nor sickness, nor any other human thing. But there, although ten thousand things be according to thy mind, though riches flow in as from a fountain, yet the war with rivals, and the plots, and ambuscades, will make more miserable than any the life of him who wallows with those women. 2294 For when that abominable one is haughty, and insolent, you needs must kindle quarrel to flatter her. This therefore is more grievous than ten thousand deaths, more intolerable than any punishment. But here there is nothing of the kind. For “the fruit,” it saith, “of the Spirit is love, joy, peace.” ( Gal. v. 22 .) Here is no quarreling, nor unseasonable pecuniary expense, nor disgrace and expense too; and if thou give but a farthing, or a loaf, or a cup of cold water, He will be much beholden to thee, and He doth nothing to pain or grieve thee, but all so as to make thee glorious, and free thee from all shame. What defense therefore shall we have, what pardon shall we gain, if, leaving these things, we give ourselves up to the contrary, and voluntarily cast ourselves into the furnace that burns with fire? Wherefore I exhort those who are sick of this malady, to recover themselves, and return to health, and not allow themselves to fall into despair. Since that son 2295 also was in a far more grievous state than this, yet when he returned to his father’s house, he came to his former honor, and appeared more glorious than him who had ever been well-pleasing. Let us also imitate him, and returning to our Father, even though it be late, let us depart from that captivity, and transfer ourselves to freedom, that we may enjoy the Kingdom of heaven, through the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Ghost be glory, for ever and ever. Amen.
Footnotes
289:2260al. “ ye no longer see. ”
289:2261Part of John 16:17, 18 . “ A little while, and ye shall not see Me: and again, a little while, and ye shall see Me: and, Because I go to the Father. They said therefore, What is this that He saith, A little while? we cannot tell what He saith. ”
289:2262“ to the Father, ” N.T.
289:2263al. “ is of consolation. ”
289:2264al. “ to strike into. ”
289:2265John 16.19 , omitted. “ Now Jesus knew that they were desirous to ask Him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see Me: and again, a little while, and ye shall see Me? ” N.T.
289:2266“ And ye shall be sorrowful, but, ” &c., N.T.
289:2267lit. “ worldly. ”
289:2268“ hath sorrow, because her hour is come; but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. ” N.T.
289:2269ἀ πογεννηθῆναι
290:2270John 16.22 . “ And ye now therefore have sorrow, but I will see you again, and your heart shall rejoice, and your joy no man, ” &c.
290:2271from John 16.10
290:2272“ In My Name, He will give it you. ” N.T.
290:2273lit. “ admired. ”
290:2274“ nothing in My Name; ask, and ye shall receive, that your joy may be full, ” N.T. The words, “ Hitherto, ” &c., are inserted by Savile.
290:2275John 16.26 . “ At that day ye shall ask in My Name; and I say not unto you, that I will pray the Father for you. ” N.T.
290:2276“ For the Father Himself loveth you, because, ” &c. N.T.
290:2277John 16.29 . “ His disciples said unto Him, Lo, now speakest Thou plainly, and speakest no parable. ” N.T.
290:2278ὑ φορμοῦν
290:2279“ ask Thee; by this we believe that Thou camest forth from God. ” N.T.
291:2280John 16:31, 32 . “ Jesus answered them, Do ye now believe? Behold, the hour cometh, yea, is now come, that ye shall be scattered every man to his own, and shall leave Me alone; but I am not alone, because, ” &c. N.T.
291:2281al. “ he, ” or, “ one. ”
291:2282“ have peace. In the world ye shall have tribulation; but be of good cheer, I have overcome the world. ” N.T.
291:2283“ shall I stay your dangers. ”
291:2284i.e. our death.
291:2285al. “ a trophy for Him. ”
291:2286al. “ into. ”
291:2287al. “ and if the. ”
292:2288al. “ then hang. ”
292:2289al. “ we touch. ”
292:2290i.e. in being insulted.
292:2291al. “ thence. ”
293:2292μακρῶν λόγων ἀνελίττοντες διαύλους . The δίαυλος was the double course, which ended where it began.
293:2293al. “ your. ”
293:2294This seems to be the meaning of τοῦ μετ̓ ἐκείνων πλυνομένου
293:2295the prodigal, Luke xv.
Homily LXXX.
John xvii. 1
“These words spake Jesus, and lifted up His eyes to heaven, and saith, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee.”
[1.] “ He that hath done and taught,” 2296 it saith, “the same shall be called great in the Kingdom of heaven.” And with much reason; for to show true wisdom in words, is easy, but the proof which is by works is the part of some noble and great one. Wherefore also Christ, speaking of the endurance of evil, putteth Himself forth, bidding us take example from Him. On this account too, after this admonition, He betaketh Himself to prayer, teaching us in our temptations to leave all things, and flee to God. For because He had said, “In the world ye shall have tribulation,” and had shaken their souls, by the prayer He raiseth them again. As yet they gave heed unto Him as to a man; and for their sake He acteth thus, just as He did in the case of Lazarus, and there telleth the reason; “Because of the people that stand by I said it, that they might believe that Thou hast sent Me.” ( John 11.42 .) “Yea,” saith some one, “this took place with good cause in the case of the Jews; but wherefore in that of the disciples?” With good cause in the case of the disciples also. For they who, after all that had been said and done, said, “Now we know that Thou knowest” ( John 16.30 ), most of all needed to be established. Besides, the Evangelist doth not even call the action prayer; but what saith he? “He lifted up His eyes to heaven,” and saith rather that it was a discoursing with the Father. And if elsewhere he speaks of prayer, and at one time shows Him kneeling on His knees, at another lifting His eyes to heaven, be not thou troubled; for by these means we are taught the earnestness which should be in our petitions, that standing we should look up, not with the eyes of the flesh only, but of the mind, and that we should bend our knees, bruising our own hearts. For Christ came not merely to manifest Himself, but also about to teach virtue ineffable. But it behooveth the teacher to teach, not by words only, but also by actions. Let us hear then what He saith in this place.
“Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee.”
Again He showeth us, that not unwilling He cometh to the Cross. For how could He be unwilling, who prayed that this might come to pass, and called the action “glory,” not only for Himself the Crucified, but also for the Father? since this was the case, for not the Son only, but the Father also was glorified. For before the Crucifixion, not even the Jews knew Him; 2297 “Israel,” it saith, “hath not known Me” ( Isa. i. 3 ); but after the Crucifixion, all the world ran to Him. Then He speaketh also of the manner of the glory, and how He will glorify Him.
John 17.2 . “As Thou hast given Him power over all flesh,” “that nothing which Thou hast given Him should perish.” 2298
For to be always doing good, is glory to God. But what is, “As Thou hast given Him power over all flesh”? He now showeth, that what belongs to the preaching is not confined to the Jews alone, but is extended to all the world, and layeth down beforehand the first invitations to the Gentiles. And since He had said, “Go not into the way of the Gentiles” ( Matt. x. 5 ), and after this time is about to say, “Go ye, and make disciples of all nations” ( Matt. xxviii. 19 ), He showeth that the Father also willeth this. For this greatly offended the Jews, and the disciples too; nor indeed after this did they easily endure to lay hold on the Gentiles, until they received the teaching of the Spirit; because hence arose no small stumblingblock for the Jews. Therefore, when Peter after such a manifestation of the Spirit came to Jerusalem, he could scarcely, by relating the vision of the sheet, escape the charges brought against him. But what is, “Thou hast given Him power over all flesh”? I will ask the heretics, “When did He receive this power? was it before He formed them, or after?” He himself saith, that it was after that He had been crucified, 2299 and had risen again; at least then He said, “All power is given unto Me” ( Matt. xxviii. 18 ), and, “Go ye and make disciples of all nations.” What then, had He not authority over His own works? Did He make them, and had He not authority over them after having made them? Yet He is seen doing all in times of old, punishing some as sinners, 2300 (for, “Surely I will not hide,” it saith, “from My servant Abraham, that which I am about to do”— Gen. xviii. 17 , LXX.,) and honoring others as righteous. Had He then the power at that time, and now had He lost it, and did He again receive it? What devil could assert this? But if His power was the same both then and now, (for, saith He, “as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will”— John 5.21 ,) what is the meaning of the words? He was about to send them to the Gentiles; in order therefore that they might not think that this was an innovation, because He had said, “I am not sent, save unto the lost sheep of the house of Israel” ( Matt. xv. 24 ), He showeth that this seemeth good to the Father also. And if He saith this with great meanness of circumstance, it is not wonderful. For so He edified both those at that time, and those who came afterwards; and as I have before said, He always by the excess of meanness firmly persuaded them that the words were those of condescension.
[2.] But what is, “Of all flesh”? For certainly not all believed. Yet, for His part, all believed; and if men gave no heed to His words, the fault was not in the teacher, but in those who received them not.
“That He should give eternal life to as many as Thou hast given Him.”
If here also He speaketh in a more human manner, wonder not. For He doth so both on account of the reasons I have given, and to avoid the saying anything great concerning Himself; since this was a stumblingblock to the hearers because as yet they imagined nothing great concerning Him. John, for example, when He speaks in his own person, doth not so, but leadeth up his language to greater sublimity, saying, “All things were made by Him, and without Him was not anything made” ( John 1:3, 4, 9, 11 ); and that He was “Life”; and that He was “Light”; and that “He came to His own”: he saith not, that He would not have had power, had He not received it, but that He gave to others also “power to become sons of God.” And Paul in like manner calleth Him equal with God. But He Himself asketh in a more human way, saying thus, “That He should give eternal life to as many as Thou hast given Him.” ( Philip. ii. 6 .)
John 17.3 . “And this is life eternal, that they might know Thee the only true God, and Jesus Christ whom Thou hast sent.”
“The only true God,” He saith, by way of distinction from those which are not gods; for He was about to send them to the Gentiles. But if they 2301 will not allow this, but on account of this word “only” reject the Son from being true God, in this way as they proceed they reject Him from being God at all. 2302 For He also saith, “Ye seek not the glory which is from the only God.” ( John 5.44 .) Well then; shall not the Son be God? But if the Son be God, and the Son of the Father who is called the Only God, it is clear that He also is true, and the Son of Him who is called the Only true God. Why, when Paul saith, “Or I only and Barnabas” ( 1 Cor. ix. 6 ), doth he exclude Barnabas? Not at all; for the “only” is put by way of distinction from others. And, if He be not true God, how is He “Truth”? for truth far surpasses what is true. What shall we call the not being a “true” man, tell me? shall we not call it the not being a man at all? so if the Son is not true God, how is He God? And how maketh He us gods and sons, if He is not true? But on these matters we have spoken more particularly in another place; wherefore let us apply ourselves to what follows.
John 17.4 . “I have glorified Thee on the earth.” Well said He, “on the earth”; for in heaven He had been already glorified, having His own natural glory, and being worshiped by the Angels. Christ then speaketh not of that glory which is bound up with His 2303 Essence, (for that glory, though none glorify Him, He ever possesseth in its fullness,) but of that which cometh from the service of men. And so the, “Glorify Me,” is of this kind; and that thou mayest understand that He speaketh of this manner of glory, hear what follows.
“I have finished the work which Thou gavest Me that I should do it.”
And yet the action was still but beginning, or rather was not yet beginning. How then said He, “I have finished”? Either He meaneth, that “I have done all My part”; or He speaketh of the future, as having already come to pass; or, which one may say most of all, that all was already effected, because the root of blessings had been laid, which fruits would certainly and necessarily follow, and from His being 2304 present at and assisting in those things which should take place after these. On this account He saith again in a condescending way, “Which Thou gavest Me.” For had He indeed waited to hear and learn, this would have fallen far short of His glory. For that He came to this 2305 of His own will, is clear from many passages. As when Paul saith, that “He so loved us, as to give Himself for us” ( Eph. v. 2 ); and, “He emptied Himself, and took upon Him the form of a servant” ( Philip. ii. 7 ); and, “As the Father hath loved Me, so have I loved you.” ( John 15.9 .)
John 17.5 . “And now, O Father, glorify Thou Me with Thine Own Self, 2306 with the glory which I had with Thee before the world was.”
Where is that glory? For allowing that He was 2307 with reason unhonored among men, because of the covering 2308 which was put around Him; how seeketh He 2309 to be glorified with the Father? What then saith He here? The saying refers to the Dispensation; since His fleshly nature had not yet been glorified, not having as yet enjoyed incorruption, nor shared the kingly throne. Therefore He said not “on earth,” but “with Thee.”
[3.] This glory we also shall enjoy according to our measure, if we be sober. Wherefore Paul saith, “If so be that we suffer with Him, that we may also be glorified together.” ( Rom. viii. 17 .) Ten thousand tears then do they merit, who through sluggishness and sleep plot against themselves when such glory is set before them; and, were there no hell, they would be more wretched than any, who, when it is in their power to reign and to be glorified with the Son of God, deprive themselves of so great blessings. Since if it were necessary to be cut in pieces, if to die ten thousand deaths, if to give up every day ten thousand lives and as many bodies, ought we not to submit to such things 2310 for such glory? But now we do not even despise money, which hereafter, though unwilling, we shall leave: we do not despise money, which brings about us ten thousand mischiefs, which remains here, which is not our own. For we are but stewards of that which is not our own, although we receive it from our fathers. But when there is hell besides, and the worm that dieth not, and the fire that is not quenched, and the gnashing of teeth, how, tell me, shall we bear these things? How long will we refuse to see clearly, and spend our all on daily fightings, and contentions, and unprofitable talk, feeding, cultivating earth, fattening the body and neglecting the soul, making no account of necessary things, but much care about things superfluous and unprofitable? And we build splendid tombs, and buy costly houses, and draw about with us herds of all kinds of servants, and devise different stewards, appointing managers of lands, of houses, of money, and managers of those managers; but as to our desolate soul, we care nothing for that. And what will be the limit to this? Is it not one belly that we fill, is it not one body that we clothe? What is this great bustle of business? Why and wherefore do we cut up and tear to pieces the one 2311 soul, which we have had assigned to us, 2312 in attending to the service of such things, contriving for ourselves a grievous slavery? For he who needs many things is the slave of many things, although he seem to be their master. Since the lord is the slave even of his domestics, and brings in another and a heavier mode of service; and in another way also he is their slave, not daring without them to enter the agora, nor the bath, nor the field, but they frequently go about in all directions without him. He who seems to be master, dares not, if his slaves be not present, to go forth from home, and if whilst unattended he do but put his head out of his house, he thinks that he is laughed at. Perhaps some laugh at us when we say this, yet on this very account they would be deserving of ten thousand tears. For to show that this is slavery, I would gladly ask you, wouldest thou wish to need some one to put the morsel to thy mouth, and to apply the cup to thy lips? Wouldest thou not deem such a service worthy of tears? What if thou didst require continually supporters to enable thee to walk, wouldest thou not think thyself pitiable, and in this respect more wretched than any? So then thou oughtest to be disposed now. For it matters nothing whether one is so treated by irrational things, 2313 or by men.
Why, tell me, do not the Angels differ from us in this respect, that they do not want so many things as we do? Therefore the less we need, the more we are on our way to them; the more we need, the more we sink down to this perishable life. And that thou mayest learn that these things are so, ask those who have grown old which life they deem happiest, that when they were helplessly 2314 mastered, or now when they are masters of these things? We have mentioned these persons, because those who are intoxicated with youth, do not even know the excess of their slavery. For what of those in fever, do they call themselves happy when, thirsting much, they drink much and need more, or when, having recovered their health, they are free from the desire? Seest thou that in every instance the needing much is pitiable, and far apart from true wisdom, and an aggravation of slavery and desire? Why then do we voluntarily increase to ourselves wretchedness? For, tell me, if it were possible to live uninjured without roof or walls, wouldest thou not prefer this; wherefore then dost thou increase the signs of thy weakness? Do we not for this call Adam happy, that he needed nothing, no house, no clothes? “Yes,” saith some one, “but now we are in need of them.” Why then do we make our need greater? If many persons curtail many of the things actually needed, (servants, I mean, and houses, and money,) what excuse can we have if we overstep the need? The more thou puttest about thee, the more slavish dost thou become; for by whatever proportion thou requirest more, in that proportion thou hast trenched upon thy freedom. For absolute 2315 freedom is, to want nothing at all; the next is, to want little; and this the Angels and their imitators especially possess. But for men to succeed in this while tarrying in a mortal body, think how great praise this hath. This also Paul said, when writing to the Corinthians, “But I spare you,” and, “lest such should have trouble in the flesh.” 2316 ( 1 Cor. vii. 28 .) Riches are called “usables,” 2317 that we may “use” them rightly, and not keep and bury them; for this is not to possess them, but to be possessed by them. Since if we are going to make this our aim how to multiply them, not that we may employ them rightly, the order is reversed, and they possess us, not we them. Let us then free ourselves from this grievous bondage, and at last become free. Why do we devise ten thousand different chains for ourselves? Is not the bond of nature enough for thee, and the necessity of life, and the crowd of ten thousand affairs, but dost thou twine also other nets for thyself, and put them about thy feet? And when wilt thou lay hold on heaven, and be able to stand on 2318 that height? For a great thing, a great thing is it, that even having cut asunder all these cords, thou shouldest be able to lay hold on the city which is above. So many other hindrances are there; all which that we may conquer, let us keep to the mean estate 2319 [and having put away superfluities, let us keep to what is necessary.] Thus shall we lay hold on eternal life, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.
Footnotes
294:2296“ Whosoever shall do, ” &c., N.T.
294:2297i.e. the Father.
294:2298N.T. “ That He should give eternal life to as many as Thou hast given Him. ”
294:2299Morel. “ had been made flesh. ”
294:2300Some mss. add, “ and setting right some who turn. ”
295:2301i.e. the heretics: some mss. τὸ μόνον
295:2302al. “ even reject God. ”
295:2303i.e. the Father’s.
295:2304Ben. “ and His being. ”
295:2305i.e. to His death.
295:2306παρὰ σεαυτῷ
295:2307al. “ Thou wast. ”
295:2308i.e. the flesh.
296:2309al. “ seekest Thou. ”
296:2310al. “ all. ”
296:2311one ms. “ the precious. ”
296:2312al. “ have received. ”
296:2313i.e. receives so much help from them.
296:2314τὸν ὅτε ἐκρατοῦντο μάτην, ἢ τὸν ὅτε αὐτῶν κρατοῦσι νῦν . There may be some words omitted.
296:2315ἀ κριρῆς
297:2316“ such shall have, ” &c., N.T.
297:2317χρήματα
297:2318al. “ rise up to. ”
297:2319εὐτελείας
Homily LXXXI.
John xvii. 6
“I have manifested Thy Name unto the men which Thou gavest Me out of the world; Thine they were, and Thou gavest them Me, and they have kept Thy word.”
[1.] “‘ Messenger’ of great counsel” ( Isa. ix. 6 , LXX.), the Son of God is called, because of the other things which He taught, and principally because He announced the Father to men, as also now He saith, “I have manifested Thy Name unto the men.” For after having said, “I have finished Thy work,” He next explaineth it in detail, telling what sort of work. Now the Name indeed was well known. For Esaias said, “Ye shall swear 2320 by the true God.” ( Isa. lxv. 16 .) But what I have often told you I tell you now, that though it was known, yet it was so only to Jews, and not to all of these: but now He speaketh concerning the Gentiles. Nor doth He declare this merely, but also that they knew Him as the Father. For it is not the same thing to learn that He is Creator, and that He hath a Son. But He “manifested His 2321 Name” both by words and actions.
“Whom Thou gavest Me out of the world.” As He saith above, “No man cometh unto Me except it be given him” ( John 6.65 ); and, “Except My Father 2322 draw him” ( John 6.64 ); so here too, “Whom thou gavest Me.” ( John 14.6 .) Now He calleth Himself “the Way”; whence it is clear that He establisheth two things by what is said here, that He is not opposed to the Father, and that it is the Father’s will to entrust them to the Son.
“Thine they were, and Thou gavest them Me.” Here He desireth to teach 2323 that He is greatly loved by the Father. For that He needed not to receive them, is clear from this, He made them, He careth for them continually. How then did He receive them? This, as I said before, showeth His unanimity with the Father. Now if a man choose to enquire into the matter in a human manner, and as the words are spoken, they 2324 will no longer belong to the Father. For if when the Father had them, the Son had them not, it is evident that when He gave them to the Son, He withdrew from His dominion over them. And again, there is a yet more unseemly conclusion; for they will be found to have been imperfect while they yet were with the Father, but to have become perfect when they came to the Son. But it is mockery even to speak thus. What then doth He declare by this? 2325 “That it hath seemed good to the Father also that they should believe on the Son.”
“And they have kept Thy word.”
John 17.7 . “Now they have known that all things whatsoever Thou hast given Me are of Thee.”
How did they “keep Thy word”? “By believing in Me, and giving no heed to the Jews. For he that believeth in Him, it saith, ‘hath set to his seal that God is true.’” ( John 3.33 .) Some read, “Now I know that all things whatsoever Thou hast given Me are of Thee.” But this would have no reason; for how would the Son be ignorant of the things of the Father? No the words are spoken of the disciples. “From the time,” He saith, “that I told them these things, they have learnt that all that Thou hast given Me is from Thee; nothing is alien, nothing peculiar to Me, with Thee.” 2326 (For whatever is peculiar, puts most things in the condition of being alien. 2327 “They therefore have known that all things, whatsoever I teach, are Thy doctrines and teachings.” “And whence have they learnt it?” From My words; 2328 for so have I taught them. And not only this have I taught them, but also that “I came out from Thee.” For this He was anxious to prove through all the Gospel.
John 17.9 . “I pray for them.” 2329
“What sayest Thou?” “Dost Thou teach the Father, as though He were ignorant? Dost Thou speak to Him as to a man who knoweth not?” “What then meaneth this distinction?” Seest thou that the prayer is for nothing else than that they may understand the love which He hath towards them? For He who not only giveth what He hath of His own, but also calleth on Another to do the same, showeth greater love. What then is, “I pray for them”? “Not for all the world,” He saith, but “for them whom Thou hast given Me.” He continually putteth the “hast given,” that they might learn that this seemeth good to the Father. Then, because He had said continually, “they are Thine,” and, “Thou gavest them unto Me,” to remove any evil suspicion, and lest any one should think that His authority was recent, and that He had but now received them, what saith He?
[2.] John 17.10 . “All Mine are Thine, and Thine are Mine; and I am glorified in them.”
Seest thou the equality of honor? For lest on hearing, “Thou hast given them Me,” thou shouldest deem that they were alienated from the authority of the Father, or before this from that of the Son, He removed both difficulties by speaking as He did. It was as though He said, “Do not when thou hearest that ‘Thou hast given them to Me,’ deem that they are alienated from the Father, for what is Mine is His; nor when thou hearest, ‘Thine they were,’ think that they were aliens from Me, for what is His is Mine.” So that the, “Thou hast given,” is said only for condescension; for what the Father hath is the Son’s, and what the Son hath is the Father’s. But this cannot even be said of a son after the manner of man, but because They 2330 are upon a greater Equality of honor. 2331 For that what belongs to the less, belongs to the greater also, is clear to every one, but the reverse not so; but here He converteth 2332 these terms, and the conversion declares 2333 Equality. And in another place, declaring this, He said, “All things that the Father hath are Mine,” speaking of knowledge. And the “hast given Me,” and the like expressions, are to show that He did not come as an alien and draw them to Him, but received them as His own. Then He putteth the cause and the proof, saying, “And I am glorified in them,” that is, either that “I have power over them,” or, that “they shall glorify Me, believing in Thee and Me, and shall glorify Us alike.” But if He is not glorified equally in them, what is the Father’s is no longer His. For no one is glorified in those over whom he hath no authority. Yet how is He glorified equally? All die for Him equally as for the Father; they preach Him as they do the Father; and as they say that all things are done in His Name, so also in the Name of the Son.
John 17.11 . “And now I am no more in the world, but these are in the world.” 2334
That is, “Although I appear no longer in the flesh, yet by these am I glorified.” But why doth He say continuously, that, “I am not in the world”; and that, “because I leave them I commit them to Thee”; and that, “when I was in the world I kept them”? for if one should take these words in their simple sense, many absurdities will follow. For how could it be reasonable to say, that He is no longer in the world, and that when He departeth He committeth them to another? since these are the words of a mere man parting from them forever. Seest thou how He speaketh for the most part like a man, and in a way adapted to their state of mind, because they thought that they had a greater degree of safety from His presence? Wherefore He saith, “While I was with them, I kept them.” ( John 14.28 .) Yet He telleth them, “I come to you”; and, “I am with you till the end.” ( Matt. xxviii. 20 .) How then 2335 saith He these words, as if about to be parted from them? He addresseth Himself, as I said before, to their thoughts, 2336 that they may take breath a little when they hear Him speaking thus, and delivering them over to the care of the Father. For since, after hearing many exhortations from Him, they were not persuaded, He then holdeth converse with the Father, manifesting His affection for them. As though He had said, “Since Thou callest Me to Thyself, place these in safety; for I come to Thee.” “What sayest Thou? Art Thou not able to keep them?” “Yea, I am able.” “Wherefore then speakest Thou thus?” “That they may have My joy fulfilled” 2337 ( John 17.13 ); that is, “may not be confounded, as being imperfect.” And by these words He showed that He had spoken all these things so, to give them rest and joy. For the saying appears to be contradictory. “Now I am no longer in the world, and these are in the world.” This was what they were suspecting. For a while therefore He condescendeth to them, because had He said, “I keep them,” they would not have so well believed; wherefore He saith, “Holy Father, keep them through Thine own Name”; that is, “by thy help.”
John 17.12 . “While I was with them in the world, I kept them in Thy Name.”
Again He speaketh as a man and as a Prophet, since nowhere doth He appear to have done anything by the Name of God.
“Those that Thou gavest Me I have kept, and none of them is lost, but the son of perdition, that the Scripture might be fulfilled.”
And in another place He saith, “Of all that Thou gavest Me, I will surely lose nothing.” 2338 ( John 6.39 .) Yet not only was he 2339 lost, but also many afterwards; how then saith He, “I will in nowise lose”? 2340 “For My part, I will not lose.” So in another place, declaring the matter was more clearly, He said, “I will in nowise cast out.” ( John 6.37 .) “Not through fault of Mine, not because I either instigate or abandon them; but if they start away of themselves, I draw them not by necessity.”
John 17.13 . “But now I come to thee.”
Seest thou that the discourse is composed rather in a human manner? So that should any wish from these words to lower the Son, he will lower the Father also. Observe, in proof of this, how from the beginning He speaketh 2341 partly as though informing and explaining to Him, partly as enjoining. Informing, as when He saith, “I pray not for the world”; enjoining, as, “I have kept them until now,” “and none of them is lost”; and, “do Thou therefore now keep them,” He saith. And again, “Thine they were, and Thou hast given them unto Me” and “While I was in the world I kept them.” But the solution of all is, that the words were addressed to their infirmity.
But after having said that “none of them was lost but the son of perdition,” He added, “that the Scripture might be fulfilled.” Of what Scripture doth He speak? That which foretelleth many things concerning Him. Not that He perished on that account, in order that the Scripture might be fulfilled. But we have before spoken at length on this point, that this is the peculiar manner of Scripture, which puts things which fall out in accordance with it, as though they were caused by it. 2342 And it is needful to enquire exactly into all, both the manner of the speaker, his argument, and the laws of Scripture, if at least we are minded not to draw wrong conclusions. For, “Brethren, be not children in your minds.” ( 1 Cor. xiv. 20 .)
[3.] This it is necessary to consider well, 2343 not only for the understanding the Scriptures, but also for earnestness in one’s way of life. For so little children do not desire great things, but are wont to admire those which are worth nothing; they are pleased at seeing chariots, and horses, and the muleteer, and wheels, all made out of earthenware; but if they see a king sitting upon a chariot, and a pair of white mules, and great magnificence, they do not even 2344 turn their heads. And they deck out as brides dolls made of the same material, but the actual brides, real and beautiful, they do not even notice; and this is their case in many other matters. Now this many men also undergo at this time; for when they hear of heavenly things, they do not even give heed to them, but toward all the things of clay they are as eager as children, and stupidly admire the wealth which is of earth, and honor the glory and luxury of the present life. Yet these are just as much toys as those; but the other are the causes of life, and glory, and repose. But as children deprived of their playthings cry, and do not know how even to desire the realities, so also are many of those who seem to be men. Wherefore it saith, “Be not children in your minds.” ( 1 Cor. xiv. 20 .) Desirest thou riches, tell me, and desirest thou not the wealth that lasteth, but childish toys? If thou shouldest see a man admiring a leaden coin, and stooping to pick it up, thou wouldest pronounce his penury to be extreme; and dost thou, who collectest more worthless things than this, number thyself among the rich? How can this consist with reason? We will call him rich who despises all present things. For no one, no one will choose to laugh at these little things, silver and gold, and other things of show, unless he have the desire of greater things; just as the man would not despise the leaden coin, 2345 unless he possessed coins of gold. Do thou, therefore, when thou seest a man running by all worldly things, deem that he doth so from no other motive than because he looks to a greater world. So the husbandman despises a few grains of wheat, when he expects a larger harvest. But if, when the hope is uncertain, we despise things which are, much more ought we to do so in a case where the expectation is sure. Wherefore I pray and beseech you not to bring loss on yourselves, nor, keeping hold of mire, rob yourselves of the treasures which are above, bringing your vessel to port laden with straw and chaff. Let each say what he will concerning us, let him be angry at our continual admonitions, let him call us silly, tedious, tiresome, still we will not desist from exhorting you on these matters continually, and from continually repeating to you that of the Prophet, “‘Break off thy sins by almsgiving, and thine iniquities by showing mercy to the poor’ ( Dan. iv. 27 ), and bind them upon thy neck.” 2346 Do not act in this way to-day, and desist to-morrow. For even this body has need of daily food; and so too hath the soul, or rather that much more; and if it give not, 2347 it becomes weaker and more vile. Let us then not neglect it when it is perishing, choking. Many wounds it receives each day, by being lustful, angry, slothful, reviling, revengeful, envious. It is therefore necessary to prepare also remedies for it, and no small remedy is that of almsgiving, which can be placed on every wound. For, “Give alms,” it saith, “of such things as ye have, and behold all things are clean unto you.” ( Luke xi. 41 .) “Alms,” not covetousness, for that which proceeds from covetousness endures not, though thou give to those who need. For almsgiving is that which is free from all injustice, “this” makes all things clean. This is a thing better even than fasting, or lying on the ground; they may be more painful and laborious, but this more profitable. It enlightens the soul, makes it sleek, 2348 beautiful, and vigorous. Not so doth the fruit of the olive hold up the athletes, as this oil recovers the combatants of piety. Let us then anoint our hands, that we may lift them up well against our adversary. He that practiceth showing mercy to him that needeth, will soon cease from covetousness, he who continues in giving to the poor, will soon cease from anger, and will never even be high-minded. For as the physician continually tending wounded persons is easily sobered, beholding human nature in the calamities of others; so we, if we enter upon the work of aiding the poor, shall easily become truly wise, and shall not admire riches, nor deem present things any great matter, but despise them all, and soaring aloft to heaven, shall easily obtain the eternal blessings, through the grace and lovingkindness of our Lord Jesus Christ; to whom, with the Father and the Holy Ghost, be glory for ever and ever. Amen.
Footnotes
297:2320[ ὁ μοῦνται ] LXX.
297:2321i.e. the Father’s.
297:2322“ The Father which hath sent Me, ” &c., N.T.
297:2323βούλεται διδάξαι , Ben. and mss. Savile omits βούλεται
297:2324i.e. those given.
297:2325al. “ by these words then He declareth. ”
298:2326παρὰ σοί , i.e. in the Godhead, or with God. However, one Vatican ms. and Catena favor Savile’s conjecture, παρά σε , “ beside Thee, ” since the Father is in a peculiar manner His own.
298:2327τὸ γὰρ ἴδιον ὡς ἐπ̓ ἀλλοτρίῳ τὰ πολλὰ τίθησι , i.e. when one thing is specified as peculiar to a person, it is implied that other things not specified do not belong to him.
298:2328John 17.8 . “ For I have given unto them the words which Thou gavest Me; and they have received them, and have known surely that I came out from thee, and they have believed that Thou didst send Me. ”
298:2329John 17.9 . “ I pray for them; I pray not for the world, but for them which Thou hast given Me; for they are Thine. ”
298:2330i.e. the Father and the Son.
298:2331μείζονός εἰσιν ἰσοτιμίας . If this be the right reading, the sense is, that the Father and the Son are more Equal in honor than human father and son. Sav. reads μεῖζον . Ben. μείζονός ἐστιν , omitting ἰ σ
298:2332ἀ ντιστρέφει
298:2333al. “ shows. ”
298:2334“ in the world, and I come to Thee. Holy Father, keep through Thine own Name those whom Thou hast given Me, that they may be one as we are. ” N.T.
298:2335al. “ how now. ”
298:2336Ben. “ suspicion. ”
299:2337“ to Thee, and these things I speak in the world, that they might have My joy fulfilled in themselves. ” N.T.
299:2338“ which He hath given, ” N.T.
299:2339i.e. the traitor.
299:2340οὐ μὴ ἀπ
299:2341Ben. “ is. ”
299:2342ὡ ς αἰτιολογίαν τιθεμένης τὰ ἐκ τῆς ἐκβάσεως συμβαίνοντα
299:2343or, “ to read (and understand), ” ἀ ναγινώσκειν
299:2344Ben. “ not at all. ”
300:2345al. “ the lead. ”
300:2346not found in the Chald. or LXX.
300:2347κἂν μἡ καταβάλῃ . One ms. καταλάβῃ , “ if it get it not. ”
300:2348λιπαίνει
Homily LXXXII.
John xvii. 14
“I have given them Thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.”
[1.] When having become virtuous we are persecuted by the wicked, or when being desirous of virtue we are mocked at by them, let us not be distracted or angry. For this is the natural course of things, and everywhere virtue is wont to engender hatred from wicked men. For envying those who desire to live properly, and thinking to prepare an excuse for themselves if they can overthrow the credit of others, they hate them as having pursuits opposite to their own, and use every means to shame their way of life. But let not us grieve, for this is a mark of virtue. Wherefore Christ also saith, “If ye were of the world, the world would love its own.” ( John 15.19 .) And in another place again, “Woe unto you when all men shall speak well of you.” ( Luke vi. 26 .) Wherefore also He saith here, “I have given them Thy word, and the world hath hated them.” Again He telleth the reason for which they were worthy to obtain much care from the Father; “For Thy sake,” He saith, “they have been hated, and for Thy word’s sake”; so that they would be entitled to all providential care.
John 17.15 . “I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil.”
Again He simplifieth 2349 His language; again He rendereth it more clear; which is the act of one showing, by making entreaty for them with exactness, nothing else but this, that He hath a very tender care for them. Yet He Himself had told them, that the Father would do all things whatsoever they should ask. How then doth He here pray for them? As I said, for no other purpose than to show His love.
John 17.16 . “They are not of the world, even as I am not of the world.”
How then saith He in another place, “Which Thou gavest Me out of the world; Thine they were”? ( John 17.6 .) There He speaketh of their nature; here of wicked actions. And He putteth together a long encomium of them; first, that “they were not of the world”; then, that “the Father Himself had given them”; and that “they had kept His word;” and that on this account “they were hated.” And if He saith, “As I am not of the world,” be not troubled; for the “as” is not here expressive of unvarying exactness. For as, when in the case of Him and the Father the “as” is used, a great Equality is signified, because of the Relationship in Nature; so when it is used of us and Him, the interval is great, because of the great and infinite interval between the respective natures. For if He “did no sin, neither was guile found in His mouth” ( 1 Pet. ii. 22 ), how could the Apostles be reckoned equal to Him? What is it then that He saith, “They are not of the world”? “They look to another world, they have nothing common with earth, but are become citizens of heaven.” And by these words He showeth His love, when He commendeth them to the Father, and committeth them to Him who begat Him. When He saith, “Keep them,” He doth not speak merely of delivering them from dangers, but also with regard to their continuance in the faith. Wherefore He addeth,
John 17.17 . “Sanctify them through Thy truth.” “Make them holy by the gift of the Spirit, and of right doctrines.” As when He saith, “Ye are clean through the word which I spake unto you” ( John 15.3 ), so now He saith the same thing, “Instruct them, teach them the truth.” “And yet He saith that the Spirit doth this. How then doth He now ask it from the Father?” That thou mayest again learn their equality of Honor. For right doctrines asserted concerning God sanctify the soul. And if He saith that they are sanctified by the word, marvel not. And to show that He speaketh of doctrines, He addeth,
“Thy word is truth.”
That is, “there is no falsehood in it, and all that is said in it must needs come to pass”; and again, it signifieth nothing typical or bodily. As also Paul saith concerning the Church, that He hath sanctified it by the Word. For the Word of God is wont also to cleanse. ( Eph. v. 26 .) Moreover, the, “sanctify them,” seems to me to signify something else, such as this, “Set them apart for the Word and for preaching.” And this is made plain from what follows. For, He saith,
John 17.17 . “As Thou hast sent Me into the world, even so have I also sent them into the world.”
As Paul also saith, “Having put in us the word of reconciliation.” ( 2 Cor. v. 19 .) For the same end for which Christ came, for the same did these take possession of the world. In this place again the “as” is not put to signify resemblance in the case of Himself and the Apostles; for how was it possible for men to be sent otherwise? But it was His custom to speak of the future as having come to pass. 2350
John 17.19 . “And for their sakes I sanctify Myself, that they also might be sanctified in the truth.”
What is, “I sanctify Myself”? “I offer to Thee a sacrifice.” Now all sacrifices are called “holy,” and those are specially called “holy things,” which are laid up for God. For whereas of old in type the sanctification was by the sheep, but now it is not 2351 in type, but by the truth itself, He therefore saith, “That they may be sanctified in Thy truth.” “For I both dedicate them to Thee, and make them an offering”; this He saith, either because their Head was being made so, 2352 or because they also were sacrificed; for, “Present,” it saith, “your bodies a living sacrifice, holy” ( Rom. xii. 1 ); and, “We were counted as sheep for the slaughter.” ( Ps. xliv. 22 .) And He maketh them; without death, a sacrifice and offering; for that He alluded to His own sacrifice, when He said, “I sanctify,” is clear from what follows.
John 17.20 . “Neither pray I for these alone, but for them also who shall believe.” 2353
[2.] For since He was dying for them, and said, that “For their sakes I sanctify Myself,” lest any one should think that He did this for the Apostles only, He added, “Neither pray I for these only, but for them also who believe on Me through their word.” By this again He revived their souls, showing that the disciples should be many. For because He made common what they possessed peculiarly, He comforteth them by showing that they were being made the cause of the salvation of others.
After having thus spoken concerning their salvation, and their being sanctified by faith and the Sacrifice, He afterwards speaketh of concord, and finally closeth his discourse with this, having begun with it and ended 2354 in it. For at the beginning He saith, “A new commandment I give unto you” ( John 13.34 ); and here,
John 17.21 . “That they all may be one, as Thou, Father, art in Me and I in Thee.”
Here again the “as” doth not denote exact similarity in their case, (for it was not possible for them in so great a degree,) but only as far as was possible for men. Just as when He saith “Be ye merciful, as your Father.” ( Luke vi. 36 .)
But what is, “In Us”? 2355 In the faith which is on Us. Because nothing so offends all men as divisions, He provideth that they should be one. “What then,” saith some one, “did He effect this?” Certainly He effected it. For all who believe through the Apostles are one, though some from among them were torn away. Nor did this escape His knowledge, He even foretold it, and showed that it proceeded from men’s slack-mindedness.
“That the world may believe that Thou hast sent Me.”
As He said in the beginning, “By this shall all men know that ye are My disciples, if ye love one another.” And how should they hence believe? “Because,” He saith, “Thou art a God of peace.” If therefore they observe the same as those of whom they have learnt, their hearers shall know the teacher by the disciples, but if they quarrel, men shall deny that they are the disciples of a God of peace, and will not allow that I, not being peaceable, have been sent from Thee. Seest thou how, unto the end, He proveth His unanimity with the Father?
John 17.22 . “And the glory which Thou gavest Me, I have given them.” 2356
That by miracles, that by doctrines, 2357 and, that they should be of one soul; for this is glory, that they should be one, and greater even than miracles. As men 2358 admire God because there is no strife or discord in That Nature, and this is His greatest glory, “so too let these,” He saith, “from this cause become glorious.” “And how,” saith some one, “doth He ask the Father to give this to them, when He saith that He Himself giveth it?” Whether His discourse be concerning miracles, or unanimity, or peace, He is seen Himself to have given these things to them; whence it is clear that the petition is made for the sake of their comfort.
John 17.23 . “I in them, and Thou in Me.”
“How gave He the glory?” By being in them, and having the Father with Him, so as to weld them 2359 together. But in another place He speaketh not so; He saith not that the Father cometh by Him, but, “that He and the Father come, and take up their abode with him,” 2360 “there” removing the suspicion of Sabellius, “here” that of Arius. 2361
“That they may be made perfect in one, and that the world may know that Thou hast sent Me.” ( John 14.23 .)
He saith these latter words immediately after the other, to show that peace hath more power to attract men than a miracle; for as it is the nature of strife 2362 to separate, so it is that of agreement to weld together.
“And I have 2363 loved them as Thou hast loved Me.”
Here again the “as” means, as far as it is possible for a man to be loved; and the sure proof of His love is His giving Himself for them. After having told them that they shall be in safety, that they shall not be overturned, that they shall be holy, that many shall believe through them, that they shall enjoy great glory, that not He alone loved them, but the Father also; He next telleth them of what shall be after their sojourning here, 2364 concerning the prizes and crowns laid up for them.
John 17.24 . “Father,” He saith, “I will that they also whom Thou hast given Me, be with Me where I am.”
“Then dost Thou gain by prayer, and dost Thou not yet possess that concerning which they enquired continually, saying, ‘Whither goest Thou?’ What sayest Thou? How then didst Thou say to them, ‘Ye shall sit upon twelve thrones’? ( Matt. xix. 28 .) How didst Thou promise other things more and greater?” Seest thou that He saith all 2365 in the way of condescension? since how would He have said, “Thou shalt follow afterwards”? ( John 13.36 .) But He speaketh thus with a view to a fuller conviction and demonstration of His love.
“That they may behold My glory which Thou hast given Me.”
This again is a sign of His being of one mind with the Father, of a higher character than those former, for He saith, “Before 2366 the foundation of the world,” yet hath it also a certain condescension; for, “Thou hast given Me,” He saith. Now if this be not the case, I would gladly ask the gainsayers a question. He that giveth, giveth to one subsisting; 2367 did the Father then, having first begotten the Son, afterwards give Him glory, having before allowed Him to be without glory? And how could this be reasonable? Seest that the “He gave,” is, “He begot”?
[3.] But why said He not, “That they may share My glory,” instead of, “That they may be hold My glory”? Here He implieth, that all that rest is, the looking on the Son of God. This certainly it is which causes them to be glorified; as Paul saith, “With open face mirroring the glory of the Lord.” ( 2 Cor. iii. 18 .) For as they who look on the sunbeams, and enjoy a very clear atmosphere, draw their enjoyment from their sight, so then also, and in much greater degree, this will cause us pleasure. 2368 At the same time also He showeth, that what they should behold was not the body then seen, but some awful Substance.
John 17.25 . “O righteous Father, the world hath not known Thee.” 2369
What meaneth this? What connection hath it? He here showeth that no man knoweth God, save those only who have come to know the Son. And what He saith is of this kind: “I wished all to be so, 2370 yet they have not known Thee, although they had no complaint against Thee.” For this is the meaning of, “O righteous Father.” And here He seemeth to me to speak these words, as vexed that they would not know One so just and good. For since the Jews had said that they knew God, but that He knew Him not, at this He aimeth, saying, “For Thou lovedst Me before the foundation of the world”; thus putting together a defense against the accusations of the Jews. For how could He who had received glory, who was loved before the foundation of the world, who desired to have them as witnesses of that glory, how could He be opposed to the Father? “This then is not true which the Jews say, that they know Thee, and that I know Thee not; on the contrary, I know Thee, and they have not known Thee.”
“And these have known that Thou hast sent Me.”
Seest thou that He alludeth to those, who said that He was not from God, and all is finally summed up to meet this argument?
John 17.26 . “And I have declared unto them Thy Name, and will declare it.”
“Yet thou sayest that perfect knowledge is from the Spirit.” “But the things of the Spirit are Mine.”
“That the love wherewith Thou hast loved Me may remain 2371 in them, and I in them.”
“For if they learn who Thou art, then they shall know that I am not separated from Thee, but one of the greatly beloved, and a true Son, and closely knit to Thee. And those who are rightly persuaded of this, will keep both the faith which is on Me and perfect love; and while they love as they ought, I remain in them.” Seest thou how He hath arrived 2372 at a good end, finishing off the discourse with love, the mother of all blessings?
[4.] Let us then believe and love God, that it may not be said of us, “They profess that they know God, but in their works they deny Him.” ( Tit. i. 16 .) And again, “He hath denied the faith, and is worse than an infidel.” ( 1 Tim. v. 8 .) For when he 2373 helps his domestics and kinsmen and strangers, while thou dost not even succor those who are related to thee by family, what will henceforth be thy excuse, when God is blasphemed and insulted by reason of thee? Consider what opportunities of doing good God hath given to us. “Have mercy on one,” He saith, “as a kinsman, on another as a friend, on another as a neighbor, on another as a citizen, on another as a man.” And if none of these things hold thee, but thou breakest through all bonds, hear from Paul, that thou art “worse than an infidel”; for he having heard nothing of almsgiving, or of heavenly things, hath overshot thee in love for man; but thou who art bidden to love thy very enemies, lookest upon thy friends as enemies, and art more careful of thy money than of their bodies. Yet the money by being spent will sustain no injury, but thy brother if neglected will perish. What madness then to be careful of money, and careless about one’s kindred? Whence hath this craving for riches burst in upon us? 2374 Whence this inhumanity and cruelty? For if any one could, as though seated on the highest bench of a theater, look down upon all the world,—or rather, if you will, let us for the present take in hand a single city,—if then a man seated on an elevated spot could take in at a glance all the doings of the men there, consider what folly he would condemn, what tears he would weep, what laughter he would laugh, with what hatred he would hate; for we commit such actions as deserve both laughter, and the charge of folly, and tears, and hatred. One man keeps dogs to catch 2375 brute animals, himself sinking into brutality; another keeps oxen and asses to transport stones, but neglects men wasting with hunger; and spends gold without limit to make men of stone, but neglects real men, who are becoming like stones through their evil state. Another, collecting with great pains golden quarries, 2376 puts them about his walls, but when he beholds the naked bellies of the poor, is not moved. 2377 Some again contrive garments over their very garments, while their brother hath not even wherewithal to cover his naked body. Again, one hath swallowed up another in the law-courts; another hath spent his money on women and parasites, another on stage-players and theatrical bands, 2378 another on splendid edifices, on purchases of fields and houses. Again, one man is counting interest, another interest of interest; another is putting together 2379 bands full of many deaths, and doth not enjoy rest even at night, lying awake for others’ harm. Then, when it is day, they run, one to his unjust gain, another to his wanton expense, others to public robbery. 2380 And great is the earnestness about things superfluous and forbidden, but of things necessary no account is taken; and they who decide questions of law have indeed the name of jurymen, but are really 2381 thieves and murderers. And if one should enquire into law suits and wills, he would find there again ten thousand mischiefs, frauds, robberies, plots, and about these things is all time spent; but for spiritual things there is no care, and they all inconvenience the Church, for the sake of seeing only. But this is not what is required; we need works, and a pure mind. 2382 But if thou spendest all the day in grasping after riches, and then coming in sayest a few words, thou hast not only not propitiated God, but hast even angered Him more. Wouldest thou conciliate thy Lord, exhibit works, make thyself acquainted with the mass of woes, look upon the naked, the hungry, the wronged; He hath cut out for thee ten thousand ways of showing love for men. Let us not then deceive ourselves by living aimlessly and to no purpose, nor presume, because we now are in health; but bearing in mind, that often when we have fallen into sickness, and have reached the extreme of debility, we have been dead with fear and the looking for things to come, let us expect to fall again into the same state, let us get again the same fear, and let us become better men; since what is done now deserves infinite condemnation. For those in the courts of justice are like lions and dogs; those in the public places like foxes; and those who lead a life of leisure, even they do not use their leisure as they ought, spending all their time on theaters and the mischiefs arising from them. And there is no one to reprove what is being done; but there are many who envy, and are vexed that they are not in the like condition, 2383 so that these in their turn are punished, though not actually doing wicked things. For they “not only do these things, but also have pleasure in them that do them.” Because what belongs to their will is alike 2384 corrupt; whence it is plain, that the intention also will be punished. These things I say each day, and I will not cease to say them. For if any listen, it is gain; but if none give heed, ye shall then hear these things, when it will avail you nothing, and ye shall blame yourselves, and we shall be flee from fault. But may it never come to pass that we should only have this excuse, but that you may be our boast before the judgment-seat of Christ, that together we may enjoy the blessings, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.
Footnotes
300:2349σαφηνίζει
301:2350i.e. the words refer to the mission of the Ap. on the day of Pentecost.
301:2351al. “ is no longer. ”
301:2352διὰ τὸ τὴν κεφαλὴν τοῦτο γίνεσθαι , al. γίνεται
301:2353“ believe on Me through their word, ” N.T.
301:2354καταλύσας , al. τελευτήσας
302:2355“ that they also may be one in Us, ” N.T.
302:2356“ given them, that they may be one, even as We are One, ” N.T.
302:2357al. “ teaching. ”
302:2358al. “ we. ”
302:2359al. “ hold them. ”
302:2360i.e. with him who keeps the commandments.
302:2361al. “ there stopping the mouths of the Sabellians, here removing the folly of Arius. ” The earlier passage, John 14.23 , proves the distinct Personality, the latter, John 17.23 , the Consubstantiality of the Son.
302:2362al. “ division. ”
302:2363“ and hast loved, ” N.T.
302:2364Sav. conject. “ departure hence. ”
302:2365al. “ all is said. ”
302:2366“ For Thou lovedst Me before, ” &c., N.T.
302:2367ὑ φεστῶτι
303:2368al. “ will cause us greater pleasure. ”
303:2369“ known Thee; but I know Thee, ” N.T.
303:2370i.e. knowing the Father.
303:2371“ may be, ” N.T.
303:2372ἀ πήντησεν , according to Sav. conject. and some mss. for ἀ πήρτησεν
303:2373i.e. the infidel.
303:2374εἰσεκώμασε
303:2375σαγηνεύσῃ , “ sweep as with a seine net. ”
303:2376for mosaic work, ψηφῖδας
303:2377lit. “ bent. ”
304:2378ὀ ρχήστρας , al. ὀ ρχηστὰς , “ dancers. ”
304:2379al. “ putting. ”
304:2380or, “ robbing the State, ” κλοπὴν δεδημοσιευμένην
304:2381lit. “ have the reality of. ”
304:2382or, “ intention. ”
304:2383or, “ do not things like them. ”
304:2384i.e. “ no less than the actions. ”
Homily LXXXIII.
John xviii. 1
“When Jesus had spoken these words, He went forth with His disciples over the brook Cedron, where was a garden, into the which He entered, and His disciples.”
[1.] An awful thing is death, and very full of terror, but not to those who have learnt the true wisdom which is above. For he that knows nothing certain concerning things to come, but deems it 2385 to be a certain dissolution and end of life, with reason shudders and is afraid, as though he were passing into non-existence. But we who, by the grace of God, have learnt the hidden and secret things of His wisdom, and deem the action to be a departure to another place, should have no reason to tremble, but rather to rejoice and be glad, that leaving this perishable life we go to one far better and brighter, and which hath no end. Which Christ teaching by His actions, goeth to His Passion, not by constraint and necessity, but willingly. “These things,” it saith, “Jesus spake, and departed ‘beyond the brook Cedron, where was a garden, into the which He entered, and His disciples.’”
John 18.2 . “Judas also, which betrayed Him, knew the place; for Jesus ofttimes resorted thither with His disciples.”
He journeyeth at midnight, and crosseth a river, and hasteth to come to a place known to the traitor, lessening the labor to those who plotted against Him, and freeing them from all trouble; and showeth to the disciples that He came willingly to the action, (a thing which was most of all sufficient to comfort them,) and placeth Himself in the garden as in a prison.
“These things spake Jesus unto them.” “What sayest thou? 2386 Surely He was speaking with the Father, surely He was praying. Why then dost thou not say that, ‘having ceased from the prayer,’ He came there?” Because it was not prayer, but a speech made on account of the disciples. “And the disciples entered into the garden.” He had so freed them from fear that they no longer resisted, but entered with Him into the garden. But how came Judas there, or whence had he gained his information when he came? It is evident from this circumstance, that Jesus generally 2387 passed the night out of doors. 2388 For had He been in the habit of spending it at home, Judas would not have come to the desert, but to the house, expecting there to find Him asleep. And lest, hearing of a “garden,” thou shouldest think that Jesus hid Himself, it addeth, that “Judas knew the place”; and not simply so, 2389 but that He “often resorted thither with His disciples.” For ofttimes He was with them apart, conversing on necessary matters, and such as it was not permitted to others to hear. And He did this especially in mountains and gardens, seeking a place free from disturbance, that their attention might not be distracted from listening.
John 18.3 . “Judas then, having received a band of men and officers from the Chief Priests and Pharisees, cometh thither with lanterns, and torches, and weapons.”
And these men had often at other times sent to seize Him, but had not been able; whence it is plain, that at this time He voluntarily surrendered Himself. And how did they persuade the band? They were soldiers, 2390 who had made it their practice to do anything for money.
John 18.4 . “Jesus therefore, knowing all things that should come upon Him, went forth, and said, Whom seek ye?”
That is, He did not wait to learn this from their coming, but spake and acted without confusion, as knowing all these things. “But why come they with weapons, when about to seize Him?” They feared His followers, and for this reason they came upon Him late at night. “And He went forth, and said unto them, Whom seek ye?”
John 18.5 . “They answered Him, Jesus of Nazareth.” 2391
Seest thou His invincible power, how being in the midst of them He disabled their eyes? for that the darkness was not the cause of their not knowing Him, the Evangelist hath shown, by saying, that they had torches also. And even had there been no torches, they ought at least to have known Him by His voice; or if they did not know it, how could Judas be ignorant, who had been so continually with Him? for he too stood with them, and knew Him no more than they, but with them fell backward. And Jesus did this to show, that not only they could not seize Him, but could not even see Him when in the midst, unless He gave permission.
John 18.7 . “He saith again, Whom seek ye?” 2392 What madness! His word threw them backward, yet not even so did they turn, when they had learnt that His power was so great, but again set themselves to the same attempt. When therefore He had fulfilled all that was His, then He gave Himself up.
John 18.8 . “He answered, I told you that I Am.” ( John 18.5 . “And Judas also which betrayed Him stood with them.”)
See the forbearance 2393 of the Evangelist, how he doth not insult over the traitor, but relates what took place, only desiring to prove one thing, that the whole took place with His own consent. Then, lest any one should say that He Himself brought them to this, by having placed Himself into their hands, and revealed Himself to them; after having shown to them all things which should have been sufficient to repulse them, when they persevered in their wickedness, and had no excuse, He put Himself in their hands, saying,
“If therefore ye seek Me, let these go their way.”
Manifesting until the last hour His lovingkindness towards them. “If,” He saith, “ye want Me, have nothing to do with these, for, behold, I give Myself up.”
John 18.9 . “That the saying might be fulfilled which He spake, Of those which Thou gavest Me have I lost none.”
By “loss” 2394 He doth not here mean that which is of death, but that which is eternal; though the Evangelist in the present case includes the former also. And one might wonder why they did not seize them with Him, and cut them to pieces, especially when Peter had exasperated them by what he did to the servant. Who then restrained them? No other than that Power which cast them backward. And so the Evangelist, to show that it did not come to pass through their intention, but by the power and decree of Him whom they had seized, has added, “That the saying might be fulfilled which He spake,” that “not one, &c.” ( John 17.12 .)
[2.] Peter, therefore, taking courage from His voice, and from what had already happened, arms himself against the assailants, 2395 “And how,” saith some one, “doth he who was bidden not to have a scrip, not to have two coats, possess a sword?” Methinks he had prepared it long before, as fearing this very thing which came to pass. But if thou sayest, “How doth he, who was forbidden even to strike a blow with the hand, become a manslayer?” He certainly had been commanded not to defend himself, but here he did not defend himself, but his Master. And besides, they were not as yet perfect or complete. But if thou desirest to see Peter endued with heavenly wisdom, thou shalt after this behold him wounded, and bearing it meekly, suffering ten thousand dreadful things, and not moved to anger. But Jesus here also worketh a miracle, both showing that we ought to do good to those who do evil to us, and revealing His own power. He therefore restored the servant’s ear, and said to Peter, that “All they that take the sword shall perish by the sword” ( Matt. xxvi. 52 ); and as He did in the case of the basin, when He relaxed his vehemence 2396 by a threat, so also here. The Evangelist adds the name of the servant, because the thing done was very great, not only because He healed him, but because He healed one who had come against Him, and who shortly after would buffet Him, and because He stayed the war which was like to have been kindled from this circumstance against the disciples. For this cause the Evangelist hath put the name, so that the men of that time might search and enquire diligently whether these things had really come to pass. And not without a cause doth he mention the “right ear,” but as I think desiring to show the impetuosity of the Apostle, that he almost aimed at the head itself. Yet Jesus not only restraineth him by a threat, but also calmeth him by other words, saying,
John 18.11 . “The cup which My Father hath given Me, shall I not drink it?” 2397
Showing, that what was done proceeded not from their power, but from His consent, and declaring that He was not one opposed to God but obedient to the Father even unto death.
John 18:12, 13 . “Then Jesus was taken; and they bound Him, and led Him away to Annas.” 2398
Why to Annas? In their pleasure they made a show of 2399 what had been done, as though forsooth they had set up a trophy.
“And he was father-in-law to Caiaphas.”
John 18.14 . “Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people.”
Why doth the Evangelist again remind us of his prophecy? To show that these things were done for our salvation. And such is the exceeding force of truth, that even enemies proclaimed these things beforehand. For lest the listener, hearing of bonds, should be confounded, he reminds him of that prophecy, that the death of Jesus was the salvation of the world.
John 18.15 . “And Simon Peter followed Jesus, and so did another disciple.” 2400
Who is that other disciple? It is the writer himself. “And wherefore doth he not name himself? When he lay on the bosom of Jesus, he with reason concealed his name; but now why doth he this?” For the same reason, for here too he mentions a great good deed, that when all had started away, 2401 he followed. Therefore he conceals himself, and puts Peter before him. He was obliged to mention himself, that thou mightest understand that he narrates more exactly than the rest what took place in the hall, as having been himself within. But observe how he detracts from his own praise; for, lest any one should ask, “How, when all had retreated, did this man enter in farther than Simon?” he saith, that he “was known to the high priest.” So that no one should wonder that he followed, or cry him up for his manliness. But the wonder was that matter of Peter, that being in such fear, he came even as far as the hall, when the others had retreated. His coming thither was caused by love, his not entering within by distress and fear. For the Evangelist hath recorded these things, to clear a way for excusing his denial; with regard to himself, he doth not set it down as any great matter that he was known to the high priest, but since he had said that he alone with Jesus went in, lest thou shouldest suppose that the action proceeded from any exalted feelings, he puts also the cause. And that Peter would have also entered had he been permitted, he shows by the sequel; for when he went out, and bade the damsel who kept the door bring in Peter, he straightway came in. But why did he not bring him in himself? He clung to Christ, and followed Him; on this account he bade 2402 the woman bring him in. What then saith the woman?
John 18.17 . “Art not thou also one of this man’s disciples? And he saith, I am not.” 2403
What sayest thou, Peter? Didst thou not declare but now, “If need be that I lay down my life for Thee, I will lay it down”? What hath happened then, that thou canst not even endure the questioning of a door-keeper? Is it a soldier who questions thee? Is it one of those who seized Him? No, it is a mean and abject door-keeper, nor is the questioning of a rough kind. 2404 She saith not, “Art thou a disciple of that cheat and corrupter,” but, “of that man,” which was the expression rather of one pitying and relenting. 2405 But Peter could not bear any of these words. The, “Art not thou also,” is said on this account, that John was within. So mildly did the woman speak. But he perceived none of this, nor took it into his mind, neither the first time, nor the second, nor the third, but when the cock crew; nor did this even bring him to his senses, till Jesus gave him the bitter look. And he stood warming himself 2406 with the servants of the high priest, but Christ was kept bound within. This we say not as accusing Peter, but showing the truth of what had been said by Christ.
John 18.19 . “The high priest then asked Jesus of His disciples, and of His doctrine.”
[3.] O the wickedness! Though he had continually heard Him speaking in the temple and teaching openly, he now desires to be informed. For since they had no charge to bring, they enquired concerning His disciples, perhaps where they were, and why He had collected them, and with what intention, and on what terms. And this he said, as desiring to prove Him to be a seditious person and an innovator, since no one gave heed to Him, except them alone, as though His were some factory of wickedness. What then saith Christ? To overthrow this, He saith,
John 18.20 . “I spake openly to the world, (not to the disciples privately,) I taught openly in the temple.” 2407
“What then, said He nothing in secret?” He did, but not, as they thought, from fear, and to make conspiracies, but if at any time His sayings were too high for the hearing of the many.
John 18.21 . “Why askest thou Me? Ask them which heard Me.” 2408
These are not the words of one speaking arrogantly, but of one confiding in the truth of what He had said. What therefore He said at the beginning, “If I bear witness of Myself, My witness is not true” ( John 5.31 ), this He now implieth, desiring to render His testimony abundantly credible. For when Annas mentioned the disciples, 2409 what saith He? “Dost thou ask Me concerning Mine? Ask Mine enemies, ask those who have plotted against Me, who have bound Me; let them speak.” This is an unquestionable proof of truth, when one calls his enemies to be witnesses to what he saith. What then doth the high priest? When it would have been right thus to have made the enquiry, that person did not so.
John 18.22 . “And when he had thus spoken, one of the officers which stood by smote Him with the palm of his hand.” 2410
What could be more audacious than this? Shudder, O heaven, be astounded, O earth, at the long-suffering of the Lord, and the senselessness of the servants! Yet what was it that He said? He said not, “Why askest thou Me,” as if refusing to speak, but wishing to remove every pretext for senseless behavior; and being upon this buffeted, though He was able to shake, to annihilate, or to remove all things, He doth not any one of these, but speaketh words able to relax any brutality.
John 18.23 . “And He saith, If I have spoken evil, bear witness of the evil.” 2411
That is, “If thou canst lay hold on My words, declare it; but if thou canst not, why strikest thou Me?” Seest thou that the judgment-hall is full of tumult, and trouble, and passion, and confusion? The high priest asked deceitfully and treacherously, Christ answered in a straightforward manner, and as was meet. What then was next to be done? Either to refute, or to accept what He said. This however is not done, but a servant buffets Him. So far was this from being a court of justice, and the proceedings those of a conspiracy, and a deed of tyranny. Then not having even so made any farther discovery, they send Him bound to Caiaphas. 2412
John 18.25 . “And Simon Peter stood and warmed himself.”
Wonderful, by what a lethargy 2413 that hot and furious one was possessed, when Jesus was being led away! After such things as had taken place, he doth not move, but still warms himself, that thou mayest learn how great is the weakness of our nature if God abandoneth. And, being questioned, he denies again. 2414
John 18.26 . Then saith “the kinsman 2415 of him whose ear Peter cut off, (grieving at what had taken place,) Did I not see thee in the garden?” 2416
But neither did the garden bring him to remember what had taken place, 2417 nor the great affection which Jesus there had shown by those words, but all these from pressure of anxiety he banished from his mind. But why have the Evangelists with one accord written concerning him? Not as accusing the disciple, but as desiring to teach us, how great an evil it is not to commit all to God, but to trust to one’s self. But do thou admire the tender care of his Master, who, though a prisoner and bound, took great forethought for His disciple, raising Peter up, when he was down, by His look, and launching him into a sea of tears. 2418
“They lead Him therefore from Caiaphas to Pilate.” 2419
This was done, in order that the number of His judges might show, even against their will, how fully tested was His truth. “And it was early.” Before cock crow He was brought to Caiaphas, early in the morning to Pilate; whence the Evangelist shows, that being questioned by Caiaphas during an entire half of the night, He was in nothing proved guilty; wherefore Caiaphas sent Him on to Pilate. But leaving these things for the others to relate, John speaks of what follows next. And observe the ridiculous conduct of the Jews. They who had seized the innocent, and taken up arms, do not enter into the hall of judgment, “lest they should be polluted.” And tell me, what kind of pollution was it to set foot in a judgment-hall, where wrong-doers suffer justice? They who paid tithes of mint and anise, did not think they were polluted when bent on killing unjustly, but thought that they polluted themselves by even treading in a court of justice. “And why did they not kill Him, instead of bringing Him to Pilate?” In the first place, the greater part of their rule and authority had been cut away, when their affairs were placed under the power of the Romans; and besides, they feared lest they should afterwards be accused and punished by Him. “But what is, ‘That they might eat the Passover?’ For He had done this on the first day of unleavened bread.” Either he calls the whole feast “the Passover,” or means, that they were then keeping the Passover, while He delivered it to His followers one day sooner, reserving His own Sacrifice for 2420 the Preparation-day, when also of old the Passover was celebrated. But they, though they had taken up arms, which was unlawful, and were shedding blood, are scrupulous about the place, and bring forth Pilate to them.
John 18.29 . “And having gone out, he said, What accusation bring ye against this man?”
[4.] Seest thou that he was free from 2421 fondness for rule and from malice? For seeing Jesus bound, and led by so many persons, he did not think that they had unquestionable proof of their accusation, but questions them, thinking it a strange thing that they should take for themselves the judgment, and then commit the punishment without any judgment to him. What then say they?
John 18.30 . “If he were not a malefactor, we would not have delivered him up unto thee.”
O madness! for why do ye not mention His evil deeds, instead of concealing them? Why do ye not prove the evil? Seest thou that they everywhere avoid a direct accusation, and that they can say nothing? That Annas questioned Him about His doctrine, and having heard Him, sent Him to Caiaphas; and he having in his turn questioned Him, and discovered, nothing, sent Him to Pilate. Pilate saith, “What accusation bring ye against this man?” Nor here have they anything to say, but again employ certain 2422 conjectures. At which Pilate being perplexed saith,
John 18:31, 32 . “Take ye him and judge him according to your law. They therefore said, It is not lawful for us to put any man to death.” But this they said, “that the saying of the Lord might be fulfilled, which He spake, signifying by what death He should die.”
“And how did the expression, ‘It is not lawful for us to put any man to death,’ declare this?” Either the Evangelist means that He was about to be slain not by the Jews only, but by 2423 the Gentiles also, or that it was not lawful for them to crucify. But if they say, “It is not lawful for us to put any man to death,” they say it with reference to that season. For that they did slay men, and that they slew them in a different way, Stephen shows, being stoned. But they desired to crucify Him, that they might make a display of the manner of His death. Pilate, wishing to be freed from trouble, doth not dismiss Him for a long trial, but,
John 18:33, 34 . “Having entered in, he asked Jesus, and said, 2424 Art thou the King of the Jews? Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of Me?”
Wherefore did Christ ask this? Because He desired to expose the evil intentions of the Jews. Pilate had heard this saying from many, and, since the accusers had nothing to say, in order that the enquiry might not be a long one, he desires to bring forward that which was continually reported. But when he said to them, “Judge him according to your law,” wishing to show that His offense was not a Jewish one, they replied, “It is not lawful for us.” “He hath not sinned against our law, but the indictment is general.” 2425 Pilate then, having perceived this, saith, as being (himself) likely to be endangered, “Art thou the King of the Jews?” Then Jesus, not from ignorance, but from a desire that the Jews should be accused even by him, asked him, saying, “Did others tell it thee?” 2426 On this point then declaring himself, Pilate replied,
John 18.35 . “Am I a Jew? Thine own nation and the chief priests have delivered thee unto me; what hast thou done?”
Here desiring to clear himself of the matter. Then because he had said, “Art thou the King?” Jesus reproving him answereth, “This thou hast heard from the Jews. Why dost thou not make accurate enquiry? They have said that I am a malefactor; ask them what evil I have done. But this thou doest not, but art simply framing charges against Me.” “Jesus answered him, Sayest thou this thing of thyself,” or from others? Pilate then cannot at once say that he had heard it, but simply goes along with 2427 the people, saying, “They have delivered thee unto me.” “I must needs therefore ask thee what thou hast done.” What then saith Christ?
John 18.36 . “My Kingdom is not of this world.”
He leadeth upwards Pilate who was not a very wicked man, nor after their fashion, and desireth to show that He is not a mere man, but God and the Son of God. And what saith He?
“If My Kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews.” 2428
He undoeth that which Pilate for a while had feared, namely, the suspicion of seizing kingly power, “Is then His kingdom not of this world also?” 2429 Certainly it is. “How then saith He it ‘is not’?” Not because He doth not rule here, but because He hath his empire from above, and because it is not human, but far greater than this and more splendid. “If then it be greater, how was He made captive by the other?” By consenting, and giving Himself up. But He doth not at present reveal 2430 this, but what saith He? “If I had been of this world, ‘My servants would fight, that I should not be delivered.’” Here He showeth the weakness of kingship among us, that its strength lies in servants; but that which is above is sufficient for itself, needing nothing. From this the heretics taking occasion say, that He is different from the Creator. What then, when it saith, “He came to His own”? ( John 1.11 .) What, when Himself saith, “They are not of this world, as I am not of this world”? ( John 17.14 .) So also He saith that His kingdom is not from hence, not depriving the world of His providence and superintendence, but showing, as I said, that His power was not human or perishable. What then said Pilate?
John 18.37 . “Art thou a king then? Jesus answered, Thou sayest that I am a King. To this end was I born.”
If then He was born a king, all His other attributes are by Generation, and He hath nothing which He received in addition. So that when thou hearest that, “As the Father hath life in Himself, so hath He given to the Son also to have life” ( John 5.26 ), deem of nothing else but His generation, and so of the rest.
“And for this cause came I, 2431 that I should bear witness unto the truth.”
That is, “that I should speak this very thing, and teach it, and persuade all men.”
[5.] But do thou, O man, when thou hearest these things, and seest thy Lord bound and led about, deem present things to be nought. For how can it be otherwise than strange, if Christ bore such things for thy sake, and thou often canst not endure even words? He is spit upon, and dost thou deck thyself with garments and rings, and, if thou gain not good report from all, think life unbearable? He is insulted, beareth mockings, and scornful blows upon the cheek; and dost thou wish everywhere to be honored, and bearest thou not the reproaching of Christ? Hearest thou not Paul saying, “Be ye imitators 2432 of me, even as I also am of Christ”? ( 1 Cor. xi. 1 .) When therefore any one makes a jest of thee, remember thy Lord, that in mockery they bowed the knee before Him, and worried 2433 Him both by words and deeds, and treated Him with much irony; but He not only did not defend Himself, but even repaid them with the contraries, with mildness and gentleness. Him now let us emulate; so shall we be enabled even to be delivered from all insult. For it is not the insulter that gives effect to acts of insult, and makes them biting, but he who is little of soul, and is pained by them. If thou art not pained, thou hast not been insulted; for the suffering from injuries depends not on those who inflict, but on those who undergo them. Why dost thou grieve at all? If a man hath insulted thee unjustly, in this case surely thou oughtest not to grieve at all, but to pity him; if justly, much more oughtest thou to keep quiet. For should any one address thee, a poor man, as though thou wert rich, the praise contained in his words is nothing to thee, but his encomium is rather mockery; and so if one insulting thee utter things that are untrue, the reproach is nothing to thee either. But if conscience takes hold of what hath been said, be not grieved at the words, but make correction in deeds. This I say with regard to what really are insults. For if one reproach thee with poverty or low birth, laugh at him. 2434 These things are a reproach not to the hearer, but to the speaker, as not knowing true wisdom. “But,” saith some one, “when these things are said in the presence of many who are ignorant of the truth, the wound becomes unbearable.” Nay, it is most bearable, when you have an audience present of witnesses praising and applauding you, scoffing at and making a jest of him. For not he that defends himself, but he that saith nothing, is applauded by sensible persons. And if none of those present be a sensible person, then laugh at him most of all, and delight thyself in the audience of heaven. For there all will praise and applaud and welcome thee. For one Angel is as good as all the world. But why speak I of Angels, when the Lord Himself proclaimeth 2435 thee? Let us exercise ourselves with these reasonings. For it is no loss to be silent when insulted, but it is, on the contrary, to defend one’s self when insulted. Since were it a fault silently to bear what is said, Christ would never have told us, “If one smite thee on the right cheek, turn to him the other also.” ( Matt. v. 39 .) 2436 If then our enemy say what is not true, let us on this account even pity him, because he draws down upon him the punishment and vengeance of the accusers, 2437 being unworthy even to read the Scriptures. For to the sinner God saith, “Why declarest thou My statutes, and takest My covenant in thy mouth? Thou satest and spakest against thy brother.” ( Ps. 50:16, 20 , LXX.) And if he speak the truth, so also he is to be pitied; since even the Pharisee spake the truth; yet he did no harm to him who heard him, but rather good, while he deprived himself of ten thousand blessings, enduring shipwreck by this accusation. So that either way it is he that suffers injury, not thou; but thou, if thou art sober, wilt have double gain; both the propitiating God by thy silence, and the becoming yet more discreet, the gaining an opportunity from what hath been said to correct what has been done, and the despising mortal glory. For this is the source of our pain, that many gape upon the opinion of men. If we are minded to be thus truly wise, we shall know well that human things are nothing. Let us learn then, and having reckoned up our faults, let us accomplish their correction in time, and let us determine to correct one this month, another next month, and a third in that which follows. And so mounting as it were by steps, let us get to heaven by a Jacob’s ladder. For the ladder seems to me to signify in a riddle by that vision the gradual ascent by means of virtue, by which it is possible for us to ascend from earth to heaven, not using material steps, but improvement and correction of manners. Let us then lay hold on this means of departure and ascent, that having obtained heaven, we may also enjoy all the blessings there, through the grace and lovingkindness of our Lord Jesus Christ; to whom be glory for ever and ever. Amen.
Footnotes
304:2385i.e. death, lit. “ the action. ”
305:2386addressed to St. John.
305:2387τὰ πολλὰ
305:2388ἔ ξω
305:2389or, “ not once, but often, ” &c.
305:2390στρατιῶται , mercenaries.
305:2391John 18:5, 6 . “ They answered Him, Jesus of Nazareth. Jesus saith unto them, I Am. And Judas also which betrayed Him stood with them. As soon then as He had said unto them, I Am, they went backward, and fell to the ground. ” N.T.
305:2392“ Whom seek ye? And they said, Jesus of Nazareth. ” N.T.
305:2393τὸ ἀνεπαχθὲς
305:2394more exactly, “ perdition. ”
306:2395John 18.10 . “ Then Simon Peter, having a sword, drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus. ”
306:2396lit. “ tension. ”
306:2397John 18.11 . “ Then said Jesus unto Peter, Put up thy sword into the sheath; the cup, ” &c. N.T.
306:2398John 18:12, 13 . “ Then the band and the captain and officers of the Jews took Jesus, and bound Him, and led Him away to Annas first; for he was father-in-law to Caiaphas, which was the high priest that same year. ” N.T.
306:2399or, “ made a show of Him in. ”
306:2400John 18:15, 16 . “ And Simon Peter followed Jesus, and so did that other disciple; that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. ” N.T.
306:2401al. “ retired. ”
307:2402al. “ gave in charge. ”
307:2403John 18.17 . “ Then saith the damsel that kept the door unto Peter, Art not, ” &c. N.T.
307:2404θρασεῖα
307:2405lit. “ bent, ” κατακαμπτομένης
307:2406John 18.18 . “ And the servants and officers stood there, who had made a fire of coals; and they warmed themselves; and Peter stood with them, and warmed himself. ”
307:2407“ Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. ” N.T.
307:2408“ which heard Me, what I have said unto them; behold, they know what I said. ” N.T.
307:2409al. “ the disciples as disciples. ”
307:2410“ Of his hand, saying, Answerest thou the high priest so? ” N.T.
307:2411“ of the evil; but if well, why smitest thou Me? ” N.T.
307:2412John 18.24 . “ Annas sent ( ἀ πέστειλεν ) Him bound to Caiaphas the high priest. ” St. C. makes this the order of the narrative, but most commentators refer the words to an earlier period.
307:2413κάρῳ
308:2414Part of John 18.25 . “ They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not. ”
308:2415John 18.26 . “ one of the servants of the high priest, being his kinsman, ” &c., “ saith. ” N.T.
308:2416“ in the garden with him? ” John 18.27 . “ Peter then denied again; and immediately the cock crew. ” N.T.
308:2417al. “ had been said. ”
308:2418εἰς δάκρυα καθέλκων
308:2419John 18.28 . “ Then led they Jesus from Caiaphas unto the hall of judgment; and it was early; and they themselves went not into the judgment-hall, lest they should be defiled; but that they might eat the Passover. ” N.T.
308:2420or, “ waiting for His, ” &c., “ on. ”
308:2421al. “ from their. ”
308:2422al. “ but in certain. ”
308:2423Ben. “ not for, ” &c., “ but for. ”
308:2424“ Then Pilate entered into the judgment hall again, and called Jesus, and said unto Him. ” N.T.
309:2425i.e. against heathen law also.
309:2426John 18.30 . “ Jesus answered him, Sayest thou this thing of thyself or did others tell it thee of Me? ” N.T.
309:2427ἕ πεται
309:2428“ to the Jews; but now in My kingdom not from hence, ” N.T.
309:2429Ben. omits “ also. ”
309:2430al. “ hide. ”
309:2431“ came I into the world, ” N.T.
309:2432μιμηταὶ
309:2433διέσυρον
310:2434al. “ this is to be laughed at. ”
310:2435Sav. conj. “ shall proclaim. ”
310:2436“ whosoever shall, ” &c., N.T.
310:2437Sav. conj. “ evil speaking. ”
Homily LXXXIV.
John xviii. 37
“To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth . Every one that is of the truth heareth My Voice.”
[1.] A marvelous thing is longsuffering; it places the soul as in a quiet harbor, fleeing it from tossings 2438 and evil spirits. And this everywhere Christ hath taught us, but especially now, when He is judged, and dragged, and led about. For when He was brought to Annas, He answered with great gentleness, and, to the servant who smote Him, said what had power to bring down all his insolence; thence having gone to Caiaphas, then to Pilate, and having spent the whole night in these scenes, He all through exhibiteth His own mildness; and when they said that He was a malefactor, and were not able to prove it, He stood silent; but when He was questioned concerning the Kingdom, then He spake to Pilate, instructing him, and leading him in to 2439 higher matters. But why was it that Pilate made the enquiry not in their presence, but apart, having gone into the judgment hall? He suspected something great respecting Him, and wished, without being troubled by the Jews, to learn all accurately. Then when he said, “What hast thou done?” on this point Jesus made no answer; but concerning that of which Pilate most desired to hear, namely, His Kingdom, He answered, saying, “My Kingdom is not of this world.” That is, “I am indeed a King, yet not such an one as thou suspectest, but far more glorious,” declaring 2440 by these words and those which follow, that no evil had been done by Him. For one who saith, “To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth,” showeth, that no evil hath been done by Him. Then when He saith, “Every one that is of the truth heareth My voice,” He draweth him on by these means, and persuadeth him to become a listener to the words. “For if,” saith He, “any one is true, and desireth these things, 2441 he will certainly hear Me.” And, in fact, He so took him by these short words, that he said,
John 18.38 . “What is truth?”
But for the present he applieth himself to what was pressing, for he knew that this question needed time, and desired to rescue Him from the violence of the Jews. Wherefore he went out, and what said he?
“I find no fault in him.” 2442
Consider how prudently he acted. He said not, “Since he hath sinned, and is deserving of death, forgive him on account of the Feast”; 2443 but having first acquitted Him of all guilt, he asks them over and above, if they were not minded to dismiss Him as innocent, yet as guilty to forgive Him on account of the time. Wherefore he added,
John 18:39, 40 . “Ye have a custom that I should release unto you one at the Passover”; then in a persuasory way, “Will ye therefore that I release the king of the Jews? Then cried they all, Not this man, but Barabbas.” 2444
O accursed decision! They demand those like mannered with themselves, and let the guilty go; but bid him punish the innocent. For this was their custom from old time. But do thou all through observe the lovingkindness of the Lord in these circumstances. Pilate scourged Him 2445 perhaps desiring to exhaust and to soothe the fury of the Jews. For when he had not been able to deliver Him by his former measures, being anxious to stay the evil at this point, he scourged Him, and permitted to be done what was done, the robe and crown to be put on Him, so as to relax their anger. Wherefore also he led Him forth to them crowned ( John 19.5 ), that, seeing the insult which had been done to Him, they might recover a little from their passion, and vomit their venom. “And how would the soldiers have done this, had it not been the command of their ruler?” To gratify the Jews. Since it was not by his command that they at first went in 2446 by night, but to please the Jews; they dared anything for money. But He, when so many and such things were done, yet stood silent, as He had done during the enquiry, and answered nothing. And do thou not merely hear these things, but keep them continually in thy mind, and when thou beholdest the King of the world and of all Angels, mocked of the soldiers, by words and by actions, and bearing all silently, do thou imitate Him by deeds thyself. For when Pilate had called Him the King of the Jews, and they now put about Him the ap parel of mockery, then Pilate having led Him out, said,
John 19:4, 5 . “I find no fault against him. He therefore went forth, wearing the crown.” 2447
But not even so was their rage quenched, but they cried out,
John 19.6 . “Crucify him, crucify him.” 2448
Then Pilate, seeing that all was done in vain, said,
“Take ye him, and crucify him.”
Whence it is clear that he had permitted what had been done before, because of their madness.
“For I,” he saith, “find no fault in him.”
[2.] See in how many ways the judge makes His defense, continually acquitting Him of the charges; but none of these things shamed the dogs from their purpose. For the, “Take ye him and crucify him,” is the expression of one clearing himself of the guilt, and thrusting them forward to an action not permitted to them. They therefore had brought Him, in order that the thing might be done by the decision of the governor; but the contrary fell out, that He was rather acquitted than condemned by the governor’s decision. Then, because they were ashamed,
John 19.7 . “We have,” they said, “a law, and by our law he ought to die, because he made himself the Son of God.”
“How then when the judge said, ‘Take ye him, and judge him according to your law,’ did ye reply, ‘It is not lawful for us to put any man to death,’ while here ye fly to the law? And consider the charge, ‘He made himself the Son of God.’ Tell me, is this a ground of accusation, that He who performed the deeds of the Son of God should call Himself the Son of God?” What then doth Christ? While they held this dialogue one with the other, He held His peace, fulfilling that saying of the Prophet, that “He openeth not his mouth: in His humiliation His judgment was taken away.” ( Isa. 53:7, 8 , LXX.)
Then Pilate is alarmed 2449 when he hears from them, that He made Himself the Son of God, and dreads lest the assertion may possibly be true, and he should seem to transgress; but these men who had learnt this, both by His deeds and words, did not shudder, but are putting Him to death for the very reasons for which they ought to have worshiped Him. On this account he no more asks Him, “What hast thou done?” but, shaken by fear, he begins the enquiry again, saying, “Art thou the Christ?” But He answered not. For he who had heard, “To this end was I born, and for this came I,” and, “My Kingdom is not of this world,” he, when he ought to have opposed His enemies and delivered Him, did not so, but seconded the fury of the Jews. Then they being in every way silenced, make their cry issue in a political charge, saying, “He that maketh himself a king, speaketh against Cæsar.” ( John 19.12 .) Pilate ought therefore to have accurately enquired, whether He had aimed at sovereignty, and set His hand to expel Cæsar from the kingdom. But he makes not an exact enquiry, and therefore Christ answered him nothing, because He knew that he asked all the questions idly. 2450 Besides, since His works bare witness to Him, He would not prevail by word, nor compose any defense, showing that He came voluntarily to this condition. When He was silent, Pilate saith,
John 19.10 . “Knowest thou not that I have power to crucify thee?” 2451
Seest thou how he condemned himself beforehand; for, “if the whole rests with thee, why dost not thou let Him go, when thou hast found no fault in Him?” When then Pilate had uttered the sentence against himself, then He saith,
John 19.11 . “He that delivered Me unto thee hath the greater sin.”
Showing that he also was guilty of sin. Then, to pull down his pride and arrogance, He saith,
“Thou wouldst have no power except it were given thee.” 2452
Showing that this did not come to pass merely in the common order of events, 2453 but that it was accomplished mystically. Then lest, when thou hearest, “Except it were given thee,” thou shouldest deem that Pilate was exempt from all blame, on this account therefore He said, “Therefore he that delivered Me unto thee hath the greater sin.” “And yet if it was given, neither he nor they were liable to any charge.” “Thou objectest idly; for the ‘given’ in this place means what is ‘allowed’; as though He had said, ‘He hath permitted these things to be, yet not for that are ye clear of the wickedness.’” He awed Pilate by the words, and proffered a clear defense. On which account that person sought to release Him; but they again cried out, saying, 2454
John 19.12 . “If thou let this man go, thou art not Cæsar’s friend.”
For when they profited nothing by bringing charges drawn from their own law, they wickedly betook themselves to external laws, saying,
“Every one that maketh himself a king speaketh against Cæsar.”
And where hath this Man appeared as a tyrant? Whence can ye prove it? By the purple robe? By the diadem? By the dress? 2455 By the soldiers? Did not He ever walk unattended, save by His twelve disciples, following in every point a humble mode of living, both as to food, and clothing, and habitation? But O what shamelessness and ill-time cowardice! For Pilate, deeming that he should now incur some danger were he to overlook these words, comes forth as though to enquire into the matter, 2456 (for the “sitting down” showed this,) but without making 2457 any enquiry, he gave Him up to them, thinking to shame them. For to prove that he did it for this purpose, hear what he saith.
John 19:14, 15 . “Behold your king!” But when they said, “Crucify him,” he added again, “Shall I crucify your king?” But they cried out, “We have no king but Cæsar.” 2458
Of their own will they subjected themselves to punishment; therefore also God gave them up, because they were the first to cast themselves out from His providence and superintendence; and since with one voice they rejected His sovereignty, He allowed them to fall by their own suffrages. Still what had been said should have been sufficient to calm their passion, but they feared, lest, being let go, He should again draw the multitudes, and they did all they could to prevent this. For a dreadful thing is love of rule, dreadful and able to destroy the soul; it was on account of this that they had never heard Him. And yet Pilate, in consequence of a few words, desired to let Him go, but they pressed on, saying, “Crucify him.” And why did they strive to kill Him in this manner? It was a shameful death. Fearing therefore lest there should afterwards be any remembrance of Him, they desired to bring Him to the accursed punishment, not knowing that truth is exalted by hindrances. To prove that they had this suspicion, listen to what they say; 2459 “We have heard that that deceiver said, After three days I will rise again” ( Matt. xxvii. 63 ); on this account they made all this stir, turning things upside down, 2460 that they might ruin matters in after time. 2461 And the ill-ordered people, corrupted by their rulers, cried out continually, “Crucify him!”
[3.] But let us not merely read of these things, but bear them in our mind; the crown of thorns, the robe, the reed, the blows, the smiting on the cheek, the spittings, the irony. These things, if continually meditated on, are sufficient to take down all anger; and if we be mocked at, if we suffer injustice, let us still say, “The servant is not greater than his Lord” ( John 13.16 ); and let us bring forward the words of the Jews, which they uttered in their madness, saying, “Thou art a Samaritan, and hast a devil” ( John 8.48 ); and, “He casteth out devils by Beelzebub.” ( Luke xi. 15 .) For on this account He bare all these things, in order that we might walk in His footsteps, and endure those mockings which disturb more than any other kind of reproach. Yet nevertheless He not only bare these things, but even used every means to save and deliver from the appointed punishment those who did them. For He sent the Apostles also for their salvation, at least thou hearest them saying, that, “We 2462 know that through ignorance ye did it” ( Acts iii. 17 ); and by these means drawing them to repentance. This let us also imitate; for nothing so much maketh God propitious as the loving enemies, and doing good to those who despitefully use us. When a man insults thee, look not to him, but to the devil who moves him, and against him empty all thy wrath, but pity the man who is moved by him. For if lying is from the devil, to be angry without a cause is much more so. When thou seest one turning another into ridicule, consider that it is the devil who moves him, for mockings belong not to Christians. For he who hath been bidden to mourn, and hath heard, “Woe, ye that laugh” ( Luke vi. 25 ), and who after this insults, and jests, and is excited, demands not reproach from us, but sorrow, since Christ also was troubled when He thought on Judas. All these things therefore let us practice in our actions, for if we act not rightly in these, we have come to no purpose and in vain into the world. Or rather we have come to our harm, for faith is not sufficient to bring men to the Kingdom, nay, it even hath power 2463 in this way most to condemn those who exhibit an ill life; for He “which knew his Lord’s will, and did it not, shall be beaten with many stripes” ( Luke xii. 47 ); and again, “If I had not come and spoken unto them, they had not had sin.” ( John 15.22 .) What excuse then shall we have, who have been set within the palace, and deemed worthy to stoop 2464 down and enter into the sanctuary, and have been made partakers of the releasing Mysteries, 2465 and who yet are worse than the Greeks, who have shared in none of these things? For if they for the sake of vainglory have shown so much true wisdom, much more ought we to go after all virtue, because it is pleasing to God. But at present we do not even despise wealth; while they have often been careless of their life, and in wars have given up their children to their madness about devils, 2466 and have despised nature for the sake of their devils, but we do not even despise money for the sake of Christ, nor anger on account of God’s will, but are inflamed, and in no better state than the fevered. And just as they, when possessed by their malady, are all burning, so we, suffocated as by some fire, can stop at no point of desire, increasing both anger and avarice. On this account I am ashamed and astonished, when I behold among the Greeks men despising riches, but all mad among ourselves. For even if we could find some despising riches, we should find that they have been made 2467 captive by other vices, by passion or envy; and a hard thing it is to discover true wisdom without a blemish. 2468 But the reason is, that we are not earnest to get our remedies from the Scriptures, nor do we apply ourselves to those Scriptures with compunction, and sorrow, and groaning, but carelessly, if at any time we chance to be at leisure. Therefore when a great rush of worldly matters comes, it overwhelms all; and if there hath been any profit, destroys it. For if a man have a wound, and after putting on a plaster, do not tie it tight, but allow it to fall off, and expose his sore to wet, and dust, and heat, and ten thousand other things able to irritate it, he will get no good; yet not by reason of the inefficacy of the remedies, but by reason of his own carelessness. And this also is wont to happen to us, when we attend but little to the divine oracles, but give ourselves up wholly and incessantly to things of this life; for thus all the seed is choked, and all is made unfruitful. That this may not be the case, let us look carefully a little, let us look up to heaven, let us bend down to the tombs and coffins of the departed. For the same end awaiteth us, and the same necessity of departure will often come upon us before the evening. Prepare we then for this expedition; 2469 there is need of many supplies for the journey, 2470 for great is the heat there, and great the drought, and great the solitude. Henceforth there is no reposing at an inn, there is no buying anything, when one hath not taken all from hence. Hear at least what the virgins say, “Go ye to them that sell” ( Matt. xxv. 9 ); but they who went found not. Hear what Abraham saith, “A gulf between us and you.” ( Luke xvi. 26 .) Hear what Ezekiel saith concerning that day, that Noah, and Job, and Daniel shall in nowise deliver their sons. ( Ezek. xiv. 14 .) But may it never come to pass that we hear these words, but that having taken hence sufficient provision for our way to eternal life, we may behold with boldness our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, dominion, honor, now and ever, and world without end. Amen.
Footnotes
311:2438or, “ waves, ” or, “ winds. ”
311:2439Sav. conj. “ up. ”
311:2440al. “ hinting. ”
311:2441i.e. the things of truth.
311:2442“ And when he had said this, he went out again unto the Jews and saith unto them, I find in him no fault at all. ” N.T.
311:2443lit. “ grant him to the feast. ”
311:2444“ Barabbas. Now Barabbas was a robber. ” N.T.
311:2445John 19.1-3 . “ Then Pilate therefore took Jesus, and scourged Him. And the soldiers plaited a crown of thorns, and put it on His head, and they put on Him a purple robe, and said, Hail, King of the Jews! and they smote Him with their hands. ”
311:2446i.e. to the garden.
312:2447John 19:4, 5 . “ Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns and the purple robe, and Pilate saith unto them, Behold the man. ” N.T.
312:2448John 19.6 . “ When the chief priests therefore and officers saw Him, they cried out, saying, Crucify Him. ” N.T.
312:2449John 19:8, 9 . “ When Pilate therefore heard that saying, he was the more afraid; and went again into the judgment-hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. ” N.T.
312:2450εἰκῇ πάντα ἐρωτῶντα . Savile reads ἐ ρωτῶν , with the conjecture ἐ ρῶν . The reading rendered above best suits the sense, and is supported by mss.
312:2451John 19.10 . “ Then saith Pilate unto Him, Speakest thou not unto me? Knowest thou not that I have power to crucify thee, and have power to release thee? ” N.T.
312:2452“ no power against Me, except it were given thee from above: therefore he that, ” &c. N.T.
312:2453τὴν τῶν πολλῶν ἀκολουθίαν , al. τῶν ἄλλων
312:2454John 19.12 . “ And from thenceforth Pilate sought to release Him; but the Jews cried out, saying. ” N.T.
313:2455al. “ the chariot. ”
313:2456John 19.13 . “ When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha ” N.T.
313:2457al. “ taking pains for. ”
313:2458John 19:14, 15 . “ And it was the preparation of the Passover, and about the sixth hour; and he saith unto the Jews, Behold your king! But they cried out, Away with him, away with him, crucify him! Pilate saith unto them, Shall I crucify your king? The chief priests answered, We have no king but Cæsar. ” N.T.
313:2459al. “ one saith. ”
313:2460or, “ using every means. ”
313:2461ὥ στε τὰ μετὰ ταῦτα λυμήνασθαι
313:2462“ I, ” N.T.
313:2463or, “ the case admits, ” ἔ χει
314:2464or, “ to peep, ” διακύψαι
314:2465Ben. “ mysteries releasing from sins. ”
314:2466i. e. their heathen worship.
314:2467al. “ they are made. ”
314:2468καθαράν
314:2469ἔ ξοδον
314:2470ἐ φοδίων
Homily LXXXV.
John xix. 16-18
“Then delivered he Him therefore unto them to be crucified. And they took Jesus, and led Him away. And He, bearing His Cross, went forth into a place called the place of a skull, 2471 where they crucified Him.” 2472
[1.] Successes have terrible power to cast down or draw aside those who take not heed. Thus the Jews, who at first enjoyed the influence 2473 of God, sought the law of royalty from the Gentiles, and in the wilderness after the manna remembered the onions. In the same way here, refusing the Kingdom of Christ, they invited to themselves that of Cæsar. Wherefore God set a king over them, according to their own decision. When then Pilate heard these things, he delivered Him to be crucified. Utterly without reason. For when he ought to have enquired whether Christ had aimed at sovereign power, he pronounced the sentence through fear alone. Yet that this might not befall him, Christ said beforehand, “My kingdom is not of this world”; but he having given himself wholly up to present things, would practice no great amount of wisdom. And yet his wife’s dream should have been sufficient to terrify him; but by none of these things was he made better, nor did he look to heaven, but delivered Him up. And now they laid the cross upon Him as a malefactor. For even the wood they abominated, and endured not even to touch it. This was also the case in the type; for Isaac bare the wood. But then the matter stopped at the will of his father, 2474 for it was the type; while here it proceeded to action, for it was the reality.
“And He came to the place of a skull.” Some say that Adam died there, and there lieth; and that Jesus in this place where death had reigned, there also set up the trophy. For He went forth bearing the Cross as a trophy over the tyranny of death: and as conquerors do, so He bare upon His shoulders the symbol of victory. What matter if the Jews did 2475 these things with a different intent. They crucified Him too with thieves, in this also unintentionally fulfilling prophecy; for what they did for insult contributed to the truth, that thou mayest learn how great is its power, since the Prophet had foretold of old, that “He was numbered with the transgressors.” ( Isa. liii. 12 .) The devil therefore wished to cast a veil over what was done, but was unable; for the three were crucified, but Jesus alone was glorious, that thou mayest learn, that His power effected all. Yet the miracles took place when the three had been nailed to the cross; but no one attributed anything of what was done to either of those others, but to Jesus only; so entirely was the plot of the devil rendered vain, 2476 and all returned upon his own head. For even of these two, one was saved. He therefore did not insult the glory of the Cross, 2477 but contributed to it not a little. For it was not a less matter than shaking the rocks, to change a thief upon the cross, and to bring him unto Paradise.
John 19.19 . “And Pilate wrote a title.” 2478
At the same time requiting the Jews, and making a defense for Christ. For since they had given Him up as worthless, and attempted to confirm this sentence by making Him share the punishment of the robbers, in order that for the future it might be in no man’s power to prefer evil charges against him, or to accuse him as a worthless and wicked person, to close moreover their mouths and the mouths of all who might desire to accuse Him, and to show that they had risen up against their own King, Pilate thus placed, as on a trophy, those letters, which utter a clear voice, and show forth His Victory, and proclaim His Kingdom, though not in its completeness. And this he made manifest not in a single tongue, but in three languages; for since it was likely that there would be a mixed multitude among the Jews on account of the Feast, in order that none might be ignorant of the defense, he publicly recorded 2479 the madness of the Jews, in all the languages. For they bore malice against Him even when crucified. 2480 “Yet what did this harm you? 2481 Nothing. For if He was a mortal and weak, and was about to become extinct, why did ye fear the letters asserting that He is the King of the Jews?” And what do they ask? “Say that ‘he said.’ For now it is an assertion, and a general sentence, but if ‘he said’ be added, the charge is shown to be one arising from his own rashness and arrogance.” Still Pilate was not turned aside, but stood to his first decision. And it is no little thing that is dispensed even from this circumstance, but the whole matter. For since the wood of the cross was buried, because no one was careful to take it up, inasmuch as fear was pressing, and the believers were hurrying to other urgent matters; and since it was in after times to be sought for, and it was likely that the three crosses would lie together, in order that the Lord’s might not be unknown, it was made manifest to all, first by its lying in the middle, and then by the title. For those of the thieves had no titles.
[2.] The soldiers parted the garments, but not the coat. 2482 See the prophecies in every instance fulfilled by their wickednesses; for this also had been predicted of old; yet there were three crucified, but the matters of the prophecies 2483 were fulfilled in Him. For why did they not this in the case of the others, but in His case only? Consider too, I pray you, the exactness of the prophecy. For the Prophet saith not only, that they “parted,” but that they “did not part.” The rest therefore they divided, the coat they divided not, but committed the matter to a decision by lot. And the, “Woven from the top” ( John 19.23 ) is not put without a purpose; but some say that a figurative assertion is declared by it, that the Crucified was not simply man, but had also the Divinity from above. 2484 Others say that the Evangelist describes the very form of the coat. 2485 For since in Palestine they put together two strips of cloth and so weave their garments, John, to show that the coat was of this kind, saith, “Woven from the top”; and to me he seems to say this, alluding to the poorness of the garments, and that as in all other things, so in dress also, He followed a simple 2486 fashion.
John 19.24 . “These things the soldiers did.” But He on the Cross, committeth His mother to the disciple, 2487 teaching us even to our last breath to show every care for our parents. When indeed she unseasonably troubled Him, He said, “Woman, what have I to do with thee?” ( John 2.4 .) And, “Who is My mother?” ( Matt. xii. 48 .) But here He showeth much loving affection, and committeth her to the disciple whom He loved. Again John conceals himself, in modesty; for had he desired to boast, he would have also put in the cause for which he was loved, since probably it was some great and wonderful one. But wherefore doth He converse on nothing else with John, nor comfort him when desponding? Because it was no time for comforting by words; besides, it was no little thing for him to be honored with such honor, and to receive the reward of steadfastness. But do thou consider, I pray, how even on the cross He did everything without being troubled, speaking with the disciple concerning His mother, fulfilling prophecies, holding forth good hopes to the thief. Yet before He was crucified He appeareth sweating, agonized, fearing. What then can this mean? Nothing difficult, nothing doubtful. There indeed the weakness of nature had been shown, here was being shown the excess of Power. Besides, by these two things He teacheth us, even if before things terrible we be troubled, not on that account to shrink from things terrible, but when we have embarked in the contest to deem all things 2488 possible and easy. Let us then not tremble at death. Our soul hath by nature the love of life, but it lies with us either to loose the bands of nature, and make this desire weak; or else to tighten them, and make the desire more tyrannous. For as we have the desire of sexual intercourse, but when we practice true wisdom we render the desire weak, so also it falls out in the case of life; and as God hath annexed carnal desire to the generation of children, to maintain a succession among us, without however forbidding us from traveling the higher road of continence; so also He hath implanted in us the love of life, forbidding us from destroying ourselves, but not hindering our despising the present life. And it behooves us, knowing this, to observe due measure, and neither to go at any time to death of our own accord, even though ten thousand terrible things possess us; nor yet when dragged to it, for the sake of what is pleasing to God, to shrink back from and fear it, but boldly to strip for it, preferring the future to the present life.
But the women stood by the Cross, and the weaker sex then appeared the manlier ( John 19.25 ); so entirely henceforth were all things transformed.
[3.] And He, having committed His mother to John, said, “Behold thy Son.” ( John 19.26 .) O the honor! with what honor did He honor the disciple! when He Himself was now departing, He committed her to the disciple to take care of. For since it was likely that, being His mother, she would grieve, and require protection, He with reason entrusted her to the beloved. To him He saith, “Behold thy mother.” ( John 19.27 .) This He said, knitting them together in charity; which the disciple understanding, took her to his own home. “But why made He no mention of any other woman, although another stood there?” To teach us to pay more than ordinary respect to our mothers. For as when parents oppose us on spiritual matters, we must not even own them, so when they do not hinder us, we ought to pay them all becoming respect, and to prefer them before others, because they begat us, because they bred us up, because they bare for us ten thousand terrible things. And by these words He silenceth the shamelessness of Marcion; for if He were not born according to the flesh, nor had a mother, wherefore taketh He such forethought for her alone?
John 19.28 . “After this, Jesus knowing that all things were now accomplished.”
That is, “that nothing was wanting to the Dispensation.” For He was everywhere desirous to show, that this Death was of a new kind, if indeed the whole lay in the power of the Person dying, and death came not on the Body before He willed it; and He willed it after He had fulfilled all things. Therefore also He said, “I have power to lay down My life; and I have power to take it again.” ( John 10.18 .) Knowing therefore that all things were fulfilled, He saith,
“I thirst.” 2489
Here again fulfilling a prophecy. But consider, I pray, the accursed nature of the bystanders. Though we have ten thousand enemies, and have suffered intolerable things at their hands, yet when we see them perishing, we relent; but they did not even so make peace with Him, nor were tamed by what they saw, but rather became more savage, and increased their irony; and having brought to Him vinegar on a sponge, 2490 as men bring it to the condemned, thus they gave Him to drink; since it is on this account that the hyssop is added.
John 19.30 . “Having therefore received it, He saith, It is finished.”
Seest thou how He doth all things calmly, and with power? And what follows shows this. For when all had been completed,
“He bowed His head, (this had not been nailed,) and gave up 2491 the ghost.”
That is, “died.” Yet to expire does not come 2492 after the bowing the head; but here, on the contrary, it doth. For He did not, when He had expired, bow His head, as happens with us, but when He had bent His head, then He expired. By all which things the Evangelist hath shown, that He was Lord of all.
But the Jews, on the other hand, who swallowed the camel and strained at the gnat, having wrought so atrocious a deed, are very precise concerning the day.
John 19.31 . “Because it was the Preparation, that the bodies should not remain upon the cross 2493 —they besought Pilate that their legs might be broken.” 2494
Seest thou how strong a thing is truth? By means of the very things which are the objects of their zeal, prophecy is fulfilled, for by occasion of those things, this plain prediction, unconnected with them, 2495 receives its accomplishment. For the soldiers 2496 when they came, brake the legs of the others, but not those of Christ. Yet these to gratify the Jews pierced His side with a spear, and now insulted the dead body. O abominable and accursed purpose! Yet, beloved, be not thou confounded, be not thou desponding; for the things which these men did from a wicked will, fought on the side of the truth. Since there was a prophecy, saying, (from this circumstance, 2497 “They shall look on Him whom they pierced.” ( John 19:37, Zech. 12:10 .) And not this only, but the deed then dared was a demonstration of the faith, to those who should afterwards disbelieve; as to Thomas, and those like him. With this too an ineffable mystery was accomplished. For “there came forth water and blood.” Not without a purpose, or by chance, did those founts come forth, but because by means of these two together the Church consisteth. 2498 And the initiated know it, being by water indeed regenerate, and nourished by the Blood and the Flesh. Hence the Mysteries take their beginning; that 2499 when thou approachest to that awful cup, thou mayest so approach, as drinking from the very side.
John 19.35 . “And he that saw it bare record, and his record is true.” 2500
That is, “I heard it not from others, but was myself present and saw it, and the testimony is true.” As may be supposed. For he relates an insult done; he relates not anything great and admirable, that thou shouldest suspect his narrative; but securing the mouths of heretics, and loudly proclaiming beforehand the Mysteries that should be, and beholding the treasure laid up in them, he is very exact concerning what took place. And that prophecy also is fulfilled,
John 19.36 . “A bone of Him shall not be broken.” 2501 ( Exod. 12:46, Num. 9:12 .)
For even if this was said with reference to the lamb of the Jews, still it was for the sake of the reality that the type preceded, and in Him the prophecy was more fully accomplished. On this account the Evangelist brought forward the Prophet. For since by continually producing himself as witness he would have seemed unworthy of credit, he brings Moses to help him, and saith, that neither did this come to pass without a purpose, but was written before of old. And this is the meaning of the words, “A bone of Him shall not be broken.” Again he confirms the Prophet’s words by his own witness. “These things,” saith he, “I have told you, that ye might learn that great is the connection of the type with the reality.” Seest thou what pains he takes to make that believed which seemed to be matter of reproach, and bringing shame? For that the soldier should insult even the dead body, was far worse than being crucified. “But still, even these things,” he saith, “I have told, and told with much earnestness, ‘that ye might believe.’ ( John 19.35 .) Let none then be unbelieving, nor through shame injure our cause. For the things which appear to be most shameful, are the very venerable records 2502 of our good things.”
John 19.38 . “After this came Joseph of Arimathæa, being a disciple.” 2503
Not one of the twelve, but perhaps one of the seventy. For now deeming that the anger of the Jews was quenched by the Cross, they approached without fear, and took charge of His funeral. Joseph therefore came and asked the favor from Pilate, which he granted; why should he not? Nicodemus also assists him, and furnishes a costly burial. For they were still disposed to think of Him as a mere man. And they brought those 2504 spices whose especial nature is to preserve the body for a long time, and not to allow it quickly to yield to corruption, which was an act of men imagining nothing great respecting Him; but anyhow, they exhibited very loving affection. But how did no one of the twelve come, neither John, nor Peter, nor any other of the more distinguished disciples? Nor doth the writer conceal this point. If any one say that it was from fear of the Jews, these men also 2505 were occupied by the same fear; for Joseph too was, it saith, “A secret (disciple) for fear of the Jews.” And not one can say that Joseph acted thus because he greatly despised them, 2506 but though himself afraid, still he came. But John who was present, and had seen Him expire, did nothing of the kind. It seems to me that Joseph was a man of high rank, (as is clear from the funeral,) and known 2507 to Pilate, on which account also he obtained the favor; and then he buried Him, not as a criminal, but magnificently, after the Jewish fashion, as some great and admirable one.
[4.] And because they were straitened by the time, (since the Death took place at the ninth hour, and it is probable, that what with going to Pilate and what with taking down the body, evening would come upon them when it was not lawful to work,) they laid Him in the tomb that was near. 2508 And it is providentially ordered, 2509 that He should be placed in a new tomb, wherein no one had been placed before, that His Resurrection might not be deemed to be that of some other who lay there with Him; and that the disciples might be able easily to come and be spectators of what came to pass, because the place was near; and that not they alone should be witnesses of His burial, but His enemies also, for the placing seals on the tomb, and the sitting by of the soldiers to watch it, were the actions of men testifying to the burial. For Christ earnestly desired that this should be confessed, no less than the Resurrection. Wherefore also the disciples are very earnest about this, the showing that He died. For the Resurrection all succeeding time would confirm, but the Death, if at that time it had been partially concealed, or not made very manifest, was likely to harm the account of the Resurrection. Nor was it for these reasons only that He was laid near, but also that the story about the stealing might be proved false.
“The first day of the week” (that is, the Lord’s day) “cometh Mary Magdalene, very early in the morning, 2510 and seeth the stone taken away from the sepulcher.” ( John 20.1 .)
For He arose while both stone and seals lay over Him; but because it was necessary that others should be fully satisfied, the tomb was opened after the Resurrection, and thus what had come to pass was confirmed. This then was what moved Mary. For being entirely full of loving affection towards her Master, when the Sabbath was past, she could not bear to rest, but came very early in the morning, desiring to find some consolation from the place. But when she saw the place, and the stone 2511 taken away, she neither entered in nor stooped down, but ran to the disciples, 2512 in the greatness of her longing; for this was what she earnestly desired, she wished very speedily to learn what had become of the body. This was the meaning of her running, and her words declare it.
John 20.2 . “They have taken away,” she saith, “my Lord, 2513 and I know not where they have laid Him.”
Seest thou how she knew not as yet anything clearly concerning the Resurrection, but thought there had been a removal of the body, and tells all simply to the disciples? And the Evangelist hath not deprived the woman of such a praise, nor thought it shame that they should have learnt these things first from her who had passed the night in watching. Thus everywhere doth the truth-loving nature of his disposition shine forth. When then she came and said these things, they hearing them, draw near with great eagerness to the sepulcher, 2514 and see the linen clothes lying, which was a sign of the Resurrection. For neither, if any persons had removed the body, would they before doing so have stripped it; nor if any had stolen it, would they have taken the trouble to remove the napkin, and roll it up, and lay it in a place by itself; but how? they would have taken the body as it was. On this account John tells us by anticipation that it was buried with much myrrh, which glues linen to the body not less firmly than lead; in order that when thou hearest that the napkins lay apart, thou mayest not endure those who say that He was stolen. For a thief would not have been so foolish as to spend so much trouble on a superfluous matter. For why should he undo the clothes? and how could he have escaped detection if he had done so? since he would probably have spent much time in so doing, and be found out by delaying and loitering. But why do the clothes lie apart, while the napkin was wrapped together by itself? That thou mayest learn that it was not the action of men in confusion or haste, the placing some in one place, some in another, and the wrapping them together. From this they believed in the Resurrection. On this account Christ afterwards appeared to them, when they were convinced by what they had seen. Observe too here again the absence of boastfulness in the Evangelist, how he witnesses to the exactness of Peter’s search. For he himself having gotten before Peter, and having seen the linen clothes, enquired not farther, but withdrew; but that fervent one passing farther in, looked at everything carefully, and saw somewhat more, and then the other too was summoned to the sight. 2515 For he entering after Peter, saw the grave-clothes lying, and separate. Now to separate, and to place one thing by itself, and another, after rolling it up, by itself, was the act of some one doing things carefully, and not in a chance way, as if disturbed.
[5.] But do thou, when thou hearest that thy Lord arose naked, cease from thy madness about funerals; for what is the meaning of that superfluous and unprofitable 2516 expense, which brings much loss to the mourners, and no gain to the departed, or (if we must say that it brings anything) rather harm? For the costliness of burial hath often caused the breaking open of tombs, and hath caused him to be cast out naked and unburied, who had been buried with much care. But alas for vainglory! How great the tyranny which it exhibits even in sorrow! how great the folly! Many, that this may not happen, having cut in pieces those fine clothes, and filled them with many spices, so that they may be doubly useless to those who would insult the dead, then commit them to the earth. Are not these the acts of madmen? of men beside themselves? to make a show of their ambition, and then to destroy it? “Yea,” saith some one, “it is in order that they may lie safely with the dead that we use all these contrivances.” Well then, if the robbers do not get them, will not the moths get them, and the worms? Or if the moths and worms get them not, will not time and the moisture of putrefaction 2517 destroy them? But let us suppose that neither tomb-breakers, nor moths, nor worms, nor time, nor anything else, destroy what lies in the tomb, but that the body itself remains untouched until the Resurrection, and these things are preserved new and fresh and fine; what advantage is there from this to the departed, when the body is raised naked, while these remain here, and profit us nothing for those accounts which must be given? “Wherefore then,” saith some one, “was it done in the case of Christ?” First of all, do not compare these with human matters, since the harlot poured even ointment upon His holy feet. But if we must speak on these things, we say, that they were done when the doers knew not the word of the Resurrection; therefore it saith, “As was the manner of the Jews.” For they who honored Christ 2518 were not of the twelve, but were those who did not honor Him greatly. The twelve honored Him not in this way, but by death and massacre and dangers for His sake. That other indeed was honor, but far inferior to this of which I have spoken. Besides, as I began by saying, we are now speaking of men, but at that time these things were done with relation to the Lord. And that thou mayest learn that Christ made no account of these things, He said, “Ye saw Me an hungered, and ye fed Me; thirsty, and ye gave Me drink; naked, and ye clothed Me” ( Matt. xxv. 35 ); but nowhere did He say, “dead, and ye buried Me.” And this I say not as taking away the custom of burial, (that be far from me,) but as cutting short its extravagance and unseasonable vanity. “But,” saith some one, “feeling and grief and sympathy for the departed persuade to this practice.” The practice doth not proceed from sympathy for the departed, but from vainglory. Since if thou desirest to sympathize with the dead, I will show thee another way of mourning, and will teach thee to put on him garments which shall rise again with him, and make him glorious. For these garments are not consumed by worms, nor wasted by time, nor stolen by tomb-breakers. Of what sort then are these? The clothing of alms-doing; for this is a robe that shall rise again with him, because the seal of alms-doing is with him. With these garments shine they who then hear, “Hungering ye fed Me.” These make men distinguished, these make them glorious, these place them in safety; but those used now are only something for moths to consume, and a table for worms. And this I say, not forbid ding to use funeral observance, but bidding you to do it with moderation, so as to cover the body, and not commit it naked to the earth. For if living He biddeth us have no more than enough to cover us, much more when dead; since the dead body 2519 hath not so much need of garments as when it is living and breathing. For when alive, on account of the cold, and for decency’s sake, we need the covering of garments, but when dead we require grave-clothes for none of these reasons, but that the body may not lie naked; and better than grave-clothes we have the earth, fairest of coverings, and more suited for the nature of such bodies as ours. If then where there are so many needs we must not search for anything superfluous, much more where there is no such necessity, is the ostentation unseasonable.
[6.] “But the lookers-on will laugh,” saith some one. Most certainly if there be any laughter, we need not care much for one so exceedingly foolish; but at present there are many who rather admire and accept our true wisdom. For these are not the things which deserve laughter, but those which we do at present, weeping, and wailing, and burying ourselves with the departed; these things deserve ridicule and punishment. But to show true wisdom, both in these respects and in the modesty of the attire used, prepares crowns and praises for us, and all will applaud us, and will admire the power of Christ, and will say, “Amazing! How great is the power of the Crucified One! He hath persuaded those who are perishing and wasting, that death is not death; they therefore do not act as perishing men, but as men who send the dead before them to a distant and better dwelling-place. He hath persuaded them that this corruptible and earthy body shall put on a garment more glorious than silk or cloth of gold, the garment of immortality; therefore they are not very anxious about their burial, but deem a virtuous life to be an admirable winding-sheet.” These things they will say, if they see us showing true wisdom; but if they behold us bent down with grief, playing the woman, placing around troops of female mourners, they will laugh, and mock, and find fault in ten thousand ways, pulling to pieces our foolish expense, our vain labor. With these things we hear all finding fault; and very reasonably. For what excuse can we have, when we adorn a body, which is consumed by 2520 corruption and worms, and neglect Christ when thirsting, going about naked, and a stranger? Cease we then from this vain trouble. Let us perform the obsequies of the departed, as is good both for us and them, to the glory of God: let us do much alms for their sake, let us send with them the best provision for the way. For if the memory of admirable men, though dead, hath protected the living, (for, “I will defend,” it saith, “this city for Mine Own. sake, and for My servant David’s sake”— 2 Kings xix. 34 ,) much more will alms-doing effect this; for this hath raised even the dead, as when the widows stood round 2521 showing what things Dorcas had made, while she was with them. ( Acts ix. 39 .) When therefore one is about to die, let the friend of that dying person prepare the obsequies, 2522 and persuade 2523 the departing one to leave somewhat to the needy. With these garments let him send him to the grave, leaving 2524 Christ his heir. For if they who write kings among their heirs, leave a safe portion to their relations, 2525 when one leaves Christ heir with his children, consider how great good he will draw down upon himself and all his. These are the right 2526 sort of funerals, these profit both those who remain and those who depart. If we be so buried, we shall be glorious at the Resurrection-time. But if caring for the body we neglect the soul, we then shall suffer many terrible things, and incur much ridicule. For neither is it a common unseemliness to depart without being clothed with virtue, nor is the body, though cast out without a tomb, so disgraced, as a soul appearing bare of virtue in that day. This let us put on, this let us wrap around us; it is best to do so during all our lifetime; but if we have in this life been negligent, let us at least in our end be sober, and charge our relations to help us when we depart by alms-doing; that being thus assisted by each other, we may attain 2527 to much confidence, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, dominion, and honor, now and ever and world without end. Amen.
Footnotes
314:2471“ place of a skull, which is called in the Hebrew, Golgotha. ” N.T.
314:2472“ Him, and two others with Him, on either side one, and Jesus in the midst. ” N.T.
314:2473ῥ οπῆς
315:2474i.e. only showed Abraham’s willingness.
315:2475al. “ ordered. ”
315:2476ἕ ωλος , lit. “ stale. ”
315:2477al. “ the Crucified. ”
315:2478John 19:19, 20 . “ And Pilate wrote a title, and put it on the Cross, and the writing was, Jesus of Nazareth the King of the Jews. This title then read many of the Jews, for the place where Jesus was crucified was nigh to the city, and it was written in Hebrew, and Greek, and Latin. ”
315:2479lit. “ inscribed on a pillar. ”
315:2480John 19:21, 22 . “ Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews, but that he said, I am King of the Jews. Pilate answered, What I have written, I have written. ” N.T.
315:2481to the Jews.
315:2482John 19:23, 24 . “ Then the soldiers, when they had crucified Jesus, took His garments, and made four parts, to every soldier a part; and also His coat; now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be, that the Scripture might be fulfilled which saith, They parted My raiment among them, and for My vesture they did cast lots. ” N.T.
315:2483al. “ of the prophetical. ”
315:2484or, “ from the first, ” ἄ νωθεν
316:2485lit. “ little coat. ”
316:2486λιτόν
316:2487John 19.25-27 . “ Now there stood by the Cross of Jesus His mother, and His mother’s sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw His mother, and the disciple standing by whom He loved, He saith unto His mother, Woman, behold thy son. Then saith He to the disciple, Behold thy mother. And from that hour that disciple took her to his own home. ”
316:2488al. “ all things are. ”
316:2489“ that the Scripture might be fulfilled, saith, I thirst, ” N.T.
317:2490John 19.29 . “ Now there was set a vessel full of vinegar: and they filled a sponge with vinegar, and put it upon hyssop, and put it to His mouth. ”
317:2491ἀ φῆκε , [ παρέδωκε ,] G. T.
317:2492i.e. naturally.
317:2493“ Upon the cross on the Sabbath day, (for that day was a high day.) ” N.T.
317:2494“ Be broken, and that they might be taken away. ” N.T.
317:2495ἑ τέρα αὐτοῖς αὕτη προαναφώνησῖς
317:2496John 19.32-34 . “ Then came the soldiers and brake the legs of the first, and of the other which was crucified with him. But when they came to Jesus, and saw that He was dead already, they brake not His legs, but one of the soldiers with a spear pierced His side, and forthwith came thereout blood and water. ” N.T.
317:2497ἐ ντεῦθεν
317:2498ἐ ξ ἀμφοτέρων τούτων ἡ ̓Εκκλησία συνέστηκε
317:2499i.e. to teach thee that.
317:2500“ is true; and he knoweth that he saith true, that ye might believe, ” N.T.
317:2501John 19:36, 37 . “ For these things were done, that the Scripture should be fulfilled, A bone, ” &c. “ And again, another Scripture saith, They shall look on Him whom they pierced. ” N.T.
317:2502σεμνολογήματα
317:2503John 19.38-40 . “ And after this Joseph of Arimathæa, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus; and Pilate gave him leave. He came therefore, and took the body of Jesus. And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. Then took they the body of Jesus, and wound it in the linen clothes with the spices, as the manner of the Jews is to bury. ”
318:2504al. “ such. ”
318:2505i.e. Joseph and Nicodemus.
318:2506al. “ that the greatly despising them effected this. ”
318:2507al. “ known in some way. ”
318:2508John 19:41, 42 . “ Now in the place where He was crucified there was a garden, and in the garden a new sepulcher, wherein was never man yet laid. There laid they Jesus therefore because of the Jews’ preparation; for the sepulcher was nigh at hand. ”
318:2509lit. “ dispensed. ”
318:2510ὄ ρθρου βαθέος om. in Ben. N.T. “ early, when it was yet dark, unto the sepulcher and seeth, ” &c.
318:2511al. “ saw the stone. ”
318:2512John 20.2 . “ Then she runneth, and cometh to Simon Peter, and to the other disciple whom Jesus loved. ”
318:2513“ the Lord out of the sepulcher, ” N.T.
318:2514John 20.3-7 . “ Peter therefore went forth, and that other disciple, and came to the sepulcher. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulcher. And he stooping down, saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulcher, and seeth the linen clothes lie; and the napkin that was about His head, not lying with the linen clothes, but wrapped together in a place by itself. ” N.T.
319:2515John 20:8, 9 . “ Then went in also that other disciple which came first to the sepulcher, and he saw, and believed. For as yet they knew not the Scripture, that He must rise again from the dead. ” N.T.
319:2516al. “ senseless. ”
319:2517ἰ χὼρ
319:2518i.e. in His burial.
320:2519al. “ body of the dead. ”
320:2520or, “ given over to, ” lit. “ spent upon. ”
320:2521al. “ stood by. ”
320:2522or, “ burial dress, ” τὰ ἐντάφια
320:2523i.e. by persuading.
320:2524Sav. reads, κληρονόμον ἀφιέναι τὸν Χ. ἀφίεντα may be conjectured. The Ben. ed. reads, πειθέτω καὶ κλ. κ.τ.λ
320:2525Ben. “ leave very great safety. ” One ms. has a slight variety of sense: “ If they who write kings their heirs among their relations, leave that portion for the safety of the children. ”
320:2526καλὰ
320:2527ἐ πιτύχωμεν without any conjunction preceding. Sav. conject. ἐ πιτευξόμεθα
Homily LXXXVI.
John 20:10, 11
“Then the disciples went away again unto their own home. But Mary stood without at the sepulcher, weeping.”
[1.] Full of feeling somehow is the female sex, and more 2528 inclined to pity. I say this, lest thou shouldest wonder how it could be that Mary wept bitterly at the tomb, while Peter was in no way so affected. For, “The disciples,” it saith, “went away unto their own home”; but she stood shedding tears. Because hers was a feeble nature, and she as yet knew not accurately the account of the Resurrection; whereas they having seen the linen clothes and believed, departed to their own homes in astonishment. And wherefore went they not straightway to Galilee, as had been commanded them before the Passion? They waited for the others, perhaps, and besides they were yet at the height of their amazement. These then went their way: but she stood at the place, for, as I have said, even the sight of the tomb tended greatly to comfort her. At any rate, thou seest her, the more to ease her grief, stooping down, 2529 and desiring to behold the place where the body lay. And therefore she received no small reward for this her great zeal. For what the disciples saw not, this saw the woman first, Angels 2530 sitting, the one at the feet, the other at the head, in white; even the dress 2531 was full of much radiance 2532 and joy. Since the mind of the woman was not sufficiently elevated to accept the Resurrection from the proof of the napkins, something more takes place, she beholdeth something more; Angels sitting in shining garments, so as to raise her thus awhile from her passionate sorrow, and to comfort her. But they said nothing to her concerning the Resurrection, yet is she gently led forward in this doctrine. She saw countenances bright and unusual; she saw shining garments, she heard a sympathizing voice. For what saith (the Angel)?
John 20.13 . “Woman, why weepest thou?”
By all these circumstances, as though a door was being opened for her, she was led by little and little to the knowledge of the Resurrection. And the manner of their sitting invited her to question them, for they showed that they knew what had taken place; on which account they did not sit together either, but apart from one another. For because it was not likely that she would dare at once to question them, both by questioning her, and by the manner of their sitting, they bring her to converse. What then saith she? She speaks very warmly and affectionately;
“They 2533 have taken away my Lord, and I know not where they have laid Him.”
“What sayest thou? Knowest thou not yet anything concerning the Resurrection, but dost thou still form fancies about His being laid 2534 ?” Seest thou how she had not yet received the sublime doctrine?
John 20.14 . “And when she had thus said, she turned herself back.” 2535
And by what kind of consequence is it, that she having spoken to them, and not having yet heard anything from them, turned back? Methinks that while she was speaking, Christ suddenly appearing behind her, struck the Angels with awe; and that they having beheld their Ruler, 2536 showed immediately by their bearing, their look, their movements, that they saw the Lord; 2537 and this drew the woman’s attention, and caused her to turn herself backwards. To them then He appeared on this wise, but not so to the woman, in order not at the first sight to terrify her, but in a meaner and ordinary form, as is clear from her supposing that He was the gardener. It was meet to lead one of so lowly a mind to high matters, not all at once, but gently. He therefore in turn asketh her,
John 20.15 . “Woman, why weepest thou? whom seekest thou?”
This showed that He knew what she wished to ask, and led her to make answer. And the woman, understanding this, doth not again mention the name of Jesus, but as though her questioner knew the subject of her enquiry replies,
“Sir, 2538 if thou have borne him hence, tell me where thou hast laid him, and I will take him away.”
Again she speaks of laying down, and taking away, and carrying, as though speaking of a corpse. But her meaning is this; “If ye have borne him hence for fear of the Jews, tell me, and I will take him.” Great is the kindness and loving affection of the woman, but as yet there is nothing lofty with her. 2539 Wherefore He now setteth the matter before her, not by appearance, but by Voice. For as He was at one time known to the Jews, and at another time unperceived 2540 though present; so too in speaking, He, when He chose, then made Himself known; as also when He said to the Jews, “Whom seek ye?” they knew neither the Countenance nor the Voice until He chose. And this was the case here. And He named her name only, 2541 reproaching and blaming her that she entertained such fancies concerning One who lived. But how was it that,
John 20.16 . “She turned herself, and saith,” 2542 if so be that He was speaking to her? It seems to me, that after having said, “Where have ye laid him?” she turned to the Angels to ask why they were astonished, and that then Christ, by calling her by name, turned her to Himself from them, and revealed Himself by His Voice; for when He called her “Mary,” then she knew Him; so that the recognition was not by His appearance, but by His Voice. And if any say, “Whence is it clear that the Angels were awestruck, and that on this account the woman turned herself,” they will in this place say, “whence is it clear that she would have touched Him, and fallen at His feet?” Now as this is clear from His saying, “Touch Me not,” so is the other clear from its saying, that she turned herself. But wherefore, said He,
John 20.17 . “Touch Me not”?
[2.] Some assert, that she asked for spiritual grace, because she had heard Him when with the disciples say, “If I go to the Father, ‘I will ask Him, and He shall give you another Comforter.’” ( John 14:3, 16 .) But how could she who was not present with the disciples have heard this? Besides, such an imagination is far from the meaning here. And how should she ask, when He had not yet gone to the Father? What then is the sense? Methinks that she wished still to converse with Him as before, and that in her joy she perceived nothing great in Him, although He had become far more excellent in the Flesh. To lead her therefore from this idea, and that she might speak to Him with much awe, (for neither with the disciples doth He henceforth appear so familiar as before,) He raiseth her thoughts, that she should give more reverent heed to Him. To have said, “Approach Me not as ye did before, for matters are not in the same state, nor shall I henceforth be with you in the same way,” would have been harsh and high-sounding; but the saying,
“I am not yet ascended to the 2543 Father,” though not painful to hear, was the saying of One declaring the same thing. For by saying, “I am not yet ascended,” He showeth that He hasteth and presseth thither; and that it was not meet that One about to depart thither, and no longer to converse with men, should be looked on with the same feelings as before. And the sequel shows that this is the case.
“Go and say unto the brethren, that I go 2544 unto My Father, and your Father, unto My God and your God.”
Yet He was not about to do so immediately, but after forty days. How then saith He this? With a desire to raise their minds, and to persuade them that He departeth into the heavens. But the, “To My Father and your Father, to My God, and your God,” belongs to the Dispensation, 2545 since the “ascending” also belongs to His Flesh. For He speaketh these words to one who had no high thoughts. “Is then the Father His in one way, and ours in another?” Assuredly then He is. For if He is God of the righteous in a manner different from that in which He is God of other men, much more in the case of the Son and us. For because He had said, “Say to the brethren,” in order that they might not imagine any equality from this, He showed the difference. He was about to sit on His Father’s throne, but they to stand by. 2546 So that albeit in His Subsistence according to the Flesh He became our Brother, yet in Honor He greatly differed from 2547 us, it cannot even be told how much.
John 20.18 . “She therefore departeth, bearing these tidings to the disciples.” 2548
So great a good is perseverance and endurance. But how was it that they did not any more grieve when He was about to depart, nor speak as they had done before? At that time they were affected in such a way, as supposing that He was about to die; but now that He was risen again, what reason had they to grieve? Moreover, Mary reported His appearance and His words, which were enough to comfort them. Since then it was likely that the disciples on hearing these things would either not believe the woman, or, believing, would grieve that He had not deemed them worthy of the vision, though He promised to meet them in Galilee; in order that they might not by dwelling on this be unsettled, 2549 He let not a single day pass, but having brought them to a state of longing, by their knowledge that He was risen, and by what they heard from the woman, when they were thirsting to see Him, and were greatly afraid, (which thing itself especially made their yearning greater,) He then, when it was evening, presented 2550 Himself before them, and that very marvelously. 2551 And why did He appear in the “evening”? Because it was probable that they would then especially be very fearful. But the marvel was, why they did not suppose Him to be an apparition; for He entered, “when the doors were shut,” and suddenly. The chief cause was, that the woman beforehand had wrought great faith in them; besides, He showed His countenance to them clear and mild. He came not by day, in order that all might be collected together. For great was the amazement; for neither did He knock at the door but all at once stood in the midst, and showed His side and His hands. 2552 At the same time also by His Voice He smoothed their tossing thought, by saying,
John 20.19 . “Peace be unto you.”
That is, “Be not troubled”; at the same time reminding them of the word which He spake to them before the Crucifixion, “My peace I leave 2553 unto you” ( John 14.27 ); and again, “In me ye have 2554 peace, but” “in the world ye shall have tribulation.” ( John 16.33 .)
John 20.20 . “Then were the disciples glad when they saw the Lord.”
Seest thou the words issuing in deeds? For what He said before the Crucifixion, that “I will see you again, and your heart shall rejoice, and your joy no man taketh from you” ( John 16.22 ), this He now 2555 accomplished in deed; but all these things led them to a most exact faith. For since they had a truceless war with the Jews, He continually repeated the, “Peace be unto you,” 2556 giving them, to counterbalance the war, the consolation. And so this was the first word that He spake to them after the Resurrection, (wherefore also Paul continually saith, “Grace be unto you and peace,”) and to women He giveth good tidings of joy, 2557 because that sex was in sorrow, and had received this as the first curse. Therefore He giveth good tidings suitable respectively, to men, peace, because of their war; joy to women, because of their sorrow. Then having put away all painful things, He telleth of the successes 2558 of the Cross, and these were the “peace.” “Since then all hindrances have been removed,” He saith, “and I have made My 2559 victory glorious, and all hath been achieved,” (then He saith afterwards,)
John 20.21 . “As My Father hath sent Me, so send I you.”
“Ye have no difficulty, owing to what hath already come to pass, and to the dignity of Me who send you.” Here He lifteth up their souls, and showeth them their great cause of confidence, if so be that they were about to undertake His work. And no longer is an appeal made to the Father, but with authority He giveth to them the power. For,
John 20:22, 23 . “He breathed on them, and said, 2560 Receive ye the Holy Ghost. Whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained.”
As a king sending forth governors, gives power to cast 2561 into prison and to deliver from it, so in sending these forth, Christ investeth them with the same power. But how saith He, “If I go not away, He 2562 will not come” ( John 16.7 ), and yet giveth them the Spirit? Some say that He gave not the Spirit, but rendered them fit to receive It, by breathing on them. For if Daniel when he saw an Angel was afraid, what would not they have suffered when they received that unspeakable Gift, unless He had first made them learners? Wherefore He said not, “Ye have received the Holy Ghost,” but, “Receive ye the Holy Ghost.” Yet one will not be wrong in asserting that they then also received some spiritual power and grace; not so as to raise the dead, or to work miracles, but so as to remit sins. For the gifts of the Spirit are of different kinds; wherefore He added, “Whosesoever sins ye remit, they are remitted unto them,” showing what kind of power He was giving. But in the other case, 2563 after forty 2564 days, they received the power of working miracles. Wherefore He saith, “Ye shall receive power, after that the Holy Ghost is come 2565 upon you, and ye shall be My witnesses both in Jerusalem, and in all Judæa.” ( Acts i. 8 .) And witnesses they became by means of miracles, for unspeakable is the grace of the Spirit and multiform the gift. But this comes to pass, that thou mayest learn that the gift and the power of the Father, the Son, and the Holy Ghost, is One. For things which appear to be peculiar to the Father, these are seen also to belong to the Son, and to the Holy Ghost. “How then,” saith some one, “doth none come to the Son, ‘except the Father draw him’?” ( John 6.44 .) Why, this very thing is shown to belong to the Son also. “I,” He saith, “am the Way: no man cometh unto the Father but by Me.” ( John 14.6 .) And observe that it belongeth to the Spirit also; for “No man can call Jesus Christ Lord, 2566 but by the Holy Ghost.” ( 1 Cor. xii. 3 .) Again, we see that the Apostles were given to the Church at one time by the Father, at another by the Son, at another by the Holy Ghost, and that the “diversities of gifts” ( 1 Cor. xii. 4 ) belong to the Father, the Son, and the Holy Ghost.
[4.] Let us then do all we can to have the Holy Spirit with ourselves, and let us treat with much honor those into whose hands its operation hath been committed. For great is the dignity of the priests. “Whosesoever sins,” it saith, “ye remit, they are remitted unto them”; wherefore also Paul saith, “Obey them that have the rule over you, and submit yourselves.” ( Heb. xiii. 17 .) And hold them very exceedingly in honor; for thou indeed carest about thine own affairs, and if thou orderest them well, thou givest 2567 no account for others, but the priest even if he rightly order his own life, if he have not an anxious care for thine, yea and that of all those around him, will depart with the wicked into hell; and often when not betrayed by his own conduct, he perishes by yours, if he have not rightly performed all his part. Knowing therefore the greatness of the danger, give them a large share of your goodwill; which Paul also implied when he said, “For they watch for your souls,” and not simply so, but, “as they that shall give account.” ( Heb. xiii. 17 .) They ought therefore to receive great attention from you; but if you join with the rest in trampling upon them, then neither shall your affairs be in a good condition. For while the steersman continues in good courage, the crew also will be in safety; but if he be tired out by their reviling him and showing ill-will against him, he cannot watch equally well, or retain his skill, and without intending it, throws them into ten thousand mischiefs. And so too the priest, if he enjoy honor 2568 from you, will be able well to order your affairs; but if ye throw them into despondency, ye weaken their hands, and render them, as well as yourselves, an easy prey to the waves, although they be very courageous. Consider what Christ saith concerning the Jews. “The Scribes and the Pharisees sit on Moses’ seat; all therefore whatsoever they bid 2569 you to do, do ye.” ( Matt. 23:2, 3 .) Now we have not to say, “the priests sit on Moses’ seat,” but “on that of Christ”; for they have successively received His doctrine. Wherefore also Paul saith, “We are ambassadors for Christ, as though God did beseech you by us.” ( 2 Cor. v. 20 .) See ye not that in the case of Gentile rulers, all bow to them, and oftentimes even persons superior in family, in life, in intelligence, to those who judge them? yet still because of him who hath given them, they consider none of these things, but respect the decision of their governor, whosoever he be that receives the rule over them. Is there then such fear when man appoints, but when God appointeth do we despise him who is appointed, and abuse him, and besmirch him with ten thousand reproaches, and though forbidden to judge our brethren, do we sharpen our tongue against our priests? And how can this deserve excuse, when we see not the beam in our own eye, but are bitterly over-curious about the mote in another’s? Knowest thou not that by so judging thou makest thine own judgment the harder? And this I say not as approving of those who exercise their priesthood unworthily, but as greatly pitying and weeping for them; yet do I not on this account allow that it is right that they should be judged by those over whom they are set. 2570 And although their life be very much spoken against, thou, if thou take heed to thyself, wilt not be harmed at all 2571 in respect of the things committed to them 2572 by God. For if He caused a voice to be uttered by an ass, and bestowed spiritual blessings by a diviner, working by the foolish mouth and impure tongue of Balaam, in behalf of the offending Jews, much more for the sake of you the right-minded 2573 will He, though the priests be exceedingly vile, work all the things that are His, and will send the Holy Ghost. For neither doth the pure draw down that Spirit by his own purity, but it is grace that worketh all. “For all,” it saith, “is for your sake, 2574 whether it be Paul, or Apollos, or Cephas.” ( 1 Cor. 3:22, 23 .) For the things which are placed in the hands of the priest it is with God alone to give; and however far human wisdom may reach, it will appear inferior to that grace. And this I say, not in order that we may order our own life carelessly, but that when some of those set over you are careless livers, you the ruled may not often heap up evil for yourselves. But why speak I of priests? Neither Angel nor Archangel can do anything with regard to what is given from God; but the Father, the Son, and the Holy Ghost, dispenseth all, while the priest lends his tongue and affords his hand. For neither would it be just that through the wickedness of another, those who come in faith to the symbols of their salvation should be harmed. Knowing all these things, let us fear God, and hold His priests in honor, paying them all reverence; that both for our own good deeds, and the attention shown to them, we may receive a great return from God, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, dominion, and honor, now and ever, and world without end. Amen.
Footnotes
321:2528i.e. more than men.
321:2529John 20.11 , latter part. “ And as she wept, she stooped down, and looked into the sepulcher. ” N.T.
321:2530John 20.12 . “ And seeth two Angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. ” N.T.
321:2531or, and the appearance, τὸ σχῆμα
321:2532φαιδρότητος
321:2533“ because they, ” N.T.
321:2534θέσιν
321:2535“ Turned herself back, and saw Jesus standing, and knew not that it was Jesus. ” N.T.
321:2536Δεσπότην
321:2537Κύριον
321:2538“ She, supposing Him to be the gardener, saith unto Him, Sir, ” &c. N.T.
322:2539al. “ but nothing lofty from her. ”
322:2540ἄ δηλος
322:2541John 20.16 . “ Jesus saith unto her, Mary. ”
322:2542“ and saith unto Him, Rabboni, which is to say, Master, ” N.T.
322:2543“ to My, ” N.T.
322:2544“ Go to My brethren, and say unto them, I ascend, ” &c. N.T.
322:2545i.e. the Incarnation.
322:2546παρέσταναι . So Ben. and mss. and it seems the best reading. Savile reads περιστῆναι
322:2547or, “ surpassed. ”
322:2548John 20.18 . “ Mary Magdalene came and told the disciples that she had seen the Lord, and that He had spoken these things unto her. ” N.T.
322:2549or, “ distracted. ”
323:2550al. “ presents. ”
323:2551John 20.19 . “ Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst. ” N.T.
323:2552John 20.20 . “ And when He had so said, He showed unto them His hands and His side. ”
323:2553“ give. ”
323:2554“ that in Me ye might have, ” N.T.
323:2555al. “ this therefore He. ”
323:2556John 20.21 . “ Then said Jesus to them again, Peace, ” &c.
323:2557Matt. xxviii. 9 . “ Jesus met them (the women) saying, Rejoice. ” G. T. Χαίρετε . E.V. “ All hail. ”
323:2558or, “ perfect actions, ” κατορθώματα
323:2559al. “ all hindrances had been removed, and He had made His. ”
323:2560John 20.22 . “ And when He had said this, He breathed on them, and saith unto them, ” &c., N.T.
323:2561al. “ having the power of casting, ” &c., “ gives it. ”
323:2562“ The Comforter, ” N.T.
323:2563ἐ κεῖ
323:2564The sense seems to require “ fifty, ” but there is no other reading than the above.
323:2565or, “ of the Holy Ghost coming. ”
324:2566“ call Jesus Lord, ” N.T.
324:2567al. “ wilt give. ”
324:2568al. “ attention. ”
324:2569“ bid you observe, that observe and do, ” N.T.
324:2570Sav. adds in brackets, “ and especially by those altogether the simplest. ” The words found in some mss.
324:2571al. “ not even be harmed a little. ”
324:2572Sav. “ to him. ”
324:2573al. “ ill-minded, ” or, “ ungrateful. ”
324:2574“ is yours, ” N.T.
Homily LXXXVII.
John 20:24, 25
“But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said, Except I shall see in His hands 2575 —I will not believe.”
[1.] As to believe carelessly and in a random way, comes of an over-easy temper; so to be beyond measure curious and meddlesome, marks a most gross understanding. On this account Thomas is held to blame. For he believed not the Apostles when they said, “We have seen the Lord”; not so much mistrusting them, as deeming the thing to be impossible, that is to say, the resurrection from the dead. Since he saith not, “I do not believe you,” but, “Except I put my hand—I do not 2576 believe.” But how was it, that when all were collected together, he alone was absent? Probably after the dispersion which had lately taken place, he had not returned even then. But do thou, when thou seest the unbelief of the disciple, consider the lovingkindness of the Lord, how for the sake of a single soul He showed Himself with His wounds, and cometh in order to save even the one, though he was grosser than the rest; on which account indeed he sought proof from the grossest of the senses, and would not even trust his eyes. For he said not, “Except I see,” but, “Except I handle,” he saith, lest what he saw might somehow be an apparition. Yet the disciples who told him these things, were at the time worthy of credit, and so was He that promised; yet, since he desired more, Christ did not deprive him even of this.
And why doth He not appear to him straightway, instead of “after eight days”? 2577 ( John 20.26 .) In order that being in the mean time continually instructed by the disciples, and hearing the same thing, he might be inflamed to more eager desire, and be more ready to believe for the future. But whence knew he that His side had been opened? From having heard it from the disciples. How then did he believe partly, and partly not believe? Because this thing was very strange and wonderful. But observe, I pray you, the truthfulness of the disciples, how they hide no faults, either their own or others’, but record them with great veracity.
Jesus again presenteth himself to them, and waiteth not to be requested by Thomas, nor to hear any such thing, but before he had spoken, Himself prevented him, and fulfilled his desire; showing that even when he spake those words to the disciples, He was present. For He used the same words, and in a manner conveying a sharp rebuke, and instruction for the future. For having said,
John 20.26 . “Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side”; He added,
“And be not faithless, but believing.”
Seest thou that his doubt proceeded from unbelief? But it was before he had received the Spirit; after that, it was no longer so, but, for the future, they were perfected.
And not in this way only did Jesus rebuke him, but also by what follows; for when he, being fully satisfied, breathed again, and cried aloud,
John 20.28 . “My Lord, and my God,” He saith,
John 20.29 . “Because thou hast seen Me, thou hast believed; blessed are they who have not seen, and yet have believed.”
For this is of faith, to receive things not seen; since,“ Faith is the substance of things hoped for, the evidence of things not seen.” ( Heb. xi. 1 .) And here He pronounceth blessed not the disciples only, but those also who after them should believe. “Yet,” saith some one, “the disciples saw and believed.” Yes, but they sought nothing of the kind, but from the proof of the napkins, they straightway received the word concerning the Resurrection, and before they saw the body, exhibited all faith. When therefore any one in the present day say, “I would that I had lived in those times, and had seen Christ working miracles,” let them reflect, that, “Blessed are they who have not seen, and yet have believed.”
It is worth enquiring, how an incorruptible body showed the prints of the nails, and was tangible by a mortal hand. But be not thou disturbed; what took place was a matter of condescension. For that which was so subtle and light as to enter in when the doors were shut, was free from all density 2578 ; but this marvel was shown, that the Resurrection might be believed, and that men might know that it was the Crucified One Himself, and that another rose not in His stead. On this account He arose 2579 bearing the signs of the Cross, and on this account He eateth. At least the Apostles everywhere made this a sign of the Resurrection, saying, “We, who did eat and drink with Him.” ( Acts x. 41 .) As therefore when we see Him walking on the waves before the Crucifixion, we do not say, that that body is of a different nature, but of our own; so after the Resurrection, when we see Him with the prints of the nails, we will no more say, that he is therefore 2580 corruptible. For He exhibited these appearances on account of the disciple.
John 20.30 . “And many other signs truly did Jesus.”
[2.] Since this Evangelist hath mentioned fewer than the others, he tells us that neither have all the others mentioned them all, but as many as were sufficient to draw the hearers to belief. For, “If,” it saith, “they should be written every one, I suppose that even the world itself could not contain the books.” ( John 21.25 .) Whence it is clear, that What they have mentioned they wrote not for display, but only for the sake of what was useful. For how could they who omitted the greater part, write these others 2581 for display? But why went they not through them all? Chiefly on account of their number; besides, they also considered, that he who believed not those they had mentioned, would not give heed to a greater number; while he who received these, would have no need of another in order to believe. And here too he seems to me to be for the time speaking of the miracles after the Resurrection. Wherefore He saith,
“In the presence of His disciples.” 2582
For as before the Resurrection it was necessary that many should be done, in order that they might believe that He was the Son of God, so was it also after the Resurrection, in order that they might admit that He had arisen. For another reason also he has added, “In the presence of His disciples,” because He conversed with them alone after the Resurrection; wherefore also He said, “The world seeth Me no more.” ( John 14.19 .) Then, in order that thou mayest understand that what was done was done only for the sake of the disciples, he added,
John 20.31 . “That believing ye might have life in His Name.” 2583
Speaking generally to mankind, and showing that not on Him who is believed on, but on ourselves, he bestows a very great favor. “In His Name,” that is, “through Him”; for He is the Life.
John 21.1 . “After these things, Jesus showed Himself again to the disciples at the sea of Tiberias.” 2584
Seest thou that He remaineth not with them continually, nor as before? He appeared, for instance, in the evening, and flew away; then after eight days again once, and again flew away; then after these things by the sea, and again with great terror. But what is the, “showed”? From this it is clear that He was not seen unless He condescended, because His body was henceforth incorruptible, and of unmixed purity. 2585 But wherefore hath the writer mentioned the place? To show that he had now taken away the greater part of their fear, so that they now ventured forth from their dwelling, and went about everywhere. For they were no longer shut up at home, but had gone into Galilee, avoiding the danger from the Jews. Simon, therefore, comes to fish. For since neither was He with them continually, nor was the Spirit yet given, nor they at that time yet entrusted with anything, having nothing to do, they went after their trade.
John 21.2 . “There were together Simon Peter, and Thomas, 2586 and Nathanael,” 2587 (he that was called by Philip,) “and the sons of Zebedee, and two others.” 2588
Having then nothing to do, they went to their fishing, 2589 and this same they did by night, because they were greatly afraid. This Luke also mentions; 2590 but this is not the same occasion, but a different one. And the other disciples followed, because they were henceforth bound to one another, and at the same time desired to see the fishing, and to bestow 2591 their leisure well. As they then were laboring and wearied, Jesus presenteth Himself before them, and doth not at once reveal Himself, so that they enter into converse with Him. He therefore saith to them,
John 21.5 . “Have ye 2592 any meat 2593 ?”
For a time He speaketh rather after a human manner, as if about to buy somewhat of them. But when they made signs that they had none, He bade them cast their nets to the right; and on casting they obtained a haul. 2594 But when they recognized Him, the disciples Peter and John again exhibited the peculiarities of their several tempers. The one was more fervent, the other more lofty; the one more keen, the other more clear-sighted. On this account John first recognized Jesus, Peter first came to Him. 2595 For no ordinary signs were they which had taken place. What were they? First, that so many fish were caught; then, that the net did not break; 2596 then, that before they landed, the coals had been found, and fish laid thereon, and bread. 2597 For He no longer made things out of matter already subsisting, as, through a certain dispensation, He did before the Crucifixion. When therefore Peter knew Him, he threw down all, both fish and nets, and girded himself. Seest thou his respect and love? Yet they were only two hundred cubits off; but not even so could Peter wait to go to Him in the boat, but reached the shore by swimming. What then doth Jesus?
John 21.12 . “Come,” He saith, “dine.” “And none of them durst ask Him.” 2598
For they no longer had the same boldness, nor were they so confident, nor did they now approach Him with speech, but with silence and great fear and reverence, sat down giving heed to Him.
“For they knew that 2599 it was the Lord.”
And therefore they did not ask Him, “Who art Thou?” But seeing that His form was altered, and full of much awfulness, they were greatly amazed, and desired to ask somewhat concerning it; but fear, and their knowledge that He was not some other, but the Same, checked the enquiry, and they only ate what He created for them 2600 with a greater exertion of power than before. For here He no more looketh to heaven, nor performeth those human acts, showing that those also which He did were done by way of condescension. And to show that He remained not with them continually, nor in like manner as before, It saith that,
John 21.14 . “This was the third time that Jesus appeared to them, 2601 after that He arose from the dead.”
And He biddeth them “to bring of the fish,” to show that what they saw was no appearance. But here indeed it saith not that He ate with them, but Luke, in another place, saith that He did; for “He was eating together with them.” 2602 ( Acts i. 4 .) But the, “how,” it is not ours to say; for these things came to pass in too strange a manner, not as though His nature now needed food, but from an act of condescension, in proof of the Resurrection.
[3.] Perhaps when ye heard these things, ye glowed, and called those happy who were then with Him, and those who shall be with Him at the day of the general Resurrection. Let us then use every exertion that we may see that admirable Face. For if when now we hear we so burn, and desire to have been in those days which He spent upon earth, and to have heard His Voice, and seen His face, and to have approached, and touched, and ministered unto Him; consider how great a thing it is to see Him no longer in a mortal body, nor doing human actions, but with a body guard of Angels, being ourselves also in a form of unmixed purity, and beholding Him, and enjoying the rest of that bliss which passes all language. Wherefore, I entreat, let us use every means, so as not to miss such glory. For nothing is difficult if we be willing, nothing burdensome if we give heed. “If we endure, we shall also reign with Him.” ( 2 Tim. ii. 12 .) What then is, “If we endure”? If we bear tribulations, if persecutions, if we walk in the strait way. For the strait way is by its nature laborious, but by our will it is rendered light, from the hope of things to come. “For our present light affliction worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at those which are not seen.” ( 2 Cor. 4:17, 18 .) Let us then transfer our eyes to heaven, and continually imagine “those” things, and behold them. For if we always spend our time with them, we shall not be moved to desire the pleasures of this world, nor find it hard to bear its sorrows; but we shall laugh at these and the like, and nothing will be able to enslave or lift us up, if only we direct our longing thither, 2603 and look to that love. 2604 And why say I that we shall not grieve at present troubles? We shall henceforth not even appear to see them. Such a thing is strong desire. 2605 Those, for instance, who are not at present with us, but being absent are loved, we image every day. For mighty is the sovereignty of love, 2606 it alienates the soul from all things else, and chains to the desired object. If thus we love Christ, all things here will seem to be a shadow, an image, a dream. We too shall say, “Who shall separate us from the love of Christ? Shall tribulation, or distress?” ( John 8.35 .) He said not, “money, or wealth, or beauty,” (these are very mean and contemptible,) but he hath put the things which seem to be grievous, famines, persecutions, deaths. He then spat on these even, as being nought; but we for the sake of money separate ourselves from our life, and cut ourselves off from the light. And Paul indeed prefers “neither death, nor life, nor things present, nor things to come, nor any other creature,” to the love which is towards Him; but we, if we see a little portion of gold, are fired, and trample on His laws. And if these things are intolerable when spoken of, much more are they so when done. 2607 For the terrible thing is this, that we shudder to hear, but do not shudder to do: we swear readily, and perjure ourselves, and plunder, and exact usury, care nothing for sobriety, desist from exactness in prayer, transgress most of the commandments, and for the sake of money make no account of our own members. 2608 For he that loves wealth will work ten thousand mischiefs to his neighbor, and to himself as well. He will easily be angry with him, and revile him, and call him fool, and swear and perjure himself, and does not 2609 even preserve the measures of the old law. For he that loves gold will not love his neighbor; yet we, for the Kingdom’s sake, are bidden to love even our enemies. Now if by fulfilling the old commandments, we shall not be able to enter the Kingdom of heaven, unless our righteousness exceed and go beyond them, when we transgress even these, what excuse shall we obtain? He that loves money, not only will not love his enemies, but will even treat his friends as enemies.
[4.] But why speak I of friends? the lovers of money have often ignored nature itself. Such a one knows not kindred, remembers not companionship, reverences not age, has no friend, but will be ill-disposed towards all, and above all others to himself, not only by destroying his soul, but by racking himself with ten thousand cares, and toils, and sorrows. For he will endure foreign travels, hatreds, dangers, plots, anything whatever, only that he may have in his house the root of all evil, and may count much gold. What then can be more grievous than this disease? It is void of any luxury or pleasure, for the sake of which men often sin, it is void of honor or glory. For the lover of money suspects that he has tens of thousands, and really has many, who accuse, and envy, and slander, and plot against him. Those whom he has wronged hate him as having been ill-used; those who have not yet suffered, fearing least they may suffer, and sympathizing with those who have, manifest the same hostility; while the greater and more powerful, being stung and indignant on account of the humbler sort, and at the same time also envying him, are his enemies and haters. And why speak I of men? For when one hath God also made his enemy, what hope shall there then be for him? what consolation? what comfort? He that loves riches will 2610 never be able to use them; he will be their slave and keeper, not their master. For, being ever anxious to make them more, he will never be willing to spend them; but he will cut short himself, and be in poorer state than any poor man, as nowhere stopping in his desire. Yet riches are made not that we should keep, but that we should use them; but if we are going to bury them for others, what can be more miserable than we, who run about desiring to get together the possessions of all men, 2611 that we may shut them up within, and cut them off from common use? But there is another malady not less than this. Some men bury their money in the earth, others in their bellies, and in pleasure and drunkenness; together with injustice adding to themselves the punishment of wantonness. Some minister with their substance to parasites and flatterers, others to dice and harlots, others to different expenses of the same kind, cutting out for themselves ten thousand roads that lead to hell, but leaving the right and sanctioned road which leads to heaven. And yet it hath not greater gain only, but greater pleasure than the things we have mentioned. For he who gives to harlots is ridiculous and shameful, and will have many quarrels, and brief pleasure; or rather, not even brief, because, give what he will to the women his mistresses, they will not thank him for it; for, “The house of a stranger is a cask with holes.” ( Prov. xxiii. 27 , LXX.) Besides, that sort of persons is impudent, 2612 and Solomon hath compared their love to the grave; and then only do they stop, when they see their lover stripped of all. Or rather, such a woman doth not stop even then, but tricks herself out the more, and tramples on him when he is down, and excites much laughter against him, and works him so much mischief, as it is not possible even to describe by words. Not such is the pleasure of the saved; for neither hath any there a rival, but all rejoice and are glad, both they that receive blessings, and they that look on. No anger, no despondency, no shame, no disgrace, besiege the soul of such a one, but great is the gladness of his conscience, and great his hope of things to come; bright his glory, and great his distinction; and more than all is the favor and safety which is from God, and not one precipice, nor suspicion, but a waveless harbor, and calm. Considering therefore all these things, and comparing pleasure with pleasure, let us choose the better, 2613 that we may obtain the good things to come, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen.
Footnotes
325:2575“ But he said unto them, Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side. ” N.T.
325:2576“ will not, ” N.T.
325:2577John 20.26 . “ And after eight days again His disciples were within, and Thomas with them; then came Jesus, the door being shut, and stood in the midst, and said, Peace be unto you. ” N.T.
326:2578παχύτητος
326:2579al. “ raiseth Himself, ” or, “ is raised. ”
326:2580or, “ henceforth, ” λοιπὸν
326:2581According to Savile’s conject. and two mss. πῶς ἂν ταῦτα for πῶς ἐνταῦθα
326:2582“ of His disciples, which are not written in this book, ” N.T.
326:2583John 20.31 . “ But these are written, that ye might believe that Jesus is the Christ, the Son of God, and that, ” &c. N.T.
326:2584“ of Tiberias; and on this wise showed He Himself, ” N.T.
326:2585ἀ κήρατον
326:2586“ Thomas, called Didymus. ”
326:2587“ Nathanael of Cana in Galilee. ”
326:2588“ two other of His disciples, ” N.T.
326:2589John 21:3, 4 . “ Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing. But when the morning was now come, Jesus stood on the shore, but the disciples knew not that it was Jesus. ” N.T.
326:2590Luke xxiv. 37 . “ But they were terrified and affrighted. ”
326:2591al. “ dispose. ”
326:2592“ Children, have ye, ” N.T.
326:2593or, “ fish, ” προσφάγιον , that which is eaten with the bread.
327:2594John 21:5, 6, 8 . “ They answered Him, No. And He said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. And the other disciples came in a little ship, for they were not far from land, but as it were two hundred cubits, dragging the net with fishes. ” N.T.
327:2595John 21.7 . “ Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, (for he was naked,) and did cast himself into the sea. ” N.T.
327:2596John 21.11 . “ Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken. ” N.T.
327:2597John 21:9, 10 . “ As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. Jesus saith unto them, Bring of the fish which ye have now caught. ” N.T.
327:2598“ ask him, Who art Thou? ” N.T.
327:2599“ knowing that, ” N.T.
327:2600John 21.13 . “ Jesus then cometh, and taketh bread, and giveth them, and fish likewise. ” N.T.
327:2601“ was manifested to His disciples. ” N.T.
327:2602συναλιζόμενος αὐτοῖς ἦν . The words are rendered as above in the margin of the Auth. Version, and St. Chrys. seems to have so understood them. The Vulgate has, “convescens ” The literal sense is either “ eating salt with them, ” or, as in the text of Auth. Version, “ being assembled with. ”
327:2603al. “ increase that longing. ”
327:2604ἀ γάπην
327:2605ὁ ἔρως
328:2606ἀ γάπης
328:2607al. “ much more those (i.e. the opposite) when not done. ”
328:2608i.e. our members in Christ.
328:2609al. “ will not. ”
328:2610al. “ From his riches? he will. ”
328:2611al. “ get together all. ”
328:2612lit. “ forward. ”
329:2613al. “ the better things. ”
Homily LXXXVIII.
John xxi. 15
“So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou Me more than these? He saith unto Him, Yea, Lord, Thou knowest that I love Thee.”
[1.] There are indeed many other things which are able to give us boldness towards God, and to show us bright and approved, but that which most of all brings good will from on high, is tender care for our neighbor. Which therefore Christ requireth of Peter. For when their eating was ended, Jesus saith to Simon Peter, “Simon, son of Jonas, lovest thou Me more than these? He saith unto Him, Yea, Lord, Thou knowest that I love Thee.”
“He saith unto him, Feed My sheep.” 2614
And why, having passed by the others, doth He speak with Peter on these matters? He was the chosen one of the Apostles, the mouth of the disciples, the leader of the band; on this account also Paul went up upon a time to enquire of him rather than the others. And at the same time to show him that he must now be of good cheer, since the denial was done away, 2615 Jesus putteth into his hands the chief authority 2616 among the brethren; and He bringeth not forward the denial, nor reproacheth him with what had taken place, but saith, “If thou lovest Me, preside over thy brethren, and the warm love which thou didst ever manifest, and in which thou didst rejoice, show thou now; and the life which thou saidst thou wouldest lay down for Me, now give for My sheep.”
When then having been asked once and again, he called Him to witness who knoweth the secrets of the heart, 2617 and then was asked even a third time, 2618 he was troubled, fearing a repetition of what had happened before, (for then, having been strong in assertion, he was afterwards convicted,) and therefore he again betaketh himself to Him. For the saying,
John 21.17 . “Thou knowest all things,” meaneth, “things present, and things to come.” Seest thou how he had become better and more sober, being no more self-willed, or contradicting? For on this account he was troubled, “lest perchance I think that I love, and love not, as before when I thought and affirmed much, yet I was convicted at last.” But Jesus asketh him the third time, and the third time giveth him the same injunction, to show at what a price He setteth the care 2619 of His own sheep, and that this especially is a sign of love towards Him. And having spoken to him concerning the love towards Himself, He foretelleth to him the martyrdom which he should undergo, showing that He said not to Him what he said as distrusting, but as greatly trusting him; wishing besides to point out a proof of love towards Him, and to instruct us in what manner especially we ought to love Him. Wherefore He saith,
John 21.18 . “When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest; but when thou art old, others shall gird thee, 2620 and carry thee whither thou willest not.”
And yet this he did will, and desired; on which account also He hath revealed it to him. For since Peter had continually said, “I will lay down my life for Thee” ( John 13.37 ), and, “Though I should die with Thee, yet will I not deny Thee” ( Matt. xxvi. 35 ): He hath given him back 2621 his desire. What then is the, “Whither thou willest not”? He speaketh of natural feeling, and the necessity of 2622 the flesh, and that the soul is unwillingly torn away from the body. So that even though the will were firm, yet still even then nature would be found in fault. For no one lays aside the body without feeling, God, as I said before, having suitably ordained this, that violent deaths might not be many. For if, as things are, the devil has been able to effect this, and has led ten thousand to precipices and pits; had not the soul felt such a desire for the body, the many would have rushed to this under any common discouragement. The, “whither thou willest not,” is then the expression of one signifying natural feeling.
But how after having said, “When thou wast young,” doth He again say, “When thou art old”? For this is the expression of one declaring that he was not then young; (nor was he; nor yet old, but a man of middle age. 2623 ) Wherefore then did He recall to his memory his former life? Signifying, that this is the nature of what belongeth to Him. In things of this life the young man is useful, the old useless; “but in Mine,” He saith, “not so; but when old age hath come on, then is excellence brighter, then is manliness more illustrious, being nothing hindered by the time of life.” This He said not to terrify, but to rouse Him; for He knew his love, and that he long had yearned for this blessing. At the same time He declareth the kind of death. For since Peter ever desired to be in the dangers which were for His sake, “Be of good cheer,” He saith, “I will so satisfy thy desire, that, what thou sufferedst not when young, thou must suffer when thou art old.” Then the Evangelist, to rouse the hearer, has added,
John 21.19 . “This spake He, signifying by what death he should glorify God.”
He said not, “Should die,” but, “Should glorify God,” that thou mayest learn, that to suffer for Christ, is glory and honor to the sufferer.
“And when He had spoken this, He saith, 2624 Follow Me.”
Here again He alludeth to his tender carefulness, and to his being very closely attached to Himself. And if any should say, “How then did James receive the chair at Jerusalem?” I would make this reply, that He appointed Peter 2625 teacher, not of the chair, but of the world.
John 21:20, 21 . “Then Peter turning about, seeth the disciple whom Jesus loved following; who also leaned on His breast at supper; and saith, 2626 Lord, and what shall this man do?”
[2.] Wherefore hath he reminded us of that reclining? Not without cause or in a chance way, but to show us what boldness Peter had after the denial. For he who then did not dare to question Jesus, but committed the office to another, was even entrusted with the chief authority over the brethren, and not only doth not commit to another what relates to himself, but himself now puts a question to his Master concerning another. John is silent, but Peter speaks. He showeth also here the love which he bare towards him; for Peter greatly loved John, as is clear from what followed, and their close union is shown through the whole Gospel, and in the Acts. When therefore Christ had foretold great things to him, and committed the world to him, and spake beforehand of his martyrdom, and testified that his love was greater than that of the others, desiring to have John also to share with him, he said, “And what shall this man do?” “Shall he not come the same way with us?” And as at that other time not being able himself to ask, he puts John forward, so now desiring to make him a return, and supposing that he would desire to ask about the matters pertaining to himself, but had not courage, he himself undertook the questioning. What then saith Christ?
John 21.22 . “If I will that he tarry till I come, what is that to thee?” 2627
Since he spake from strong affection, and wishing not to be torn away from him, 2628 Christ, to show that however much he might love, he could not go beyond His love, saith, “If I will that he tarry—what is that to thee?” By these words teaching us not to be impatient, nor curious beyond what seemeth good to Him. For because Peter was ever hot, and springing forward to enquiries such as this, to cut short his warmth, and to teach him not to enquire farther, He saith this.
John 21.23 . “Then went this saying abroad among the brethren, that that disciple should not die; yet Jesus said not 2629 that he shall not die; but, If I will that he tarry till I come, what is that to thee?”
“Do not thou on any account suppose,” He saith, “that I order your matters after a single rule.” And this He did to withdraw them from 2630 their unseasonable sympathy for each other; for since they were about to receive the charge of the world, it was necessary that they should no longer be closely associated together; for assuredly this would have been a great loss to the world. Wherefore He saith unto him, “Thou hast had a work entrusted to thee, look to it, accomplish it, labor and struggle. What if I will that he tarry here? Look thou to and care for thine own matters.” And observe, I pray thee, here also the absence of pride in the Evangelist; for having mentioned the opinion of the disciples, he corrects it, as though they had not comprehended what Jesus meant. “Jesus said not,” he tells us, “that ‘he shall not die, but, If I will that he tarry.’”
John 21.24 . “This is the disciple which testifieth of these things, and wrote these things, and we know that his testimony is true.”
Why is it, that then, when none of the others do so, he alone uses these words, and that for the second time, witnessing to himself? for it seems to be offensive to the hearers. What then is the cause? He is said to have been the last who came to writing, Christ 2631 having moved and roused him to the work; and on this account he continually sets forth his love, alluding to the cause by which he was impelled to write. Therefore also he continually makes mention of it, to make his record trustworthy, and to show, that, moved from thence, 2632 he came to this work. “And I know,” he saith, “that the things are true which he saith. And if the many believe not, it is permitted them to believe from this.” “From what?” From that which is said next.
John 21.25 . “There are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written.”
“Whence it is clear that I could not have written to court favor; for I who, when the miracles were so many, have not even related so many as the others have, but omitting most of them, have brought forward the plots of the Jews, the stonings, the hatred, the insults, the revilings, and have shown how they called Him a demoniac and a deceiver, certainly could not have acted to gain favor. For it behooved one who courted favor to do the contrary, to reject 2633 the reproachful, to set forth the glorious.” Since then he wrote what he did from full assurance, he does not decline to produce his own testimony, challenging men separately to enquire into and scrutinize the circumstances. For it is a custom with us, when we think that we are speaking exactly true, never to refuse our testimony; and if we do this, much more would he who wrote by the Spirit. What then the other Apostles when they preached declared, he also saith; “We are witnesses of the things spoken, 2634 and the Spirit which He hath given 2635 to them that obey Him.” ( Acts v. 32 .) And besides, he was present at all, and did not desert Him even when being crucified, and had His mother entrusted to him; all which things are signs of his love for Him, and of his knowing all things exactly. And if he has said that so many miracles had taken place, marvel thou not, but, considering the ineffable power of the Doer, receive with faith what is spoken. For it was as easy for Him to do whatever He would, as it is for us to speak, or rather much easier; for it sufficed that He should will only, and all followed.
[3.] Let us then give exact heed to the words, and let us not cease to unfold and search them through, for it is from continual application that we get some advantage. So shall we be able to cleanse our life, so to cut up the thorns; for such a thing is sin and worldly care, fruitless and painful. And as the thorn whatever way it is held pricks the holder, so the things of this life, on whatever side they be laid hold of, give pain to him who hugs and cherishes them. Not such are spiritual things; they resemble a pearl, whichever way thou turn it, it delights the eyes. As thus. A man hath done a deed of mercy; he not only is fed with hopes of the future, but also is cheered by the good things here, being everywhere full of confidence, and doing all with much boldness. He hath got the better of an evil desire; even before obtaining the Kingdom, he hath already received the fruit here, being praised and approved, 2636 before all others, 2637 by his own conscience. And every good work is of this nature; just as conscience also punishes wicked deeds here, even before the pit. For if, after sinning, thou considerest the future, thou becomest afraid and tremblest, though no man punish thee; if the present, thou hast many enemies, and livest in suspicion, and canst not henceforth even look in the face those who have wronged thee, or rather, those who have not wronged thee. 2638 For we do not in the case of those evil deeds reap so much pleasure, as we do despondency, when conscience cries out against us, men, without, condemn us, God is angered, the pit travailing to receive us, our thoughts not at rest. A heavy, a heavy and a burdensome thing is sin, harder to bear than any lead. He at least who hath any sense of it will not be able to look up ever so little, though he be very dull. Thus, for instance, Ahab, though very impious, when he felt this, walked bending downwards, crushed and afflicted. On this account he clothed himself in sackcloth, and shed fountains of tears. ( 1 Kings xxi. 27 .) If we do this, and grieve as he did, we shall put off our faults as did Zacchæus, and we too shall obtain some pardon. ( Luke xix. 9 .) For as in the case of tumors, 2639 and fistulous ulcers, 2640 if one stay not first the discharge which runs over and inflames the wound, how many soever remedies he applies, while the source of the evil is not stopped, he doth all in vain; so too if we stay not our hand from covetousness, and check not that evil afflux of wealth, although we give alms, we do all to no purpose. For that which was healed by it, 2641 covetousness coming after is wont to overwhelm 2642 and spoil, and to make harder to heal than before. Let us then cease from rapine, and so do alms. But if we betake ourselves to precipices, how shall we be able to recover ourselves? 2643 for if one party (that is, alms-doing) were to pull at a falling man from above, while another was forcibly dragging him from below, the only result of such a struggle would be, that the man would be torn asunder. That we may not suffer this, nor, while covetousness weighs us down from below, alms-doing depart and leave us, let us lighten ourselves, and spread our wings, 2644 that having been perfected by the riddance of evil things, and the practice of good, 2645 we may obtain the goods everlasting, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, dominion, and honor, now and ever and world without end. Amen.
Footnotes
329:2614“ My lambs, ” N.T.
329:2615lit. “ driven away. ”
329:2616προστασίαν
329:2617John 21.16 . “ He saith to him again the second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed my sheep. ” N.T.
329:2618John 21.17 . “ He saith unto him the third time, Simon, son of Jonas, lovest thou Me? Peter was grieved because He said unto him the third time, Lovest thou Me; and he said unto Him, Lord, Thou knowest all things; Thou knowest that I love Thee. Jesus saith unto him, Feed my sheep. ” N.T.
329:2619προστασίαν
329:2620“ when thou art old thou shalt stretch forth thy hands, and another shall gird thee, ” &c. N.T. and some mss.
329:2621al. “ given him. ”
329:2622i.e. weakness inseparable from.
330:2623lit. “ a perfect man. ”
330:2624“ saith unto him, ” N.T.
330:2625lit. “ this man. ”
330:2626“ at supper, and said, Lord, which is he that betrayeth Thee? Peter seeing him saith. ” N.T.
330:2627“ to thee? Follow thou Me. ” N.T.
330:2628i.e. St. John.
330:2629“ said not unto him, ” N.T.
330:2630al. “ on account of. ”
331:2631al. “ God. ”
331:2632i.e. by his love.
331:2633al. “ conceal. ”
331:2634“ His witnesses of these words. ”
331:2635“ Holy Spirit which God hath given. ” N.T.
331:2636lit. “ admired. ”
331:2637or, “ all other things. ”
331:2638i.e. in wronging thee, have not wronged thee, because thou deservest punishment.
331:2639al. “ diseases. ”
331:2640συρίγγων
332:2641i.e. by the alms.
332:2642al. “ undo. ”
332:2643lit. “ recover breath. ”
332:2644lit. “ expand ourselves. ”
332:2645Sav. and Ben. “ everlasting goods. ” But mss. omit αἰωνίων
the homilies of St. john Chrysostom
archbishop of constantinople,
on the
epistle to the hebrews
The Oxford Translation Revised, with Introduction and Notes, by
rev. frederic gardiner, d.d.
late professor in the berkeley divinity school, middletown, conn.
Preface.
————————————
This volume completes the series of St. Chrysostom’s Homilies on the New Testament. Translated a quarter of a century ago by the Rev. T. Keble, Vicar of Bisley, and revised with great labor in the use of the then existing editions by his brother, the Vicar of Hursley, it was thought best to delay the publication until Dr. Field had completed the long-delayed publication of the Greek Text. This appeared in 1862.
The editing of the text of St. Chrysostom’s Homilies is attended with peculiar difficulties. Written sermons, 2646 if ever preached in those days, were the exception. Those which have been preserved to us have been generally taken down by some hearer. St. Augustine afterwards revised his, when brought to him for the purpose. In the case of St. Chrysostom’s Homilies on the Acts of the Apostles, as well as of the present volume, there are two distinct text still extant: that originally taken down by the short-hand writer, and another, when this had been polished and made neat at a subsequent time. Dr. Field’s great labor then in the Greek Text of the present volume had been to restore the older form of these Homilies. He had ample material, both in Greek mss ., in a Catena published not many years ago by our Dr. Cramer , Principal of New Inn Hall, which exhibit the older text (the former half of a second Catena, compiled by Niketas, 2647 Archbishop of Heraclea in Thrace in the eleventh century, and published by the same Dr. Cramer, appears to use both); and, of yet more importance, in Latin versions.
Cassiodorus, an Italian, who lived about 150 years after St. Chrysostom, in the earlier part of his treatise, de Institutione Divinarum Litterarum , cap. 8 (opp. t. ii. p. 543, ed. Rotom. 1679) in describing a volume of St. Paul’s Epistles, in which 13 of the Epistles had a good commentary, goes on, “But in regard to the Epistle to the Hebrews which St. John Bishop of Constantinople treated of in Greek in 34 homilies, we have caused Mutianus, a most eloquent man, to translate them into Latin, that the order of the Epistles might not be unduly broken off.”
To Cassiodorus then we own the Latin version of Mutianus which has come down to us, and which, translated from the older form of text, has been a great assistance in the editing. It is often quoted in the foot-notes. In p. 167 there is also given an extract from the 13th Homily by Facundus, an African Bishop, who lived about the same time with Mutianus, but who apparently translated the passage into Latin for himself.
The short-hand writer, who took down these Homilies and thus preserved them to us, is not unknown to us. It is St. Chrysostom’s dearly-loved friend the Priest Constantine or Constantius. 2648 For the title is, “Homilies of St. John Chrysostom Archbishop of Constantinople on the Epistle to the Hebrews, published after his decease, from notes by Constantine, Presbyter of Antioch.”
At the beginning of St. Chrysostom’s exile in 404, when he was in Nicæa, in a Letter which he wrote to Constantius about a mission which he had set on foot at Phœnicia (Ep. 121 t. iii. pp. 721, 722, ed. Montf.), he begs him “not to cease having a care for the Churches of Phœnicia and Arabia and the east, and to write to” St. Chrysostom “quite often, and tell him how many Churches had been built in a year and what holy men had gone into Phœnicia.” Soon after, Constantius seems to have asked leave of St. Chrysostom to join him; for in his 13th letter to Olympias on arriving at Cocussus or Cucusus in Cappadocia, now Goksyn, his bitter place of exile, St. Chrysostom says (ib. p. 594), “My Lord, the most pious priest Constantius, would fain have been here long ago, for he wrote to me begging that I would let him come.” About this time, perhaps while Constantius was on his actual journey to Cucusus, St. Chrysostom writes to him (Ep. 225, p. 724), grieved at not having heard from him, and speaks of their great love for each other and of Constantius’ goodness to the poor, the fatherless and widows: soon after he writes from Cucusus to Elpidius bishop of Laodicea (Ep. 114, p. 656), “the most reverend priests Constantius and Euethius are here with us.” There are extant two Letters of Constantius, one of them to his mother, written while he was companion of St. Chrysostom there (pp. 731 and 734). In the course of this banishment St. Chrysostom writes (Ep. 123, pp. 663, 664) about this Phœnician mission to “the priests and monks in Phœnicia, who were instructing the Gentiles there,” encouraging them in their work, and saying that he had given orders that all their expenses “in clothing, shoes, and support of the brethren should be bountifully supplied,” and adds that they will know about his affairs from Constantius’ letter. In a letter to Gerontius (Ep. 54, p. 623) written during this exile about the mission in Phœnicia, St. Chrysostom says that he had intrusted Constantius to give Gerontius all he needed whether “for building or for the needs of the brethren.”
To Constantius’ piety we owe the preservation of these Homilies. One very special value of them lies in the pious fervent exhortation at the end of each, on Penitence, Almsgiving, or whatever St. Chrysostom had at the time chiefly in mind, breathing forth words from a heart, filled with the love of God and that longed for his flock to partake it.
Hom . 1 on sin and Almsgiving
2 on high thoughts and on poverty and wealth
3 on God’s gifts to each
4 on heathen practices at funerals
5 on temptation
6 on Heaven
7 on old age
8 on study of Scriptures
9 on Penitence and confession of our sins
10 on relieving distress
11 on Almsgiving and giving to beggars
12 on free-will and Penitence
13 on not postponing Baptism and on a right life
14 on Thought of God and earnest prayer
15 on sin-enslavement and on untimely laughter
16 on dwelling in Heaven
17 on worthily receiving Holy Communion
18 on the Might of Poverty
19 on the great Gain of loving one’s neighbor
20 on slavery to possessions and on Thankfulness
21 on gossip
22 on seeking God , on His protection and enduring Temptation
23 on the loss of God
24 on the acquirement of Virtue
25 on not caring for things of the world nor partaking with the covetous
26 on loyalty to God
27 on the might of Prayer and on minding us that we are sinners
28 value of Affliction and on simplicity of life and adornment of the soul
29 on the Peril of Luxury
30 on helping each other in way of salvation
31 on Penitence and keeping in mind our sins
32 on the Might of mercifulness to others
33 on the value of affliction, trial, poverty, and on Thankfulness
34 on using with intensity of mind and purpose, the Grace of the Spirit .
After the publication of Dr. Field’s text ( Bibliotheca Patrum Ecclesiae Catholicae Qui ante Orientis et Occidentis schisma floruerunt , tom. vii. Oxonii 1862) the translation was again very carefully revised by that text by the Rev. Dr. Barrow , Principal of St. Edmund Hall: he also wrote heads for the present Preface. The headings were given (as far as could be done) in the ms . and many of them have been retained; others, fitting in less well with the printed page, seemed to need a little modification. For an occasional note enclosed in brackets, the son of the one remaining Editor of the Library is responsible.
P. E. Pusey.
Oxford , May, 1877.
[It has seemed better in this edition to conform the translation of the Scripture texts to some one standard. St. Chrysostom used the current text of his day, which, on the whole, was more like the Textus Receptus , the basis of the A.V., than the more critical text followed by the R.V. It has therefore seemed best to take the A.V. as the standard (except where St. Chrysostom has followed a different text), but note has been made of any variations of the R.V. materially affecting the sense. There remain a number of loose quotations and combinations of different texts, and in these the English translation is retained.
Effort has been made to simplify the language and remove involved constructions in the translation of the Homilies. The English translation was originally made from the Benedictine, and afterwards revised from Field’s more accurate text, and the differences between these have sometimes been overlooked. Besides this, it has often been possible to give St. Chrysostom’s meaning more accurately,—sometimes even reversing the sense. There are, however, many very felicitous translations in the English edition which have been retained. It is a revision, and not a new translation.
All the notes in the English edition have been scrupulously retained, additions being enclosed in square brackets, with the initials of the reviser. An introduction on the authorship of this Epistle has been inserted.—F.G.]
[Published after his decease.—F.G., jr.]
Footnotes
337:2646See an animadversion of St. Cyril Alex. on those who committed to writing other people’s sermons and thus preserved what might have been less deliberately uttered as though it had been thoroughly well weighed. De Ador . viii. t. i. 267. See also the constantly occurring expressions in St. Augustine, which belong to the natural extemporaneous delivery, but which would be untrue in the delivery of written sermons. The Preface to the first volume of St. Augustin on St. John, in this Library, written by the Rev. H. Browne, contains interesting details of St. Augustine’s preaching. Fleury remarks of Atticus, Archbishop of Constantinople, in the beginning of the fifth century, just after St. Chrysostom’s decease, “His sermons were indifferent, so that no one took the trouble to take them down in writing.” Fleury, Eccles. Hist . xxii. 9, p. 133, Oxford translation. The extract, however, which St. Cyril has preserved of Atticus ( de recta fide ad Arcadiam Marinamque , repeated in his Apol. adv. Episcopos Orientales , cap. 4) is eloquent and pious.
337:2647Dr. Cramer had published this from the Paris ms . Cod. Reg. 238, which contains the first half only: but the whole catena is extant in the Library of St. Ambrose at Milan (E. 63 part inf.).
337:2648Montfaucon observes that the Manuscripts frequently interchange the name.
Introduction.
by the american reviser.
————————————
In the following Homilies St. Chrysostom assumes throughout St. Paul’s authorship of the Epistle, and in his opening Homily deals with considerable ingenuity with several of the most obvious objections to the Pauline authorship.
The Epistle, however, is anonymous, and is not attributed to St. Paul by the most ancient historical testimony which has come down to us, nor is his authorship generally recognized by modern criticism. It is interesting, therefore, to enquire whether St. Chrysostom, in adopting the prevailing view of his time, did so on sufficient grounds.
The history of the matter is very curious. At the close of the second century Tertullian speaks positively and unhesitatingly of the Epistle to the Hebrews as written by Barnabas, the early and long-continued companion of St. Paul. 2649 But there happened to be current in the ancient Church another epistle ascribed to Barnabas, and then commonly received as his, though generally considered spurious. The two epistles were so entirely unlike that no one could well receive them both as from the same author. The result was different in different parts of the Church. In the West, although the Epistle to the Hebrews had been used very largely by Clement of Rome, it came to be discredited altogether, and did not secure general recognition until the fourth century; it was then gradually acknowledged and attributed, at first doubtfully, but afterwards by common consent, to St. Paul. In the East, on the other hand, the Epistle itself was firmly accepted from the first, but with no certain tradition and much questioning in regard to its author. The suggestion of its Pauline authorship seems to have been made by Pantænus, the teacher of Clement of Alexandria, and a contemporary of Tertullian. We have his opinion, however, only at third hand, in a quotation preserved by Eusebius 2650 from a lost work of Clement, and it is impossible to tell on what grounds he rested his opinion, or whether it was a mere personal speculation, like the reason he gives for the omission of the name of St. Paul in connection with the Epistle.
His disciple Clement adopted the suggestion not without hesitation. No one familiar with Greek, which was still the current language of the East, and especially of Alexandria, could fail to be struck by the extreme difference of style between this Epistle and those of St. Paul. Clement, therefore, conjectured that it might have been originally written by St. Paul in Hebrew and translated into Greek by St. Luke. This again is second-hand opinion preserved to us by Eusebius. 2651 Nevertheless, in other works, which are still extant, he frequently cites the Epistle as St. Paul’s.
Clement was succeeded in his catechetical office at Alexandria by Origen, a profound thinker and scholar. He was strongly impressed with the difference between the Greek of this and of the Pauline Epistles, and speaks of the matter in different parts of his voluminous works, sometimes suggesting the Clementine hypothesis, sometimes speaking of the variety of opinions and traditions on the subject, sometimes speaking of St. Luke or of Clement of Rome as the probable author, but summing up his perplexity (in language, quoted fully by Eusebius), by saying that who really was the author, God only knows. 2652
Thus far the question of authorship was evidently an open one on which everyone was free to hold his own opinion, or uncertainty of opinion. Tertullian speaks of the authorship of Barnabas simply as a fact, without an allusion to any doubt on the matter. But as the time went on, the attention of the masters of thought in the Church became more and more engrossed with doctrinal questions, while those of exegesis and criticism more and more lost their interest, especially in the East. In the West there is no trace of any reference of the authorship of the Epistle to St. Paul until the middle of the fourth century; but after this the opinion spread rapidly, and under the influence of Augustine, in the year 393 somewhat hesitatingly, but in 419 positively, the provincial council of Carthage reckoned it among the Pauline Epistles. Augustine himself, however, sometimes expressed himself doubtfully, and although it had now become customary to quote the Epistle as St. Paul’s, yet scholars like Jerome, when distinctly treating of the question, express the old doubts and uncertainties of Origen. The assumption of the Pauline authorship was a convenience in maintaining the authority of the Epistle, and there being almost no one to call it in question, had come to be generally adopted in St. Chrysostom’s time, and remained almost unquestioned until the revival of learning at the period of the Reformation. Since then, while still remaining a popular impression, it has come to be rejected by the great majority of careful students.
In this variety of opinion from the earliest times, and in the absence of any consistent external evidence, we are plainly left free to form our own conclusions from internal evidence. Among the great number of authors suggested by different writers, the only names entitled to especial consideration are those of St. Paul (Chrysostom, Augustine, and later writers generally until modern times, but at present the only scholar of weight is Hofmann), St. Luke (besides the views of ancients given above, Calvin, Ebrard, Döllinger, and to a certain extent Delitzsch), Clement of Rome (Erasmus, Reithmaier, Bisping), Silas (Mynster, Böhme, Godet), Apollos (Luther, Semler, De Wette, Tholuck, Bunsen, Kurtz, Farrar, De Pressensé, Bleek, Hilgenfeld, Lünemann, Alford), and Barnabas (Ullmann, Wieseler, Ritschl, Grau, Thiersch, Weiss, Renan, Keil). Of the three first we have genuine writings with which to make a comparison; of the three last—assuming the spuriousness of the so-called Epistles of Barnabas—nothing remains.
The supposition of the authorship of St. Paul, although so long carelessly held, seems almost forbidden by an expression in the Epistle itself. St. Paul was always most strenuous in asserting that he had received his apostleship and his knowledge of the truth “not of man, neither by man, but by Jesus Christ, and God the Father” ( Gal. i. 1 ), while the author of this Epistle ranks himself among those who had received through the medium of others that Gospel “which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard Him” ( Heb. 2.3 ). All attempts to weaken the force of this evidence by considering the passage as merely an instance of the rhetorical figure koinosis , in which the writer identifies himself with his readers, and thus attributes to himself what properly belongs only to them, have been unsuccessful. Delitzsch considers that if the Epistle were the joint work of St. Paul and St. Luke, in which the former only supplied the general course of thought, leaving its expression entirely to the latter, even this expression, so singularly like Luke 1:1, 2 , might have been used; but this can only be by a practical surrender of the Pauline authorship. St. Paul everywhere lays such emphasis on the fact that his presentation of Christian truth was in no way whatever derived from man, but was from express divine instruction given to himself personally, that this passage must form a presumption against the Pauline authorship so strong as to be set aside only by clear and positive evidence. It has already appeared that there is no such external evidence; the internal will be examined below.
The authorship of Clement of Rome may also be set aside on two grounds: (1) That he quotes largely from this Epistle with the whole air of one citing from a higher authority to confirm his own teachings; and (2) that his own manner and style, as well as intellectual power, is so unlike as to make the supposition of a common authorship scarcely conceivable.
The early suggestion that the Epistle may have been written in Hebrew by St. Paul, more or less fully, and translated by St. Luke or St. Clement, or some other of his companions more or less paraphrastically, can find no favor with the modern scholar. If such a supposition is meant to leave the work essentially a translation, it encounters all the difficulties already mentioned against the Pauline authorship, and besides is opposed to abundant evidence that the work was originally written in Greek. “It abounds in compound words which are essentially Greek, which have no analogues in Aramaic or in Hebrew,” 2653 and it contains paronomasia , entering into the thought, which could only be possible in Greek. If, on the other hand, it is meant to express merely some connection of St. Paul with the thought and line of argument of the Epistle, it really gives up the Pauline authorship, and even this thread of connection may be found in the sequel difficult to retain.
In favor of the authorship of St. Paul so far as the ideas and essential argument of the Epistle are concerned, Origen urges the beauty of the thoughts, and there must be some force in this argument, or the Epistle could hardly have been so long and so widely attributed to him. Perhaps it may be summed up in the words of an eminent and now departed divine, 2654 “If the Epistle were not written by St. Paul, then we have the remarkable phenomenon that there were two men among the Christians of that age who were capable of writing it.” The theory has also a certain primâ facie probability, and offers a convenient way of reconciling the conflict of the external evidence. But of course it cannot be accepted merely on these grounds.
At the outset, on a general view of the Epistle, every one must be struck with the marked difference in its construction from any of St. Paul’s Epistles. The omission of his name at the beginning has been more or less satisfactorily accounted for from ancient times, but the reasons for this do not apply to the absence of any sort of salutation, “any heading or introductory thanksgiving,” by which St. Paul always takes pains to conciliate his readers, and of which there was especial need if he were writing to Hebrews disposed to prejudice against him. On the contrary, after the manner of St. Mark in his Gospel, the writer strikes directly into his subject, without any sort of preface. Another striking feature of difference is, that St. Paul always keeps close to his argument until it is complete, and then adds practical exhortations founded upon it, while in our Epistle each short division of the argument is separated from that which follows by its appropriate practical application. This indicates quite a different habit of mind, and it is difficult to fancy such a severely logical reasoner as St. Paul thus pausing in the flow of his argument. The style of the Epistle is so markedly different from that of St. Paul that attention has been drawn to this point from the time of Origen down. The “rounded oratorical periods” of the Hebrews are very unlike the “unstudied, broken, abrupt phraseology” of St. Paul. This difference might, in part at least, be accounted for as the work of the translator; only in that case, the translator could have been neither St. Luke, whose style is clear and smooth enough, but not at all oratorical, nor Clement, whose style is very unlike.
When we come to details, there are two passages which have been thought to favor a Pauline authorship. There is a quotation in Heb. x. 30 , which, it is alleged, agrees precisely with the same quotation in Rom. xii. 19 , but differs from either the Hebrew or the Greek of Deut. xxxii. 35 . The A.V. makes a slight variation in language between Romans and Hebrews, but the Textus Receptus of the original is the same: “Vengeance is mine; I will recompense, saith the Lord.” Now the LXX reads, “In the day of vengeance I will recompense”; the Hebrew, “mine [are] vengeance and recompense.” If, however, we examine any critical text, we shall find that the clause “saith the Lord,” is rejected as a gloss in this Epistle, while undisputed in Romans, thus constituting a difference between them. It is still true, however, that they both differ in the same way from the Hebrew and the LXX. This might be a difficulty were it not that the quotation as it is in this Epistle is found exactly in the Targum, and from that had probably passed into familiar use. Everywhere else the author of Hebrews quotes very closely from the LXX, and from that in what is known as its Alexandrine form, while St. Paul uses the Vatican text, quotes far more loosely, and often follows the Hebrew rather than the Greek.
The other passage really gives no clear indication at all, and as far as it goes, is rather at variance with Pauline authorship. In Heb. 12.23 the writer says, “Know ye that our brother Timothy is set at liberty; with whom, (if he come shortly,) I will see you.” It is of course possible that Timothy may have been imprisoned, at Rome or elsewhere, when St. Paul was with him; but as far as we know the history of the two, it seems unlikely. The passage might quite as well have been written by almost any of the companions of St. Paul who were also associated with Timothy.
When now, enquiry is made as to the indications to be found in the choice of words and construction of sentences, there is certainly room for some difference of opinion. Delitzsch has endeavored throughout his commentary on this Epistle to show that there is such a striking similarity between it and the writings of St. Luke as to favor decidedly the view that it was written by him; Lünemann, on the other hand, in the introduction to his commentary, has collected the instances of Delitzsch and remarks upon them, “So soon as we separate therefrom that which is not exclusively peculiar to Luke and the Epistle to the Hebrews; so soon as we also put out of the account that which Luke has only taken up out of the sources employed by him, and cease to lay any weight upon isolated expressions and turns of discourse which were the common property either of the Greek language in general, or of the later Greek in particular, and are only accidentally present in Luke and the Epistle to the Hebrews,—there is nothing whatever left of an actual affinity, such as must of necessity admit of being traced out between the works of the same author.” The fact seems to be that there is between these two writers as compared with the other New Testament writers a certain similarity, not so much of particular words and constructions, as of the general cast, both of the phraseology and the structure of the sentences; but that this similarity arises, not from the identity of the writers, but from the fact that both wrote in somewhat better Greek than is found in the rest of the New Testament. The grammars of the New Testament Greek continually refer to the fact, that certain classical constructions are found only, or at least more frequently, in these writers than elsewhere. But this does not prove more than that the author of this Epistle, as might easily have been the case with several of the companions of St. Paul, like St. Luke, was more accustomed to classical Greek usage than most of the earliest Christian writers.
An examination of the vocabulary of this Epistle in comparison with that of St. Paul, St. Luke, and the other New Testament writers will throw some light upon the question. In another place 2655 I have made such an examination with some care, and will here give a summary of its results. It is to be borne in mind that this Epistle is much shorter than the collective writings of St. Paul, or St. Luke, or of the other New Testament writers taken together. By a careful estimate of the actual length of these four groups it is found that, taking the longest as the standard, in order to determine the relative use of any word in them, it is necessary to multiply the number of its occurrences in St. Luke by 1.57, in St. Paul by 1.86, in Hebrews by 11.56. The results may in many instances prove fallacious. Any writer may use a word several times, even in a short passage, which he would not have used again had his writing been greatly extended; or he may not use a particular word once in twenty pages, when he will employ it several times in the twenty-first. Such facts must be borne in mind, but the above process seems to be the only means of making a comparative statement in figures; and when it is applied to a large number of words, and especially to whole groups of words which correspond to certain classes of ideas, the general result must have a decided bearing upon the question of authorship.
It has often been noticed that the number of words peculiar to any New Testament writer is an index of the number freely at his command. Peculiar words, it is true, are often required by peculiarity of subject, and may sometimes be what is called accidental. Still, when the number of them in any writer is unusually large, the fact has its value, and such words do abound in the writings of St. Luke and in the Epistle to the Hebrews above all others. 2656 No great importance perhaps should be attached to this point; yet as it is often brought forward, the exact facts should be ascertained. Excluding words occurring only in quotations from the LXX (which can have no bearing upon the characteristics of the writer), and also excluding words which depend on doubtful readings, the number of words found in the New Testament only in the Gospel of St. Luke is 249, in the Acts 414, in both taken together 724; the similar number in the much shorter Epistle to the Hebrews is 147, while even the Apocalypse, with all its peculiar subjects and imagery, has but 116, and none of the other books (except Matthew 114) reach as high as 100. This suggests that the writer of this Epistle was like St. Luke in having at his command a peculiarly rich vocabulary. But if the facts be looked at in another way, and the comparative length of the various books taken into consideration, a different result is reached. St. Luke’s Gospel has one peculiar word to every 9.76 lines; Acts, one to every 5.77; Hebrews, one to 4.45; but 1 Timothy has one to every three lines; 2 Timothy, one to 3.22; Titus, one to 2.97; James, one to 3.5; and so on with several of the shorter epistles. The result of such statistics appears to depend much upon how they are manipulated. Nevertheless, in no book of nearly equal, or of greater length, is the proportion so large as in this Epistle, except in the Acts. If the writings of various authors be taken collectively,—
St. Luke has 724 peculiar words = 1 to every 6.66 lines.
St. Paul has 777 peculiar words = 1 to every 5.25 lines.
Hebrews has 147 peculiar words = 1 to every 4.45 lines.
St. John has 244 peculiar words = 1 to every 13.46 lines.
All others taken together have 378 peculiar words = 1 to every 11.38 lines.
On the whole, then, the first impression of every reader is confirmed: St. Paul, St. Luke, and the author of Hebrews are alike distinguished from the other New Testament writers by the comparative richness of their vocabulary; yet, in view of the peculiar subjects treated in this Epistle, this fact has less significance than it might be entitled to under other circumstances.
Another question may be asked of the same kind. May not some indication of authorship be found in the number and character of the words common only to the Hebrews with St. Paul, with St. Luke, and with the other writers respectively? There are 34 words common to St. Luke and Hebrews, and found nowhere else; to St. Paul and Hebrews, 46; to all others and Hebrews, 28. Or, proportioning these numbers to the length of the several books, common to Luke and Hebrews, 53.5; to St. Paul and Hebrews, 85.56; to other writers and Hebrews, 28; or nearly twice as many common to Hebrews with St. Luke, and more than three times as many common to Hebrews with St. Paul, as there are common to Hebrews with other writers. This examination tends like the other, but much more strongly, to connect this Epistle both with St. Luke and St. Paul, but especially with the latter. It falls in with the vacillating opinion of Origen, already given, and with his report of the current traditions of his time.
But much more important than the mere numerical statement, is the character of some of these words, used in common by these writers and by no others. Most of them, indeed, have nothing characteristic, and many are used but once by each of the writers, and that apparently without any special design. There are several, however, worthy of more consideration. The noun καταπαύσις and the verb καταπαύω , which might be expected to be common enough, are used only in Luke and Hebrews, the noun once in Luke, eight times in Hebrews; the verb 11 times in Luke, three times in Hebrews; or together, 12 times and 11 times. The noun μέτοχος is used once in Luke, five times in Hebrews, and nowhere else, while the verb μετέχω is used five times by St. Paul, three times in Hebrews, and by no other writer. Διατίθεμαι occurs three times in Luke, twice in Hebrews, and nowhere else. Συναντάω is used four times in Luke, twice in Hebrews, and not elsewhere. The word for star in Greek has either form, ἄ στρον or ἀ στήρ , and both are common in the LXX; but the former is used exclusively by St. Luke (three times) and also in Hebrews, where, however, it occurs but once; but ἀ στήρ is used exclusively by all the other New Testament writers, by St. Paul three times, by others 21 times. On the other hand, ἐ νδείκνυμι occurs twice in Hebrews, nine times in St. Paul, and in no other writer. The verb εὐαρεστέω (occurring three times) is peculiar to Hebrews, as is also the adverb εὐαρέστεως , while the adjective εὐάρεστος occurs once in Hebrews, and seven times in St. Paul, being found nowhere else in the New Testament. The striking adverb ἐ φάπαξ , not found in any other New Testament writer, occurs three times in Hebrews and twice in St. Paul. The verb λειτουγέω with the nouns λειτουγία and λειτουργός and the adjective λειτουργικός , though common enough in the LXX, and apparently sufficiently often called for, are used in the New Testament only by St. Luke, St. Paul, and in Hebrews. The verb occurs once in each of them; λειτουργία is used once by St. Luke, three times by St. Paul, twice in Hebrews; λειτουργός three times by St. Paul, twice in Hebrews; while the adjective occurs only once in the last; i.e. taking the whole group together, it is employed twice by St. Luke, seven times by St. Paul, and six times in Hebrews, and never elsewhere. The much more important word μεσίτης is used only in St. Paul and Hebrews, three times in each. The same is true of ὁ μολογία , a word which might have been expected more frequently. There seems to be nothing peculiar about ὀ νειδίσμος which yet happens to be found only in St. Paul (three times) and in Hebrews (twice). The words παιδεία and παιδευτής also occur only in these writers, the former four times, the latter once in St. Paul; the former twice, the latter once in Hebrews; or together, five times and three times. We are surprised to find such a word as πληροφορία only in these writers, in each of them twice. The remarkable word ὑ πόστασις , afterwards in another sense of so much importance theologically, is found only in these writers, in St. Paul three times, in Hebrews twice.
The results of this comparison have a positive value, unless they can be, at least in some good degree, paralleled by words common to Hebrews and the other New Testament writers. I do not find this to be the case. There seem to be but two words common only to Hebrews and to any of them occurring more than once in each. One of these is the purely accidental word ἕ βδομος , used twice in Hebrews, and seven times elsewhere (five times in Revelation); and the other is the more important word βαπτισμός (always in the plural = purifying ablutions) used twice each in Mark and Hebrews. Whatever value, therefore, there may be in this examination of common words, it is much increased by the almost entire absence of any such relation between this Epistle and the other writings of the New Testament. It certainly points, as far as it goes, to some sort of relation between the three writers, St. Luke, St. Paul, and the author of Hebrews, and especially between the two last.
We now turn to common words of wider range which yet have something in their usage tending to show the style of the writer. The verb ἔ ρχομαι with its compounds ἀ π̓ -, ἐ π̓ -, ἐ ξ -, εἰσ -, κατ -, παρ -, and προσ -, is naturally more common in narrative. Making allowance for this, we are surprised at its relative frequency in Hebrews and infrequency in the Pauline Epistles, while the word is in such common use as to make this difference significant. The proportionate numbers are: Hebrews, 519; St. Luke, 656; St. Paul, 169; all others, 708. For the particular compound εἰσέρχομαι , the same numbers are: Hebrews, 196; St. Luke, 133; St. Paul, 7; all others, 91. While it is relatively much the most frequent in Hebrews, it is yet common in St. Luke, but almost entirely avoided by St. Paul.
Λαμβάνω with its compounds ἐ πι -, παρα -, and ὑ πο -, have a similar variable usage. They are all relatively much more frequent in Hebrews than elsewhere, less common in St. Luke, and still less so in St. Paul; taking the simple verb and its compounds separately, St. Luke alone uses that with ὑ πό (four times actually, or relatively, six times), and almost entirely avoids that with παρά , and St. Paul, like the other writers, that with ἐ πί ; while Hebrews uses them all (except ὑ πό ) with peculiar frequency. The proportionate numbers are:—
Hebrews. St. Luke. St. Paul. All Others.
λαμβάνω .. 196.... 80.... 61 157
ἐ πι - 34.... 19...... 4.... 4
παρα - 139...... 1.... 20.. 25
ὑ πο - —...... 6.... —.. —
—— —— —— ——
Total........... 369........... 106........... 85........... 186
The verbs employed for request or prayer are numerous, and their employment by the different writers varies much. The following list of their relative frequency shows the principal facts:—
Hebrews. St. Luke. St. Paul. All Others.
αἰτέω . 11..... 330......... 7..... 46
ἀ π -....... —......... 3....... —..... —
ἐ ξ -....... —......... 2....... —..... —
ἐ π -....... —......... 3....... —..... —
παρ -..... 35......... 6......... 7..... —
προσ -.... —......... 1....... —....... 2
δεόμαι. —......... 8......... 9....... 1
ἐ πιθυμέω . 11....... 23....... 11....... 5
ἐ ρωτάω ....... —....... 31......... 7..... 37
εὐχόμαι —......... 3......... 6....... 2
—— —— —— ——
Total........... 57........... 410........... 47........... 93
While St. Matthew habitually designates heavenly things by the plural (gen. or dat.) of οὐρανός , and is somewhat followed by the other writers, the author of Hebrews and St. Paul employ these forms very little and are almost alone in availing themselves of the compound adjective ἐ πουράνιος for the same purpose. St. Luke uses this word only once; Hebrews, six times; St. Paul, twelve times; all others, twice. On the other hand, the simple οὐράνιος is not used at all in Hebrews and St. Paul, but occurs twice in St. Luke, and four times elsewhere.
The words λαλεῖν and λέγειν are both common enough, and the distinction between them is well recognized. The point to be noticed is the frequency of their use relatively to each other. Hebrews uses them in the proportion of 1:2; St. Paul the same; St. Luke, 1:3½; all others, 1:7 nearly. St. Luke here varies considerably from Hebrews and St. Paul, but far less than the others.
The Hebraistic πρόσωπον , so frequent in the LXX, is found but once in Hebrews, and then in an allusion to the LXX; but curiously occurs 27 times in St. Luke, as many in St. Paul, and in all others 22. So also ῥ ῆ μα is a common enough word; but in its Hebraistic sense, corresponding to dabar , a thing , the subject-matter of speech or command, its use is confined to St. Luke, and it does not occur either in Hebrews or elsewhere. Both ὑ πάρχω and ὑ ποστρέφω are favorite words with St. Luke. The former occurs in his writings 34 times, is not found at all in Hebrews; is used by St. Paul 11 times, and only four times elsewhere; the latter is used by St. Luke 31 times, and elsewhere only once each in Hebrews, St. Paul, and St. Mark. Κατεργάζομαι is a Pauline word (21 times), never used in Hebrews, and but three times elsewhere (Jas. 2, Pet. 1). On the other hand, the use of the comparatives κρείσσων and πλείων , with the superlative πλεῖστος , is far more common in Hebrews. The comparative numbers are: for κρείσσων , Hebrews, 150; St. Luke, 0; St. Paul, 7 (he also used the adverb κρεῖσσον once); all others, 2. For πλείων πλεῖστος , Heb., 46; St. Luke, 42; St. Paul, 19; all others, 17.
I do not recall any other words of this kind, the usage of which affects our enquiry. Such inferences as may be drawn from this examination are somewhat contradictory. They certainly do not point to the author of this Epistle as either St. Paul or St. Luke, as they might be expected to do if such were the fact. There are some striking similarities of diction; but the differences are, at least, quite as important.
It is time now to turn to those adverbs, particles and prepositions, which bring out the grammatical form in which a writer is accustomed to clothe his ideas. But before speaking of these, mention must be made of one grammatical form peculiarly characteristic of the nicety and subtlety of thought of the classic Greek writers—the optative mood. This subject has been investigated by Dr. Harman with great care. He finds that this mode is used in the whole New Testament 66 times, 32 of them in the Pauline Epistles, 28 in the writings of St. Luke, once in Hebrews, and five times in all other writers. “In nearly all the cases in which the optative occurs in the New Testament it is used to express a wish or prayer , except in the writings of Luke.” “In the Epistle to the Hebrews we find one instance of the optative, καταρτίσαι , ‘ May God make you perfect’ ( Heb. 13.21 ). This is presumptive proof that an Alexandrian did not write this Epistle, as it is not likely that the use of this mode in but one instance would have satisfied his fine Greek taste.” 2657
The usage of the particles, adverbs and prepositions, require so much detail that only a summary can here be given with a reference to the paper on the “Language of the Epistles to the Hebrews,” already mentioned.
The particles μέν and δέ would naturally be more common in narrative; but as between Hebrews, St. Paul, and the other Epistles, they are relatively most frequent in Hebrews. The same is true of the conjunction τε , which is more common in St. Luke and St. Paul than in other New Testament writers. The adversative ἀ λλά is common enough everywhere, not even the shortest epistle being without more than one instance of its use. St. Luke and Hebrews employ it very much more seldom; but again, St. Luke uses it far less than Hebrews. The three writers, St. Luke, St. Paul, and the author of Hebrews, are distinguished from the other writers by the (comparatively) sparing use of ἄ ν and ἐ ά ν , but of the three, St. Luke employs it most, and St. Paul least. Hebrews alone uses ἐ ά νπερ , but never ἐ ά ν μή , which is employed in St. Luke with moderate freedom, by St. Paul twice as often, and still more frequently by the other writers. In the case of διό , St. Paul uses it relatively only half as often as Hebrews, but three times as often as St. Luke, and the last more than twice as often as the other writers. In the use of διότι , a much less common word, there is a less difference, but still a marked one and in the same order.
The pronouns of the first and second person are used, as might be expected, most abundantly by St. Paul; but Hebrews is singularly shy of them. This fact has been noticed and an explanation offered on the ground that the work has more the character of a treatise than of a personal epistle; but this explains too much, since these personal pronouns, though relatively infrequent, are still very common in our epistle. The author was not disposed to bring forward the personality of either himself or his hearers. St. Paul, on the contrary, used these pronouns more than twice as often as our author, and indeed far more frequently than any other New Testament writer.
The case of the third person of the pronoun is peculiar, since its frequent redundant use is one of the marked characteristics of the New Testament diction; yet St. Paul uses it less than half as often as Hebrews. The same is true of the demonstrative ἐ κεῖνος ; but in the use of the reflective ἑ αυτός , St. Paul is largely in excess. The difference in the use of these pronouns between Hebrews and St. Luke is not very great; but, in regard to the two first particularly, the difference from the other writers is marked, and St. Paul’s usage of all of them is very different. On the other hand, in the use of οὗτος , Hebrews is strongly separated from St. Luke and less so from St. Paul.
The words ἀ λλήλων , ἄ λλος , ἕ τερος , τίς (interrog.), and τις (indef.) have marked peculiarities in their frequency of employment by the different writers, but it is enough to instance here ἄ λλος , employed oftener by St. Paul than by St. Luke and Hebrews put together, and yet by the other writers collectively twice as often as by him; and ἕ τερος used with exactly the same frequency by St. Luke and St. Paul, less than one quarter as often by other writers, but far oftener in Hebrews than in any of them. So also with ἕ καστος , τοιοῦτος , and τοσοῦτος : they are all used with exactly the same frequency in Hebrews; but while the first is used by St. Paul much oftener, the last is used only one-fourteenth as often. The usage of St. Luke is markedly different from that of either.
Further and more detailed examination of words of this class would be out of place here. Suffice it to say that such an examination shows a marked individuality in the usage of the several writers; and it is to be remembered that Hebrews, Acts, and the latter Epistles of St. Paul must have been written with no great interval of time between them.
The same things are true in whatever way we test the forms of expression of these writers. If we take the particle εἰ with its various combinations εἰ καί , εἰ μή , εἴγε , εἰ δὲ μή , εἰ μή τε , εἴ περ , εἴ πῶς , εἴ τε , εἴ τις , we shall find that only the first two of these combinations occur in Hebrews at all, and those only once each, while all of them are found in the Pauline Epistles, and all but three of them in the writings of St. Luke. The whole group together is used more than twice as often by St. Paul as by any other writer.
Adverbs of space are very sparingly used by St. Paul, with an approach to equality between Hebrews and St. Luke, but twice as often by other writers. In the various particles and adverbs of negation, there do not seem to be, on the whole, very noticeable peculiarities, although υηδείς and μηδέ occur but once each in Hebrews, while the former is everywhere else common, and the latter also in St. Paul and other writers, though less frequent in St. Luke. But the word χωρίς is frequent enough in Hebrews to be considered characteristic, is used far less by St. Paul, only once by St. Luke, and comparatively seldom by other writers. Πάλιν is quite rare in St. Luke, equally common in Hebrews and St. Paul, and a little less so in the other writers. The use of ἤ is very rare in Hebrews whether as a disjunctive conjunction, or as a term of comparison. In the latter sense it occurs but once, and in the former only four times, two of which are in quotations from the LXX, and a third in a more than doubtful reading. In all the other New Testament writers it is very common, but most of all in St. Paul. In the use of μᾶλλον , however, though St. Paul still exceeds, Hebrews most nearly approaches his usage. The causal ἐ πεί is five times as frequent in Hebrews as in St. Paul, and yet four times more frequent in his writings than in the others, and is still less common in St. Luke than in them. The word πῶς is used but once in Hebrews (interrogatively), while it is common enough everywhere else. Both ἵ να and ὅ τι are used very often by St. Paul and the other writers, and much more sparingly in Hebrews; but St. Luke uses ἵ να much less than half as often as Hebrews, while he employs ὅ τι much more than half as often again. The un-Attic particle καθώς , the adverbs οὕτως , ὡ σεί , ὥ σπερ , and the conjunction ὥ στε , are all appropriate to trains of reasoning, but their usage in the different writers, particularly in the three we are especially considering, is very various. The same may be said of the prepositions, among which σύν is never used in Hebrews (except in composition), while it is employed much oftener by St. Luke than by St. Paul or any other writer.
It may be thought that all this examination—still tedious, though much condensed—is not worth the trouble. It goes to show, what has always been noticed by every reader, that the style of this Epistle is unlike that of St. Paul; but if it show, as it seems to do quite as clearly, that it is unlike that of St. Luke as well, something has been gained. It makes it at least improbable that St. Luke wrote the Epistle to give expression to the ideas of St. Paul.
It remains to examine some words of another class. There are many words and groups of words so peculiarly appropriated to certain ideas or shades of thought, that the use or non-use of them becomes a fair index of the habitual tone of thought of the writer. If he use them frequently, the phase of truth which they represent must have been prominent in his mind; or if he seldom employ them, then that aspect of truth was not the predominant one from his point of view. Such words or groups of words may be of different degrees of importance; but even those of inferior significance help to complete the picture of the writer’s mental habits, and it is therefore well to examine all that are at all characteristic. As the force of the evidence from these words can only be brought out by a more careful examination of them, I venture to copy some pages of the paper referred to above.
The group ἀ γαπάω , ἀ γάπη , and ἀ γαπήτος is noteworthy. They are very common in the Pauline writings, but are rare both in St. Luke and in Hebrews. In fact only one of them, ἀ γαπήτος , occurs at all in the Acts, and none of them are ever used by St. Luke except in recording the words of others. So also of the Hebrews. Of the five instances of their use, two are in quotations from the LXX. They are common enough in other writers, but are special favorites of St. John. Of the 154 instances in “other writers,” 109 are in St. John, so that the words may be called Pauline and Johannean. Their rarity in St. Luke and Hebrews may be partly explained by the fact that ἀ γάπη is an exclusively biblical word, and that ἀ γαπάω also is used in a higher sense in the sacred than in profane writings. Still they were common words in the Christian community, and they mark a distinction in thought between St. Luke and Hebrews on the one side, and St. Paul and the rest of the new Testament on the other. The actual number of instances of their use is: Hebrews, 5 times; St. Luke, 15; St. Paul, 135; all others (John, 109), 154; but if we exclude from the enumeration all quotations from the LXX, and all record of the words of others, the numbers become: Hebrews, 3; St. Luke, 0; St. Paul, 132; all others (John, 43), 87. The comparison is too obvious to call for proportionate numbers. As an appendix to this group it may be mentioned that φιλέω never occurs in Hebrews, is used only twice by St. Luke, twice by St. Paul, and 21 times elsewhere, 15 of which are in St. John.
A word especially appropriate to Hebrews, and one which might have been expected there very often, ἁ γιασμός , occurs but once, while it is used eight times by St. Paul, and is not found in the rest of the New Testament. On the other hand, αἷμα , which we might have expected frequently in St. Paul as well as in Hebrews, is very common in the latter and not at all so in the former. Proportionate numbers are: Hebrews, 231 times; St. Luke, 31; St. Paul, 24; all others, 44. Here, from the nature of the writings, we may not be surprised at the commonness of the word in Hebrews; but its comparative rarity in St. Paul is remarkable. His subjects led to it, and had it come to his mind as readily as it did to that of the author of Hebrews, it must have occurred in his writings much oftener.
The group of words, ἀ λήθεια , ἀ ληθής , ἀ ληθινός , ἀ ληθῶς , and ἀ ληθεύω , which we are accustomed to consider peculiarly Johannean, is also very frequent in St. Paul, but comparatively rare in St. Luke and Hebrews. The actual numbers are: Hebrews, 4 ( ἀ ληθινός three times, ἀ λήθεια once); St. Luke, 12; St. Paul, 55; all others, 114 (of which St. John, 95).
Of the group ἀ σθενεία , ἀ σθενέω , ἀ σθένημα , and ἀ σθενής , only two occur in Hebrews— ἀ σθενεία (four times) and ἀ σθενής (once). The actual occurrences of the whole together are: Hebrews, 5 times; St. Luke, 15; St. Paul, 43; all others, 21; or proportionately, Hebrews, 58; St. Luke, 23; St. Paul, 90; all others, 21. This is evidently an especially Pauline class of words.
The words of opposite signification, βέβαιος , βεβαιόω , βεβαίωσις ,—very infrequent in the LXX,—do not occur at all in St. Luke, and are relatively far more frequent in Hebrews than anywhere else. The proportionate numbers are: Hebrews, 92 times; St. Luke, 0; St. Paul, 15; elsewhere, 3. Evidently St. Paul preferred to dwell upon weakness, the author of Hebrews upon strength.
There is a similar contrast between the verb ἐ λπίζω and the noun ἐ λπίς on the one hand, and the verb ἐ παγγέλλομαι and the noun ἐ παγγελία on the other. Κληρονομέω , κληρονομία , and κληρονόμος are most common in Hebrews. The proportionate numbers are:—
Hebrews. St. Luke. St. Paul. All Others.
ἐ λπίζω and ἐ λπίς . 69................... 20................. 100................. 10
ἐ παγγέλλομαι and ἐ παγγελία .. 208................... 16................... 57................... 9
κληρονομέω , κληρονομία , κληρονόμος .. 104................... 11................... 33................... 8
—— —— —— ——
Together........... 381........... 47........... 190........... 27
It is plain that while the author of Hebrews dwelt much more upon the brightness of the future than any other writer, he preferred to speak of it in the light of promise and of inheritance , while it rested in St. Paul’s mind more as a hope . This is the more noteworthy because the ideas of sonship and of adoption are very common in St. Paul. He alone uses the word υἱοθεσία five times.
The words ἡ μέρα and σήμερον are curiously infrequent in a writer of the present urgency of St. Paul, and are relatively most common in St. Luke and Hebrews, but most so in the last. In proportion the numbers are: Hebrews, 278; St. Luke, 207; St. Paul, 100; all others, 153. That is, Hebrews uses them nearly three times as often as St. Paul.
The names for God and for our Lord are used by the various writers with much difference, and with an evident preference in each of them for his own accustomed word. The proportionate numbers (which can take no note of periphrases) are as follows:—
Hebrews. St. Luke. St. Paul. All Others.
θεός ................. 774................. 463............... 1016............... 419
Κύριος ............. 185................. 335................. 524............... 213
̓ Ιησοῦς .......... 150................. 255................. 405............... 519
Χριστός ......... 150................... 69................. 562............... 102
In all cases St. Paul uses these words most freely (about twice as often as anybody else), except that in the case of ᾽ Ιησοῦς he is exceeded by “other writers” as a result of the large amount of narrative contained in them. Θεός is used in Hebrews next in frequency to St. Paul, but with a long interval between them, and very much more often than elsewhere. Κύριος is used least frequently in Hebrews, while ᾽ Ιησοῦς and Χριστός are employed there, one with exactly the same frequency as the other, though St. Luke, St. Paul, and the other writers employ them very unequally, one preferring one and another the other. The use of these words is so much a matter of habit, habit alike of writing and of mode of thinking, that these go far to differentiate the writers.
Κήρυγμα , κήρυξ , and κηρύσσω are none of them ever used in Hebrews. For the others proportionate numbers are: St. Luke, 27 times; St. Paul, 35; all others, 20.
The group καυχάομαι , καύχημα , and καύχησις is almost exclusively Pauline, occurring in his writings 58 times, while it is nearly absent from Hebrews, only καύχημα being used, and that but once. These words do not occur in the other New Testament writers except three times in James. So also λογίζομαι and μακροθυμία are especially Pauline. They each occur only once in Hebrews. The first is found twice, the second not at all in St. Luke; but λογίζομαι occurs 34 times in St. Paul, four times in other writers, while μακροθυμία is used by St. Paul ten times, and only three times elsewhere.
Μανθάνω is used 16 times by St. Paul, only once each by Hebrews and St. Luke, and seven times elsewhere. Παρακαλέω and παράκλησις are much more frequent in St. Paul’s writings than elsewhere, but in this case he is more nearly approached by Hebrews than by others—yet with a great difference. Proportionate numbers are: Hebrews, 81; St. Luke, 54; St. Paul, 137; all others, 22. The word προσεύχή occurs in Hebrews but once, and προσεύχομαι not at all. This is a noteworthy omission in our epistle, although it is also true that they are not used by St. John, except προσευχή three times in Revelation. The two words are found in St. Luke and St. Paul each 33 times, and in the other writers 43 times. The words σάρξ and σαρκικός are favorites of St. Paul. They occur seven times in Hebrews, six times in St. Luke, 102 times in St. Paul, and 46 times (of which one-half are in St. John) elsewhere. Proportionately Hebrews uses them about two-thirds as often as St. Paul, and nearly twice as often as all other writers together. The group φρονέω , φρόνημα , and φρόνησις is characteristic. None of them are found at all in Hebrews, and they occur but twice in St. Luke, and twice in the other writers (Matthew, 1, Mark, 1, in parallel passages), both in the record of the words of others; but St. Paul uses them 31 times. (He uses φρόνημα , however, only in Romans—four times.) A word used in a figurative sense especially characteristic of St. John (31 times), φῶς , never occurs in Hebrews. It is used 16 times by St. Luke, 12 times by St. Paul, and ten times by other writers. It is more or less used by every New Testament writer except the author of Hebrews, and St. Jude in his very short epistle. Χαίρω is also used by every other writer (St. Luke, 19 times; St. Paul, 27 times), except Hebrews and St. Jude. St. Paul greatly delights in the word χάρις , and in the idea conveyed by it; he never wrote an epistle without it, and uses it 101 times. In Hebrews it is found eight times, in St. Luke 24, and in all others 22, not occurring in the first two Gospels.
The foregoing list is somewhat long of words characteristic of phases of thought which are especially favorite with St. Paul, and either wholly unused or much less frequently employed in Hebrews. A corresponding list may be made of other words especially common in Hebrews, but less used by St. Luke and St. Paul. Before going to this, however, a few words are to be considered which in their frequency of usage are characteristic of all three, or of two of these writers as distinguished from others, although with some differences between them.
Most prominent in this latter class is νόμος , which we are accustomed to think especially Pauline. It is indeed used much oftener by St. Paul than by any other writer, yet it also occurs in Hebrews with a frequency distinguishing that Epistle from any other writing. The proportionate numbers are: Hebrews, 162; St. Luke, 44; St. Paul, 227; all others, 33. Nevertheless, the assimilation here is more apparent than real; for St. Paul employs it chiefly of a method of salvation, while it refers in Hebrews mostly to a definite collection of statutes. In the same way πίστις is usually regarded as a characteristically Pauline word. It is relatively much more common in Hebrews; for the proportionate numbers are: Hebrews, 369; St. Luke, 42; St. Paul, 262; all others, 43. But here also there is a shade of distinction in the force of the word as used by the two writers; St. Paul’s πίστις is reliance upon Christ as the means of salvation in opposition to the law and the works of the law, while in the Hebrews it is only a general reliance on God’s grace and promises. Of course, it is not denied that St. Paul sometimes uses a word, so common, in such varied shades of meaning, in a more general way as in 1 Cor. 13:2, 13, 1 Cor. 16:13, 2 Cor. 5:7 , etc.; but the distinction in the shade of meaning between his habitual employment of the word, and that common in the Epistle to the Hebrews is easily recognized. In this connection πιστεύω must be mentioned, though belonging in the former category. The proportionate instances of its use are: Hebrews, 23; St. Luke, 76; St. Paul, 100; all others (of which St. John, 99), 143. It is therefore a comparatively rare word in Hebrews. The adjective πιστός , which ought perhaps hardly to be considered in this connection, is used proportionately, in Hebrews, 58 times; St. Luke, 6; St. Paul, 61; all others, 23. Πείθω somewhat associates the three writers together, although most frequent in Hebrews, occurring proportionately, in Hebrews, 58 times; St. Luke, 33; St. Paul, 43; all others, 6. Συνειδέω and συνείδησις are used proportionately: Hebrews, 58; St. Luke, 8 (all in Acts); St. Paul, 37 (but συνειδέω only once); all others, 4. The word σωτήρ , though used by St. Luke four times, St. Paul 12, and by others eight times, never occurs in Hebrews; but this is not remarkable, as it is not found in the much larger books of Matthew, Mark, and Revelation; moreover, it should be taken in connection with σωτηρία and σωτήριον , which also do not occur in the first two Gospels, but are found in Hebrews 7 times, St. Luke 13, St. Paul 19, and all others 9 times. This would give them a relatively greater frequency in Hebrews; but they are also common words in St. Luke and St. Paul. The word ψυχή , while a little more common relatively in Hebrews, is yet frequent enough in St. Luke and other writers, though not a favorite with St. Paul. Proportionate numbers are: Hebrews, 69; St. Luke, 57; St. Paul, 29; all others, 54.
This leads to the third class of words—those which, embodying certain sets of ideas, are characteristic of Hebrews in distinction from other writers, especially St. Luke and St. Paul. One of these is the idea of witness , expressed by μάρτυρ , μάρτυς , μαρτυρία , μαρτύριον , μαρτυρέω , and μαρτύρομαι . This group of words is especially common in Hebrews, and much less frequent in St. Luke and St. Paul. It is also very common in St. John. The proportionate numbers are: Hebrews, 127; St. Luke, 45; St. Paul, 50; all others (of which St. John, 80), 96. The word τάξις is so naturally called for in the argument of Hebrews that there is nothing remarkable in its occurring there seven times, while in all the rest of the New Testament it is found but three times (St. Paul twice, St. Luke once). The perfection and finality of Christian truth as set forth in this epistle comes out in the frequency of the use of these words as clearly as in its general scope; it is difficult to suppose that the Epistle to the Galatians, e.g., which does not contain any of these words, could have been written by the same author.
But by far the most important word in this connection is ἱ ερεύς , with its various derivatives, ἀ ρχιερεύς , ἱ ερατεία , ἱ εράτευμα , and ἀ ρχιερατικός . The last two of these are of little importance, as ἱ εράτευμα occurs only twice, in St. Peter, and ἀ ρχιερατικός only once, in Acts; also ἱ ερατεία occurs only once each in St. Luke and Hebrews, and nowhere else. Altogether, ἱ ερεύς and its compounds and derivatives occur 159 times, but are never once used by St. Paul. 2658 The actual numbers are, for ἱ ερεύς : Hebrews, 14 times; St. Luke, 9; St. Paul, 0; all others, 9; for ἀ ρχιερεύς , Hebrews, 17; St. Luke, 37; St. Paul, 0; the other Gospels, 68, but never elsewhere. This is a remarkable fact. In view of St. Paul’s arguments in the epistles to the Romans and to the Galatians, and in view of the frequency and emphasis with which he insists in all his Epistles, upon the sacrificial character of Christ’s death, it seems to show that his mind was so absorbed in dwelling upon the value and power of the sacrifice that he was not in the habit of thinking or speaking of Christ as also Himself the Sacrificer. Redemption came to his thought through the medium of the Victim by whom it was obtained, but not through that of the Priest who offered the Victim. This is the more striking from the fact that he often speaks of Christ as giving Himself, offering Himself, and the like; but always for the purpose of bringing out the voluntariness and the love of the act, and never with any allusion to its priestly character. The line of reasoning in the Epistle to the Hebrews was thus quite foreign to the habitual thought of St. Paul. Such similarity of language to his acknowledged writings as exists must be accounted for in some other way.
On looking back over these various words, with their difference of usage, it is plain that they are not perfectly of accord in their indications. This was to be expected. I have endeavored, in this part of the examination, to select only words characteristic of thought, and to note every word of this kind in regard to which there is any considerable difference of usage; yet so many words are used by every writer accidentally, as it were, and not because they are characteristic, that much allowance is to be made. Still, the investigation seems to me to afford a sufficient basis for some probable conclusions. The Epistle contains both style-words and thought-words, characteristic alike of St. Luke and St. Paul, sometimes of one, sometimes of the other, sometimes of both; and these must be taken into account in any theory of the authorship. But they are not more than might be expected in any writer belonging among the companions of a leader of such magnetism and power as St. Paul. I see nothing in them to prove, hardly even to suggest, actual authorship. On the other hand, there are many words and groups of words expressing ideas very prominently in the mind of the author of this Epistle, which must have appeared also in the writings of St. Paul had the thoughts of this Epistle been derived from him, but which are not found there. Of course, no man expresses all his ideas in any one epistle, nor the same ideas in every one he writes; but the difference here is more radical. As one mind now is affected by one, and another by another of the various aspects of Christian truth, so the differences here go to show that the mind of the author of Epistle to the Hebrews was not affected in the same way as St. Paul; for Hebrews is scarcely more unlike the Epistles in which St. Paul addressed believing Jews than the speeches recorded in Acts xiii., xxii., and xxviii ., in which he spoke to his still unbelieving countrymen. This leaves us free to accept the author’s own statement, that instead of being, like St. Paul, one who had received his apostleship “not of man, neither by man, but by Jesus Christ, and God the Father” ( Gal. i. 1 ), he was of that number who had received through the medium of others that Gospel “which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard Him” ( Heb. ii. 3 ).
It thus appears that neither are the thoughts of this Epistle Pauline, nor is its language that of St. Luke. It may be well to say a few words in conclusion as to the person to whom such facts as we have point as the probable author.
It is plain from what has been said, as well as from the common consent of students, that the author must be looked for among those companions of St. Paul who, through prolonged intercourse, were likely to have their modes of expression somewhat affected by his language. The number of these is considerable, and after so many ages of uncertainty, beginning with the earliest discussion of the subject, it is not likely that the right one can ever be pointed out with certainty. Many modern critics have selected Apollos as the most probable author, chiefly because of the facts recorded of him in Acts xviii. 24-28 , that he “was born at Alexandria, an eloquent man and mighty in the Scriptures,” and that after receiving further instruction from Aquila and Priscilla, “he mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was Christ.” He was certainly personally known to St. Paul ( 1 Cor. xvi. 12 ), although of the length of time they may have been together we have no information. His being an Alexandrian is thought to explain what some are pleased to consider an Alexandrian tone of thought in the Epistle, and also the fact that its quotations are from the LXX, and accord rather with its Alexandrian than its Vatican recension. The force of the last point is not obvious. In the meagreness of our knowledge of the original LXX, it appears probable that the so-called Alexandrian recension was the one generally current in the Levant, and therefore that this indication, whatever it may be worth, simply points to an Oriental author. And so also whatever there may be of an Alexandrian caste of thought in the Epistle only indicates some one familiar with Jewish-Alexandrian literature, and this would include almost every educated Jew living in the Levant. 2659 At all events, neither of these considerations seemed to have occurred to any of those early Alexandrian scholars, Pantænus, Clement, or Origen, who all speak of the authorship, the last at some length and with discrimination. The theory of Apollos’ authorship has, however, this great advantage: that no line of his remains to compare with our Epistle. It has also these disadvantages: that it never occurred to any ancient author, but was first suggested by Luther; that there is no evidence of any prolonged personal intercourse between him and St. Paul; and that there is nothing to connect him with any especial interest in, or familiarity with, the Jewish ritual and temple beyond the simple fact that he was a Jew, as was also almost every other writer who has ever been suggested. The non-use of the optative is also strongly against the authorship of the Alexandrian Apollos. Moreover, it is clear from such passages as Heb. 7:12, Heb. 10:32, Heb. 13:7, 17, 23 , that this Epistle was addressed to some particular community, a fact now generally recognized, and that the author was personally and favorably known to his readers. There is a difference of opinion in regard to the locality of that community; but if, as seems altogether probable, it was Palestinian, we have no reason to suppose that Apollos was ever known to them; and although this evidence is only negative, it suggests looking for some other names positively in accord with it.
Of the other names suggested in ancient and modern times St. Luke and St. Clement of Rome seem to be sufficiently excluded by a comparison of the Epistle with their acknowledged writings; the former also by the probability that he was a Gentile, the latter by the very use he makes of the Epistle, apparently as quoting words of another. 2660
Silas has also been suggested as a possible author. Of him we know even less than of Apollos. He was a prophet in the early Church at Jerusalem ( Acts xv. 32 ), and was the companion of St. Paul on his second missionary journey and subsequently in his labors at Corinth, and was also associated with the work of St. Peter ( 1 Pet. v. 12 ). In all this there is nothing to mark him out as the one likely to have written this Epistle beyond several others of the companions of St. Paul. The only point which really gives plausibility to the suggestion of his authorship is the fact that he was much associated with Timothy ( 1 Thess. 1:1, 2 Thess. 1:1, 2 Cor. 1:19 ), and this may explain the reference to Timothy in Hebrews xiii. 23 . On that ground the suggestion of his name might be adopted if there were not much more to be said in favor of another, and also if there were not the same very serious objection as in the case of Apollos—that he was never so much as named in all antiquity.
There is a person, however, to whose authorship one of the very earliest witnesses, Tertullian, as already noted, positively and unhesitatingly testifies,—Barnabas. 2661 He has the same advantage with Apollos in having transmitted to us no writing with which to institute a comparison (the spuriousness of the epistle attributed to him being admitted,) 2662 and in having been a Hellenistic Jew, likely to have written somewhat better Greek than St. Paul. His birthplace also was in the Levant, in Cyprus, where he could have had the full benefit of Alexandrian literature. Being at Jerusalem he became one of the very early converts to Christianity, long before St. Paul, and he was a man of property and benevolence; for although a Cypriote, he had land in Jerusalem and sold it to relieve the necessities of the early Christian community ( Acts 4:36, 37 ). He must have been known from the first very generally in the Hebrew-Christian community, and he must have been endeared to them, not merely by this act of benevolence, but by that kindly sympathy which led to his surname, “Son of consolation.” A very few writers, indeed, have identified him with “Joseph called Barsabas, who was surname Justus,” of Acts i. 23 , and this is countenanced by the Codex Bezæ and the Æthiopic reading βαρνάβαν ; and in this case he must have been an original disciple, and would be excluded by the language of Heb. ii. 3 . But there seems to be no ground for the identification. In Acts iv. 36 the language implies that Barnabas is there spoken of for the first time, the names themselves are different, and Barsabas was known by the surname of Justus, which does not appear to have been ever given to Barnabas. He is next heard of as bringing Saul, of whom all were afraid, to the apostles, and telling the story of his conversion ( Acts 9:26, 27 ), showing at once the position he occupied and his own moral courage. When tidings of the conversion of many Gentiles at Antioch came to the Church at Jerusalem, they sent forth Barnabas to take charge of the matter, and by his labors “much people was added to the Lord.” The work growing too great for him, he sought out Saul at Tarsus and brought him to his assistance ( Acts 11:25, 26 ). Then after a year, the Church at Antioch sent Barnabas and Saul to carry their alms to the Church at Jerusalem. Having returned to Antioch, they were divinely selected to go forth upon a wider missionary work, in the course of which they visited “Lystra and Derbe,” when probably the young Timothy received his first knowledge of Christianity. On St. Paul’s second visit to these cities he is spoken of as already “a disciple.” Barnabas must, therefore, have known him from the very beginning of his Christian life, and it is, therefore, entirely natural that he should speak of him in the way recorded in Heb. xiii. 23 . After Barnabas and Paul returned from this, when disputes arose between the Jews and Gentiles, they were sent to Jerusalem together, and having obtained a favorable hearing before the Council again returned to Antioch. Here are years of closest companionship between Barnabas and St. Paul, during all the earlier part of which Barnabas appears as the leader, Paul as the assistant. They had often stood together in the synagogue to tell to their fellow-countrymen the story of the cross, and probably had often discussed with one another the numerous Jewish converts. Barnabas must have been a man of dignity, for when the people of Lystra took them for gods, they selected Barnabas as Jupiter ( Acts 14:11, 12 ). The companionship was broken up at the entrance upon another missionary journey, by a difference of opinion about taking Mark with them. In this case Barnabas, although doubtless influenced by his kinship, appears to have been the better judge of character, since at a later day St. Paul writes from Rome to Timothy, “Take Mark and bring him with thee; for he is profitable to me in the minis try” ( 2 Tim. iv. 11 ); but however this may be, Barnabas showed in the matter independence and determination. He is called by the name of “Apostle” ( Acts xiv. 14 ), and altogether held such a position in the Christian community as would make his writing such an Epistle a proper act. In all that is related of him there is but one faulty act, and even this points him out as especially interested in the Hebrews. When St. Peter behaved so ill at Antioch and received the sharp reproof of St. Paul, in his account of the matter St. Paul says, “the other Jews dissembled likewise with him”; and adds as evidence of the strength and danger of the defection, “insomuch that Barnabas also was carried away with their dissimulation” ( Gal. 2:13, 14 ). Barnabas then was not only a Jew by birth, but had strong sympathies with his race.
More than this: he was a Levite. The particular line of argument adopted in the main part of the Epistle to the Hebrews is one which would have occurred to few, and scarcely to any who was not familiar with the temple ritual. There is no evidence that this was the case with Apollos; but with Barnabas the temple service was a matter of professional duty, as well as the prompting of his devout heart. Indeed, an objection to the authorship of Barnabas has been based on this very point;—it is said that the author does not show that nicely accurate precision in his statements which might be expected from one personally familiar with the temple. The points referred to admit of easy explanation on other grounds; but were they better taken, considering that the service of the Levites was altogether subordinate to that of the priests, and did not lead them into the νάος itself, the objection seems hypercritical. But one of the actual duties of the Levites, and a very prominent one, was that of chanting in the Levitical choirs in the courts of the temple. This would have led to a special familiarity with the Psalms. Now it is a curious fact that about one-half of all the quotations from the Old Testament in the Epistle to the Hebrews are taken from the Psalms, and that the author cites that book, relatively, nearly four times as often as St. Paul, and eight times as often as St. Luke or the other writers. This fact is at once explained by the supposition that the author of the Epistle was a Levite. 2663 It is not unlikely that when that “great company of the priests were obedient to the faith” ( Acts vi. 7 ), Barnabas, as one of their attending Levites, was influenced by their example and with them accepted the faith of Christ.
The only important objection urged against the authorship of Barnabas is, that since the time of Tertullian until recently, there has never been any considerable weight of opinion in its favor. But this is accounted for by the almost universal acceptance in the meantime of the spurious Epistle of Barnabas as his genuine work. The two certainly could not have been written by the same person. The fact, however, that the spurious Epistle was attributed to him may be an indication of a belief that he had left to the Church some legacy of written teaching. Since that Epistle has been found not to be his, and is probably of a somewhat later day, there remains nothing to hinder the belief that the devout Levite of Cyprus, the early convert to Christianity while still in strong sympathy with the Christian Jews, the man of benevolence and wealth, and therefore probably of education, by birth the appointed servant of the temple, the man of independence and dignity, and yet of such tender sympathy as to be surnamed “Son of consolation,” the long and intimate companion of St. Paul, and for years in the position of his superior,—there is nothing to hinder the acceptance of the early ecclesiastical statement that he was also the author of the Epistle to the Hebrews.
Frederic Gardiner.
Footnotes
341:2649Tertull. De Pud . c. 20, Ed. Migne, 1021. Exstat enim et Barnabae titulus ad Hebraeos, adeo satis auctoritatis viro [ viri ], ut quem Paulus juxta se constituerit in abstinentiae tenore :…[1 Cor. ix. 6]…. Et utique receptior apud Ecclesias Epistola Barnabae illo apocrypho Pastore moechorum. Monens itaque discipulos, omissis omnibus initiis, ad perfectionem magis tendere ,…[After quoting Heb. vi. 4-8, he goes on] Hoc qui ab Apostolis didicit et cum Apostolis docuit , etc.
341:2650Eusebius’ Eccl. Hist . vi. 14 (Crusé’s translation, p. 213). “But now, as the blessed presbyter used to say, ‘since the Lord who was the Apostle of the Almighty, was sent to the Hebrews, Paul by reason of his inferiority, as if sent to the Gentiles, did not subscribe himself an apostle of the Hebrews; both out of reverence for the Lord, and because he wrote of his abundance to the Hebrews, as a herald and apostle of the Gentiles.’”
341:2651Ibid . The Epistle to the Hebrews he asserts was written by Paul to the Hebrews in the Hebrew tongue, but that it was carefully translated by Luke and published among the Greeks. Therefore one finds the same character of style and of phraseology in the Epistle as in the Acts. “But it is probable that the title, Paul the Apostle, was not prefixed to it. For as he wrote to the Hebrews, who had imbibed prejudices against him and suspected him, he wisely guards against diverting them from the perusal by giving his name.”
342:2652Eusebius’ Eccl. Hist . vi. 25. Extended quotations from the various writers above referred to, and from many others, may be found in almost any of the innumerable treatises on the subject, and are given with especial fullness and clearness in Alford’s Prolegomena .
343:2653Godet in The Expositor , April, 1888, p. 262.
343:2654Bp. George Burgess.
344:2655Journal of the Soc. of Bibl. Literature and Exegesis for June, 1887, pp. 1–27.
345:2656See Thayer’s Grimm’s N.T. Lexicon , Appendix iv. pp. 698–710, for lists of words peculiar to each New Testament writer.
348:2657“The Optative Mode in Hellenistic Greek,” by Prof. H. M. Harman, D.D., LL.D. Journal of Soc. of Bibl. Lit. and Exegesis , Dec. 1886, p. 10.
353:2658The word ἱ ερουργοῦντα ( ἁ π. λεγ .) in the highly figurative passage, Rom. xv. 16, is no exception, being derived not from ἱ ερεύς , but from ἱ ερός
355:2659But that the style indicates that the Epistle was not actually written by an Alexandrian may be gathered from the non-use of the optative mood. See the reference to Dr. Harman on p. 348.
355:2660If the question be asked how Clement of Rome should have been so familiar with this Epistle, the sufficient answer is, that if this Clement be the same with the Clement mentioned in Philip. iv. 3 , as is altogether probable and as is generally asserted in the fathers, they were both companions of St. Paul, though whether they were with him at the same time is not known, and so one of them was likely to know and value the work of the other. Moreover, nearly all the varying traditions about Barnabas concur in speaking of his preaching at Rome, where he would have become personally known to Clement, and whence he may have written this Epistle. If he planted the Church at Milan, as is asserted in the title and proper preface for St. Barnabas Day, in the Ambrosian liturgy, he must have passed through Rome on his way.
355:2661Tertullian De Pudicitia , c. 20, Tom. II., fol. 1021, ed. Migne. It is well known that the Pauline authorship of the Epistle was rejected by many of the ancients. Eusebius ( Eccl. Hist . vi. 20) mentions that in the list of Caius, Presbyter at Rome (cir. 200), only thirteen epistles of Paul are enumerated, and this is omitted. It is also omitted in the Muratonian fragment, if that be not the same. The Codex Claromontanus (6th cent.) was copied from a ms . not containing Hebrews, but gives at the end of Philemon a stichometrical catalogue of all the books of the Old and New Testaments, and then gives our Epistle. In the catalogue, however, before Revelations and Acts, and immediately after Jude, is mentioned the “Epistle of Barnabas,” having 850 lines. It has been conjectured that by this may be meant the Epistle to the Hebrews; for 1 Corinthians is put down at 1060 lines, and this would give, in proportion, very nearly the right length for our Epistle, making Hebrews 820 instead of 850 lines, whereas the spurious “Epistle of Barnabas” is nearly one-half longer. (See Salmon, Introd. to the N.T ., note at end of xxi., 2d ed., pp. 453, 454.) This conclusion is controverted by Lünemann, Introd. to Heb ., sect. i., p. 23, ed. T. & T. Clark.
356:2662The following memorandum of the authorities for and against the genuineness of the Epistle of Barnabas, and for its date, has been kindly furnished by the Rev. E. C. Richardson, Librarian of the Hartford Theological Seminary:—
Genuineness, etc . For : Origen, Clement of A., Eusebius, Hieron., Apost. const., Voss, Hammond, Pearson, Bull, Cave, Du Pin, Grynaeus, Wake, Lardner, Fleury, Le Nourry, Russel, Galland, Less, Rosenmüller, Muenscher, Stäudlin, Danz, Bertholdt, Hemsen, Schmidt, Henke, Bleek, Rördam, Gieseler, Näbe, Credner, Bretschneider, Guericke, Francke, Gfrörer, Möhler, Baumgarten-Crusius, De Wette (?), Rysewyk, Schneckenburger, Sprinzl, Alzog, Nirschl, Sharpe. Against : Rivet, Usher, Menard, Daillé, Papebroch, Calmet, Cotelerius, Le Moyne, Tenzel, Natalis Alex., Ittig, Spanheim, Tillemont, Basnage, Oudin, Ceillier, Stolle, Pertsch, Baumgarten, Walch, Mosheim, Semler, Schroekh, Rössler, Starke, Lumper, Michaelis, Gaab, Lange, Hänlein, Winter, Neander, Ullmann, Mynster, Hug, Baur, Winer, Hase, Ebrard, Semisch, Kayser, Reithmayr, Hefele, MacKenzie, Lipsius, Weizäcker, Donaldson, Roberts and D., Riggenbach, Westcott, Braunsberger, Cunningham, Funk, Alford. Interpolated : Schenkel, Heydecke.
Date : Reign of Vespasian, Menardus, Ewald, Weizäcker, Milligan; 71–73, Galland; 70–100, Tischendorf (at first); reign of Domitian, Wieseler, Hilgenfeld, Riggenbach. Donaldson, Reuss, Ewald, Dressel, and Ritschl also put it in the first century. Papebroch pronounces for some time later than 97, Hefele for 107–120. Volkmar, Tischendorf (later), Baur, and others, for 119; Tentzel for the reign of Trajan; and Hug, Ullmann, Lücke, Neander, Winer, Zeller, and Köstlin for some time early in the 2d century, while Heydecke distinguishes into a genuine B., 70–71, and an interpolator, 119–121.
357:2663The large proportion of quotations from the Psalms in this Epistle is noticed in the article upon it in Smith’s Bible Dictionary (where the proportion is stated as 16 out of 32); but my attention was first called to the bearing of this upon the question of authorship by the quick observation of Rev. Hermann Lilienthal. It is not easy to give a precise numerical statement of the proportion because of the large number of historical allusions which can hardly be reckoned as quotations, and also because the New Testament writers often clothe their thoughts in the familiar words of the Old Testament, apparently without any conscious quotation. This matter, however, which cannot be tabulated, is quite in accord with the rest, and the whole Epistle is saturated with the language and the historical allusions of the Psalms. Taking only what may fairly be considered as designed quotations, the relative numbers taken from the Psalms are: Hebrews, 200; St. Luke, 25; St. Paul, 39; all others, 25. The Apocalypse is omitted from the calculation. In the comparatively few quotations in St. Luke less than one-third (17 out of 55) are from the Psalms, and every one of these in recording the words of others; less than one-fifth in St. Paul (16 out of 89); and in the others 22 out of 116. In Hebrews almost exactly one-half.
homilies of St. John Chrysostom,
archbishop of constantinople,
on the
epistle to the hebrews
Published after his Falling Asleep, from Notes by Constantine, Presbyter of Antioch.
————————————
Argument.
and Summary of the Epistle.
[1.] The blessed Paul, writing to the Romans, says, “Inasmuch then as I am the Apostle of the Gentiles, I magnify mine office: if by any means I may provoke to emulation them that are my flesh”: 2664 and again, in another place, “For He that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles.” 2665 If therefore he were the Apostle of the Gentiles, (for also in the Acts, God said to him, “Depart; for I will send thee far hence unto the Gentiles,” 2666 ) what had he to do with the Hebrews? and why did he also write an Epistle to them?
And especially as besides, they were ill-disposed towards him, and this is to be seen from many places. For hear what James says to him, “Thou seest, brother, how many thousands of Jews there are which believe…and these all have been informed of thee that thou teachest men to forsake the law.” 2667 And oftentimes he had many disputings concerning this.
Why therefore, one might ask, as he was so learned in the law (for he was instructed in the law at the feet of Gamaliel, 2668 and had great zeal in the matter, and was especially able to confound them in this respect)—why did not God send him to the Jews? Because on this very account they were more vehement in their enmity against him. “For they will not endure thee,” 2669 God says unto him; “But depart far hence to the Gentiles, for they will not receive thy testimony concerning me.” 2670 Whereupon he says, “Yea, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee; and when the blood of thy martyr Stephen was shed, I also was standing by and consenting unto his death, and kept the raiment of them that slew him.” 2671
And this he says 2672 is a sign and proof of their not believing him. For thus it is: when a man goes away from any people, 2673 if he be one of the least and of those who are nothing worth, he does not much vex those from whom he went; but if he be among the distinguished and earnest partisans and those who care for these things, he exceedingly grieves and vexes them beyond measure, in that 2674 he especially overthrows their system with the multitude.
And besides this, there was something else. 2675 What now might this be? That they who were about Peter were also with Christ, and saw signs and wonders; but he [Paul] having had the benefit of none of these, but being with Jews, suddenly deserted and became one of them. This especially promoted our cause. For while they indeed, seemed to testify even from gratitude, and one might have said that they bore witness to those things in love for their Master; he, on the other hand, who testifies to the resurrection, this man was rather one who heard a voice only. For this cause thou seest them waging war passionately with him, and doing all things for this purpose, that they might slay him, and raising seditions. 2676
The unbelievers, then, were hostile to him for this reason; but why were the believers? Because in preaching to the Gentiles he was constrained to preach Christianity purely; and if haply even in Judæa he were found [doing so], he cared not. For Peter and they that were with him, because they preached in Jerusalem, when there was great fierceness, of necessity enjoined the observance of the law; but this man was quite at liberty. The [converts] too from the Gentiles were more than the Jews because they were without. 2677 And this 2678 enfeebled the law, and they had no such great reverence for it, although 2679 he preached all things purely. Doubtless in this matter they think to shame him by numbers, saying, “Thou seest, brother, how many ten thousands of Jews there are which 2680 are come together.” 2681 On this account they hated him and turned away from him, because “They are informed of thee, he says, that thou teachest men to forsake the law.” 2682
[2.] Why, then, not being a teacher of the Jews, does he send an Epistle to them? And where were those to whom he sent it? It seems to me in Jerusalem and Palestine. How then does he send them an Epistle? Just as he baptized, though he was not commanded to baptize. For, he says, “I was not sent to baptize”: 2683 not, however, that he was forbidden, but he does it as a subordinate matter. And how could he fail to write to those, for whom he was willing even to become accursed? 2684 Accordingly he said, 2685 “Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.” 2686
For as yet he was not arrested. Two years then he passed bound, in Rome; then he was set free; then, having gone into Spain, he saw Jews 2687 also in like manner; and then he returned to Rome, where also he was slain by Nero. The Epistle to Timothy then was later 2688 than this Epistle. For there he says, “For I am now ready to be offered” 2689 ; there also he says, “In my first answer no man stood with me.” 2690 In many places they [the Hebrew Christians] had to contend 2691 with persecution, as also he says, writing to the Thessalonians, “Ye became followers of the churches of Judæa”: 2692 and writing to these very persons he says, “Ye took joyfully the spoiling of your goods.” 2693 Dost thou see them contending? And if men had thus treated the Apostles, not only in Judæa, but also wherever they were among the Gentiles, what would they not have done to the believers? On this account, thou seest, he was very careful for them. For when he says, “I go unto Jerusalem to minister unto the saints”; 2694 and again, when he exhorts the Corinthians to beneficence, and says that the Macedonians had already made their contribution, 2695 and says, “If it be meet that I go also,” 2696 —he means this. And when he says, “Only that we should remember the poor; the same which I also was forward to do,” 2697 —he declares this. And when he says, “They gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision,” 2698 —he declares this.
But this was 2699 not for the sake of the poor who were there, but that by this we might be partakers in the beneficence. For not as the preaching did we apportion the care for the poor to each other (we indeed to the Gentiles, but they to the circumcision). And everywhere thou seest him using great care for them: as was reasonable.
Among the other nations indeed, when there were both Jews and Greeks, such was not the case; but then, while they still seemed to have authority and independence and to order many things by their own laws, the government not being yet established nor brought perfectly under the Romans, they naturally exercised great tyranny. For if in other cities, as in Corinth, they beat the Ruler of the synagogue before the Deputy’s judgment seat, and Gallio “cared for none of these things,” 2700 but it was not so in Judæa. 2701 Thou seest indeed, that while in other cities they bring them to the magistrates, and need help from them and from the Gentiles, here they took no thought of this, but assemble a Sanhedrim themselves and slay whom they please. Thus in fact they put Stephen to death, thus they beat the Apostles, not taking them before rulers. Thus also they were about to put Paul to death, had not the chief captain thrown himself 2702 [upon them]. For this took place while the priests, while the temple, while the ritual, the sacrifices were yet standing. Look indeed at Paul himself being tried before the High Priest, and saying,“ I wist not that he was the High Priest,” 2703 and this in the presence of the Ruler. 2704 For they had then great power. Consider then what things they were likely to suffer who dwelt in Jerusalem and Judæa.
[3.] He then who prays to become accursed for those who were not yet believers, and who so ministers to the faithful, as to journey himself, if need be, and who everywhere took great care of them;—let us not wonder if he encourage and comfort them by letters also, and if he set them upright when tottering and fallen. For in a word, they were worn down 2705 and despairing on account of their manifold afflictions. And this he shows near the end, saying, “Wherefore lift up the hands that hang down, and the feeble knees”; 2706 and again, “Yet a little while, he that shall come will come, and will not tarry”; 2707 and again, “If ye be without chastisement,…then are ye bastards and not sons.” 2708
For since they were Jews and learned from the fathers that they must expect both their good and their evil immediately and must live accordingly, but then [when the Gospel came] the opposite was [taught]—their good things being in hope and after death, their evils in hand, though they had patiently endured much, it was likely that many would be fainthearted;—hereon he discourses.
But we will unfold these things at a fit opportunity. At present: he of necessity wrote to those for whom he cared so greatly. For while the reason why he was not sent to them is plain, yet he was not forbidden to write. And that they were becoming fainthearted he shows when he says, “Lift up the hands which hang down, and the feeble knees, and make straight paths” 2709 and again, “God is not unrighteous to forget your work and love.” 2710 For the soul overtaken by many trials, was turned aside even from the faith. 2711 Therefore he exhorts them to “Give heed to the things which they have heard, and that there should not be an evil heart of unbelief.” 2712 On this account also, in this Epistle, especially, he argues at length concerning faith, and after much [reasoning] shows at the end that to them [of old] also He promised good things in hand, and yet gave nothing.
And besides these things, he establishes two points that they might not think themselves forsaken: the one, that they should bear nobly whatever befalls them; the other, that they should look assuredly for their recompense. For truly He will not overlook those with Abel and the line of unrewarded righteous following him.
And he draws comfort in three ways: first, from the things which Christ suffered: as He Himself says, “The servant is not greater than his Lord.” 2713 Next, from the good things laid up for the believers. Thirdly, from the evils; and this point he enforces not only from the things to come (which would be less persuasive), but also from the past and from what had befallen their fathers. Christ also does the same, at one time saying, “The servant is not greater than his Lord”; 2714 and again, “There are many mansions with the Father”; 2715 and He denounces innumerable woes on the unbelievers.
But he speaks much of both the New and the Old Covenant; for this was useful to him for the proof of the Resurrection. Lest they should disbelieve that [Christ] rose on account of the things which He suffered, he confirms it from the Prophets, and shows that not the Jewish, but ours are the sacred [institutions]. For the temple yet stood and the sacrificial rites; therefore he says, “Let us go forth therefore without, bearing His reproach.” 2716 But this also was made an argument against him: “If these things are a shadow, if these things are an image, how is it that they have not passed away or given place when the truth was manifested, but these things still flourish?” This also he quietly intimates shall happen, and that at a time close at hand.
Moreover, he makes it plain that they had been a long time in the faith and in afflictions, saying, “When for the time ye ought to be teachers,” 2717 and, “Lest there be in any of you an evil heart of unbelief,” 2718 and ye became “Followers of them who through patience inherit the promises.” 2719
Footnotes
363:2664Rom. 11:13, 14
363:2665Gal. ii. 8
363:2666Acts xxii. 21
363:2667Acts 21:20, 21
363:2668Acts xxii. 3
363:2669“ Wherefore God foreseeing this, that they would not receive Him, ” Ben. K. Sav.
363:2670Acts 22:21, 18
363:2671Acts 22:19, 20
363:2672“ they show, ” K. Ben.
363:2673ἔ θνους
363:2674“ Departing from them, going to others, ” K. Ben. Sav.
363:2675Add: “ Which should make them incredulous, ” Bened. K. Sav.
364:2676“ For this purpose, and raising seditions that they might slay him, ” Bened. A. K.
364:2677“ The chosen people being fewer than all people , encircled on all sides by the heathen ” ; see Mic. 5:7, 8
364:2678“ By this he enfeebled, ” Ben.
364:2679“ Because, ” Ben. Sav. K. Q. R.
364:2680Acts xxi. 20
364:2681“ which believe, ” Ben. Sav. K. Q.
364:2682Acts xxi. 21
364:26831 Cor. i. 17
364:2684Rom. ix. 3
364:2685St. Chrys. introduces this as an instance of St. Paul’s interest in the Hebrews: that he not only wrote to them, but also intended to visit them; and on that digresses to the events of his history and the relative date of his Epistles.
364:2686Heb. xiii. 23
364:2687[The text might perhaps leave it uncertain whether St. Chrys. meant to state that St. Paul saw Jews in Spain, or that, after visiting Spain, he went into Judæa. Ben. Sav. K. Q. are express, “ Spain; then he went into Judæa, where also he saw the Jews. ” εἰς τὰς Σπανίας ἦλθεν· εἶτα εἰς ̓Ιουδαίαν ἔβη ὅτε καὶ ̓Ιουδαίους εἶδε .—F.G.]
364:2688πρεσβυτέρα . The word is elsewhere used in this sense by St. Chrys. See Mr. Field’s notes. St. Chrys. often points out that the Ep. ii. to Timothy is the last of all St. Paul’s Epistles.
364:26892 Tim. iv. 6
364:26902 Tim. iv. 16
364:2691ἤ θλησαν , see ἤ θλησιν , Heb. x. 32
364:26921 Thess. ii. 14
364:2693Heb. x. 34
364:2694Rom. xv. 25
364:26952 Cor. viii. 1-3
364:26961 Cor. xvi. 4
364:2697Gal. ii. 10
364:2698Gal. ii. 9
364:2699“ But these things he does not say merely for, ” &c., Ben. Sav. K. Q.
364:2700Acts xviii. 17
365:2701i.e. in Judæa, they beat and scourged, not through the indifference of the judge, but by their own authority.
365:2702Acts xxi. 31-33
365:2703Acts xxiii. 5
365:2704i.e. before Lysias.
365:2705“ having lost their freshness and vigor like salted fish. ” See many instances of its use in this sense in Mr. Field’s note on St. Chrys. on 1 Cor. Hom. xxviii. (p. 255, A). [See p. 390, O.T.]
365:2706Heb. xii. 12
365:2707Heb. x. 37
365:2708Heb. xii. 8
365:2709Heb. 12:12, 13
365:2710Heb. vi. 10 [St. Chrys. here follows the better reading, omitting τοῦ κόπου .—F.G.].
365:2711Heb. ii. 1
365:2712Heb. iii. 12
365:2713John xiii. 16
365:2714John xiii. 16
365:2715John xiv. 2
365:2716Heb. xiii. 13
365:2717Heb. v. 12
365:2718Heb. iii. 12
365:2719Heb. vi. 12
Homily I.
Heb. 1:1, 2
“God who at sundry times and in divers manners spake in time past unto the fathers by the Prophets, hath at the end of the days 2720 spoken unto us by His Son whom He hath appointed heir of all things, by whom also He made the worlds.”
[1.] Truly , “where sin abounded, grace did much more abound.” ( Rom. v. 20 .) This at least the blessed Paul intimates here also, in the very beginning of his Epistle to the Hebrews. For since as it was likely that afflicted, worn out by evils, and judging of things thereby, they would think themselves worse off than all other men,—he shows that herein they had rather been made partakers of greater, even very exceeding, grace; arousing the hearer at the very opening of his discourse. Wherefore he says, “God who at sundry times and in divers manners spake in times past unto the fathers by the Prophets, hath at the end of the days spoken unto us by His Son.”
Why did he [Paul] not oppose “himself” to “the prophets”? Certainly, he was much greater than they, inasmuch as a greater trust was committed to him. Yet he doth not so. Why? First, to avoid speaking great things concerning himself. Secondly, because his hearers were not yet perfect. And thirdly, because he rather wished to exalt them, and to show that their superiority was great. As if he had said, What so great matter is it that He sent prophets to our fathers? For to us [He has sent] His own only-begotten Son Himself.
And well did he begin thus, “At sundry times and in divers manners,” for he points out that not even the prophets themselves saw God; nevertheless, the Son saw Him. For the expressions, “at sundry times and in divers manners” are the same as “in different ways.” “For I” (saith He) “have multiplied visions, and used similitudes by the ministry of the Prophets.” ( Hos. xii. 10 .) Wherefore the excellency consists not in this alone, that to them indeed prophets were sent, but to us the Son; but that none of them saw God, but the Only-begotten Son saw Him. He doth not indeed at once assert this, but by what he says afterwards he establishes it, when he speaks concerning His human nature; “For to which of the Angels said He, Thou art My Son,” ( Heb. 1.5 ), and, “Sit thou on My right hand”? ( Heb. 1.13 .)
And look on his great wisdom. First he shows the superiority from the prophets. Then having established this as acknowledged, he declares that to them indeed He spake by the prophets, but to us by the Only-begotten. Then [He spake] to them by Angels, and this again he establishes, with good reason (for angels also held converse with the Jews): yet even herein we have the superiority, inasmuch as the Master [spake] to us, but to them servants, and prophets, fellow-servants.
[2.] Well also said he, “at the end of the days,” for by this he both stirs them up and encourages them desponding of the future. For as he says also in another place, “The Lord is at hand, be careful for nothing” ( Phil. 4:5, 6 ), and again, “For now is our salvation nearer than when we believed” ( Rom. xiii. 11 ): so also here. What then is it which he says? That whoever is spent in the conflict, when he hears of the end thereof, recovers his breath a little, knowing that it is the end indeed of his labors, but the beginning of his rest.
“Hath in the end of the days spoken unto us in [His] Son.” Behold again he uses the saying, “in [His] Son,” 2721 for “through the Son,” 2722 against those who assert that this phrase is proper to the Spirit. 2723 Dost thou see that the [word] “in” is “through”? 2724
And the expression, “In times past,” and this, “In the end of the days,” shadows forth some other meaning:—that when a long time had intervened, when we were on the edge of punishment, when the Gifts had failed, when there was no expectation of deliverance, when we were expecting to have less than all—then we have had more.
And see how considerately he hath spoken it. For he said not, “Christ spake” (albeit it was He who did speak), but inasmuch as their souls were weak, and they were not yet able to hear the things concerning Christ, he says, “God hath spoken by Him.” What meanest thou? did God speak through the Son? Yes. What then? Is it thus thou showest the superiority? for here thou hast but pointed out that both the New and the Old [Covenants] are of One and the same: and that this superiority is not great. Wherefore he henceforth follows on upon this argument, saying, “He spake unto us by [His] Son.”
(Note, how Paul makes common cause, and puts himself on a level with the disciples, saying, He spake “to us”: and yet He did not speak to him, but to the Apostles, and through them to the many. But he lifts them [the Hebrews] up, and declares that He spake also to them. And as yet he doth not at all reflect on the Jews. For almost all to whom the prophets spake, were a kind of evil and polluted persons. But as yet the discourse is not of these: but, hitherto of the gifts derived from God.)
“Whom He appointed,” saith he, “heir of all.” What is “whom He appointed heir of all”? He speaks here of the flesh [the human nature]. As He also says in the second Psalm, “Ask of Me, and I will give Thee the heathen for Thine inheritance.” ( Ps. ii. 8 .) For no longer is “Jacob the portion of the Lord” nor “Israel His inheritance” ( Deut. xxxii. 9 ), but all men: that is to say, He hath made Him Lord of all: which Peter also said in the Acts, “God hath made Him both Lord and Christ.” ( Acts ii. 36 .) But he has used the name “Heir,” declaring two things: His proper sonship 2725 and His indefeasible sovereignty. “Heir of all,” that is, of all the world.
[3.] Then again he brings back his discourse to its former point. “By whom also He made the worlds [the ages].” 2726 Where are those who say, There was [a time] when He was not?
Then, using degrees of ascent, he uttered that which is far greater than all this, saying,
Heb. 1:3, 4 . “Who, (being the brightness of His glory, and the express image of His person, and upholding all things by the word of His power,) when He had by Himself purged our sins, sat down on the right hand of the Majesty on high; being made 2727 so much better than the Angels as He hath by inheritance obtained a more excellent name than they.”
O! the wisdom of the Apostle! or rather, not the wisdom of Paul, but the grace of the Spirit is the thing to wonder at. For surely he uttered not these things of his own mind, nor in that way did he find his wisdom. (For whence could it be? From the knife, and the skins, or the workshop?) But it was from the working of God. For his own understanding did not give birth to these thoughts, which was then so mean and slender as in nowise to surpass the baser sort; (for how could it, seeing it spent itself wholly on bargains and skins?) but the grace of the Spirit shows forth its strength by whomsoever it will.
For just as one, wishing to lead up a little child to some lofty place, reaching up even to the top of Heaven, does this gently and by degrees, leading him upwards by the steps from below,—then when he has set him on high, and bidden him to gaze downwards, and sees him turning giddy and confused, and dizzy, taking hold of him, he leads him down to the lower stand, allowing him to take breath; then when he hath recovered it, leads him up again, and again brings him down;—just so did the blessed Paul likewise, both with the Hebrews and everywhere, having learnt it from his Master. For even He also did so; sometimes He led His hearers up on high, and sometimes He brought them down, not allowing them to remain very long.
See him, then, even here—by how many steps he led them up, and placed them near the very summit of religion, and then or ever they grow giddy, and are seized with dizziness, how he leads them again lower down, and allowing them to take breath, says, “He spake unto us by [His] Son,” “whom He appointed Heir of all things.” 2728 For the name of Son is so far common. For where a true 2729 [Son] it is understood of, He is above all: but however that may be, for the present he proves that He is from above.
And see how he says it: “Whom He appointed,” saith he, “heir of all things.” The phrase, “He appointed Heir,” is humble. Then he placed them on the higher step, adding, “by whom also He made the worlds.” Then on a higher still, and after which there is no other, “who being the brightness of His glory, and the express image of His person.” Truly he has led them to unapproachable light, to the very brightness itself. And before they are blinded see how he gently leads them down again, saying, “and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty.” He does not simply say, “He sat down,” but “after the purifying, He sat down,” for he hath touched on the Incarnation, and his utterance is again lowly.
Then again having said a little by the way (for he says, “on the right hand of the Majesty on high”), [he turns] again to what is lowly; “being made so much better than the angels, as He hath by inheritance obtained a more excellent name than they.” Henceforward then he treats here of that which is according to the flesh, since the phrase “being made better” doth not express His essence according to the Spirit, 2730 (for that was not “made” but “begotten,”) but according to the flesh: for this was “made.” Nevertheless the discourse here is not about being called into 2731 existence. But just as John says, “He that cometh after me, is preferred before me” ( John 1:15, 30 ), that is, higher in honor and esteem; so also here, “being made so much better than the angels”—that is, higher in esteem and better and more glorious, “by how much He hath obtained by inheritance a more excellent name than they.” Seest thou that he is speaking of that which is according to the flesh? For this Name, 2732 God the Word ever had; He did not afterwards “obtain it by inheritance”; nor did He afterwards become “better than the Angels, when He had purged our sins”; but He was always “better,” and better without all comparison. 2733 For this is spoken of Him according to the flesh.
So truly it is our way also, when we talk of man, to speak things both high and low. Thus, when we say, “Man is nothing,” “Man is earth,” “Man is ashes,” we call the whole by the worse part. But when we say, “Man is an immortal animal,” and “Man is rational, and of kin to those on high,” we call again the whole by the better part. So also, in the case of Christ, sometimes Paul discourseth from the less and sometimes from the better; wishing both to establish the economy, and also to teach about the incorruptible nature.
[4.] Since then “He hath purged our sins,” let us continue pure; and let us receive no stain, but preserve the beauty which He hath implanted in us, and His comeliness undefiled and pure, “not having spot or wrinkle or any such thing.” ( Eph. v. 27 .) Even little sins are “a spot and a wrinkle,” such a thing, I mean, as Reproach, Insult, Falsehood.
Nay, rather not even are these small, but on the contrary very great: yea so great as to deprive a man even of the kingdom of Heaven. How, and in what manner? “He that calleth his brother fool, is in danger” (He saith) “of hellfire.” ( Matt. v. 22 .) But if it be so with him who calls a man “fool,” which seems to be the slightest of all things, and rather mere children’s talk; what sentence of punishment will not he incur, who calleth him malignant and crafty and envious, and casteth at him ten thousand other reproaches? What more fearful than this?
Now suffer, I beseech you, the word [of exhortation]. 2734 For if he that “doeth” [aught] to “one of the least, doeth it to Him” ( Matt. xxv. 40 ), and he that “doeth it not to one of the least doeth it not to Him” ( Matt. xxv. 45 ), how is it not the same also in the matter of good or evil speaking? He that reviles his brother, reviles God: and he that honors his brother, honors God. Let us train therefore our tongue to speak good words. For “refrain,” it is said, “thy tongue from evil.” ( Ps. xxxiv. 13 .) For God gave it not that we should speak evil, that we should revile, that we should calumniate one another; but to sing hymns to God withal, to speak those things which “give grace to the hearers” ( Eph. iv. 29 ), things for edification, things for profit.
Hast thou spoken evil of a man? What is thy gain, entangling thyself in mischief together with him? For thou hast obtained the reputation of a slanderer. For there is not any, no not any evil, which stops at him that suffers it, but it includes the doer also. As for instance, the envious person seems indeed to plot against another, but himself first reaps the fruit of his sin, wasting and wearing himself away, and being hated of all men. The cheat deprives another of his money; yea and himself too of men’s good will: and causes himself to be evil spoken of by all men. Now reputation is much better than money, for the one it is not easy to wash out, whereas it is easy to gain possession of the other. Or rather, the absence of the one doth no hurt to him that wanteth it; but the absence of the other makes you reproached and ridiculed, and an object of enmity and warfare to all.
The passionate man again first punishes and tears himself in pieces, and then him with whom he is angry.
Just so the evil speaker disgraces first himself and then him who is evil-spoken of: or, it may be, even this hath proved beyond his power, and while he departs with the credit of a foul and detestable kind of person, he causes the other to be loved the more. For when a man hearing a bad name given him, doth not requite the giver in the same kind, but praises and admires, he doth not praise the other, but himself. For I before observed that, as calumnies against our neighbors first touch those who de vise the mischief, so also good works done towards our neighbors, gladden first those who do them. The parent either of good, or evil, justly reaps the fruit of it first himself. And just as water, whether it be brackish or sweet, fills the vessels of those who resort to it, but lessens not the fountain which sends it forth; so surely also, both wickedness and virtue, from whatever person they proceed, prove either his joy or his ruin.
So far as to the things of this world; but what speech may recount the things of that world, either the goods or the evils? There is none. For as to the blessings, they surpass all thought, not speech only; for their opposites are expressed indeed in terms familiar to us. For fire, it is said, is there, and darkness, and bonds, and a worm that never dieth. But this represents not only the things which are spoken of, but others more intolerable. And to convince thee, consider at once this first: if it be fire, how is it also darkness? Seest thou how that fire is more intolerable than this? For it hath no light. If it be fire, how is it forever burning? Seest thou how something more intolerable than this happens? For it is not quenched. Yea, therefore it is called unquenchable. Let us then consider how great a misery it must be, to be forever burning, and to be in darkness, and to utter unnumbered groanings, and to gnash the teeth, and not even to be heard. For if here any one of those ingeniously brought up, should he be cast into prison, speaks of the mere ill savor, and the being laid in darkness, and the being bound with murderers, as more intolerable than any death: think what it is when we are burning with the murderers of the whole world, neither seeing nor being seen, but in so vast a multitude thinking that we are alone. For the darkness and gloom doth not allow our distinguishing those who are near to us, but each will burn as if he were thus suffering alone. Moreover, if darkness of itself afflicteth and terrifieth our souls, how then will it be when together with the darkness there are likewise so great pains and burnings?
Wherefore I entreat you to be ever revolving these things with yourselves, and to submit to the pain of the words, that we may not undergo the punishment of the things. For assuredly, all these things shall be, and those whose doings have deserved those chambers of torture no man shall rescue, not father, nor mother, nor brother. “For a brother redeemeth not,” He saith; “shall a man redeem?” ( Ps. xlix. 7 , LXX.), though he have much confidence, though he have great power with God. For it is He Himself who rewards every one according to his works, and upon these depends our salvation or punishment.
Let us make then to ourselves “friends of the mammon of unrighteousness” ( Luke xvi. 9 ), that is: Let us give alms; let us exhaust our possessions upon them, that so we may exhaust that fire: that we may quench it, that we may have boldness there. For there also it is not they who receive us, but our own work: for that it is not simply their being our friends which can save us, learn from what is added. For why did He not say, “Make to yourselves friends, that they may receive you into their everlasting habitations,” but added also the manner? For saying, “of the mammon of unrighteousness,” He points out that we must make friends of them by means of our possessions, showing that mere friendship will not protect us, unless we have good works, unless we spend righteously the wealth unrighteously gathered.
Moreover, this our discourse, of Almsgiving I mean, fits not only the rich, but also the needy. Yea even if there be any person who supporteth himself by begging, even for him is this word. For there is no one, so poverty-stricken, however exceeding poor he may be, as not to be able to provide “two mites.” ( Luke xxi. 2 .) It is therefore possible that a person giving a small sum from small means, should surpass those who have large possessions and give more; as that widow did. For not by the measure of what is given, but by the means and willingness of the givers is the extent of the alms-deed estimated. In all cases the will is needed, in all, a right disposition; in all, love towards God. If with this we do all things, though having little we give little, God will not turn away His face, but will receive it as great and admirable: for He regards the will, not the gifts: and if He see that to be great, He assigneth His decrees and judges accordingly, and maketh them partakers of His everlasting benefits.
Which may God grant us all to obtain, by the grace and love of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever, and world without end. Amen.
Footnotes
366:2720ἐ σχάτου τῶν ἡμερῶν ἐσχάτων τ. ἡ . (in these last days) Sav. Ben. here and throughout the Homily. The former is considered to be the true reading of the Sacred Text. It is throughout the reading of St. Chrys. as is clear from his argument. [It is the reading of all the uncials; the cursives and the versions are divided. The R.V. follows the correct text.—F.G.]
366:2721ἐ ν υἱῷ
366:2722διὰ τοῦ υἱοῦ
366:2723That is, the Macedonians or Pneumatomachi, who about the year 373 found great fault with St. Basil for using indifferently the two forms of doxology, sometimes μετὰ τοῦ Υἱοῦ σὺν τῷ Πνευματι τῷ ̔Αγίῳ , sometimes διὰ τοῦ Υἱοῦ ἐν τῷ Πνεύματι τῷ ̔Αγίῳ . They said that the latter, by which they meant to imply inferiority in the Third Person especially, was the only proper form. This gave occasion to St. Basil’s writing his Tract De Spiritu Sancto , in which he refutes them at large, proving among other things that ἐ ν is in Scripture often equivalent to σύν . c. 25 t. iii. 49. That ἐ ν is put for διὰ ; is also said by St. Chrys. Hom. on 1 Cor. i. 4 (p. 13, O.T.) and elsewhere.
366:2724[ τὸ, ἐν, διά ἐστι .—F.G.]
367:2725τὸ γνήσιον τῆς υἱότητος
367:2726τοὺς αἰῶνας , “ the ages; ” “ duration beyond time. ”
367:2727[R.V. “ having become. ” — F.G.]
367:2728That is for the moment St. Paul does not argue the dignity of Christ from the title “ Son ” —from His being the true Son of God, and therefore God, but condescending to the weakness of his hearers, at first uses the word in a general sense, and establishes His Divinity by other considerations.
367:2729γνήσιος
368:2730κατὰ πνεῦμα is the reading adopted by Mr. Field, following herein an ancient Catena [compiled by Niketas Archbishop of Heraclea in Thrace who flourished in the 11th century] which has preserved it: κατὰ τὸν πατέρα is found in all other mss. and Editions, and was probably the reading in Mutianus’ text, who translates “essentiæ paternæ ” Of the use of πνεῦμα for the Divine Nature of the Son, see many instances brought together in the note to the Oxford Translation of St. Athanasius against the Arians, p. 196 d. [See also in Tertullian, O.T. note H. pp. 322 sqq.]
368:2731οὐσιώσεως , “ communication of Being. ” Cf. in 1 Cor. Hom. v. § 4, p. 56, Oxf. Tr.
368:2732That is the Name Son . The passage is thus rightly pointed by Mr. Field in accordance with the addition of the explanatory word “ Son ” in [Niketas’] Catena (Supp.). According to the pointing of the other editions, the translation would be, “ For this Name, God the Word , He ever had. ”
368:2733ἀ συγκρίτως
368:2734Comp. Heb. xiii. 22 . It seems as if the hearers were showing themselves surprised at the severity of what he was saying.
Homily II.
Hebrews i. 3
“Who being the brightness of His Glory and the express Image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins.”
[1.] Everywhere indeed a reverential mind is requisite, but especially when we say or hear anything of God: Since neither can tongue speak nor thought 2735 hear anything suitable to our God. And why speak I of tongue or thought? 2736 For not even the understanding 2737 which far excels these, will be able to comprehend anything accurately, when we desire to utter aught concerning God. For if “the peace of God surpasseth all understanding” ( Philip. iv. 7 ), and “the things which are prepared for them that love Him have not entered into the heart of man” ( 1 Cor. ii. 9 ); much more He Himself, the God of peace, the Creator of all things, doth by a wide measure exceed our reasoning. We ought therefore to receive all things with faith and reverence, and when our discourse 2738 fails through weakness, and is not able to set forth accurately the things which are spoken, then especially to glorify God, for that we have such a God, surpassing both our thought and our conception. 2739 For many of our conceptions 2740 about God, we are unable to express, as also many things we express, but have not strength to conceive of them. As for instance:—That God is everywhere, we know; but how, we no longer understand. 2741 That there is a certain incorporeal power the cause of all our good things, we know: but how it is, or what it is, we know not. Lo! we speak, and do not understand. I said, That He is everywhere, but I do not understand it. I said, That He is without beginning, but I do not understand it. I said, That He begat from Himself, and again I know not how I shall understand it. And some things there are which we may not even speak—as for instance, thought conceives 2742 but cannot utter.
And to show thee that even Paul is weak and doth not put out his illustrations with exactness; and to make thee tremble and refrain from searching too far, hear what he says, having called Him Son and named Him Creator, “Who being the brightness of His Glory, and the express image of His person.”
This we must receive with reverence and clear of all incongruities. “The brightness of His glory,” saith he. But observe in what reference he understands this, and so do thou receive it:—that He is of Him: 2743 without passion: that He is neither greater, nor less; since there are some, who derive certain strange things from the illustration. For, say they, “the brightness” is not substantial, 2744 but hath its being in another. Now do not thou, O man, so receive it, neither be thou sick of the disease of Marcellus 2745 and Photinus. 2746 For he hath a remedy for thee close at hand, that thou fall not into that imagination, nor doth he leave thee to be hurried down into that fatal malady. And what saith he? “And the express image of His person” [or “subsistence” 2747 ]: that is, just as He [the Father] is personally subsisting, being in need of nothing, 2748 so also the Son. For he saith this here, showing the undeviating similitude 2749 and the peculiar image of the Prototype, that He [the Son] is in subsistence by Himself.
For he who said above, that “by Him He made all things” here assigns to Him absolute authority. For what doth he add? “And upholding all things by the word of His power”; that we might hence infer not merely His being the express image of His Person, but also His governing all things with absolute authority.
See then, how he applies to the Son that which is proper to the Father. For on this account he did not say simply, “and upholding all things,” nor did he say, “by His power,” but, “by the word of His power.” For much as just now we saw him gradually ascend and descend; so also now, as by steps, he goes up on high, then again descends, and saith, “by whom also He made the worlds.”
Behold how here also he goes on two paths, by the one leading us away from Sabellius, by the other from Arius, yea and on another, that He [Christ] should not be accounted un originated, 2750 which he does also throughout, nor yet alien from God. For if, even after so much, there are some who assert that He is alien, and assign to Him another father, and say that He is at variance with Him;—had [Paul] not declared these things, what would they not have uttered?
How then does he this? When he is compelled to heal, then is he compelled also to utter lowly things: as for instance, “He appointed Him” (saith he) “heir of all things,” and “by Him He made the worlds.” ( Supra , Heb. 1.2
Heb. 1.10 .) Nowhere is there the saying “by whom,” or that “by Him He made the worlds.” What then? Were they not made by Him? Yes, but not, as thou sayest or imaginest, “as by an instrument”: nor as though He would not have made them unless the Father had reached out a hand to Him. For as He “judgeth no man” ( John v. 22 ), and is said to judge by the Son, in that He begat Him a judge; so also, to create by Him, in that He begat Him a Creator. And if the Father be the original cause of Him, in that He is Father, much more of the things which have been made by Him. When therefore he would show that He is of Him, he speaks of necessity lowly things. But when he would utter high things, Marcellus takes a handle, and Sabellius; avoiding however the excess of both, he holds a middle [way]. For neither does he dwell on the humiliation, lest Paul of Samosata should obtain a standing place, nor yet does he for ever abide in the high sayings; but shows on the contrary His abundant nearness, lest Sabellius rush in upon him. He names Him “Son,” and immediately Paul of Samosata comes on him, saying that He is a son, as the many are. But he gives him a fatal wound, calling Him “Heir.” But yet, with Arius, he is shameless. For the saying, “He appointed Him heir,” they both hold: the former one saying, it comes of weakness; the other still presses objections, endeavoring to support himself by the clause which follows. For by saying, “by whom also He made the worlds,” he strikes backwards the impudent Samosatene: while Arius still seems to be strong. Nevertheless see how he smites him likewise, saying again, “who being the brightness of His glory.” But behold! Sabellius again springs on us, with Marcellus, and Photinus: but on all these also he inflicts one blow, saying, “and the express image of His person and upholding all things by the word of His power.” Here again he wounds Marcion too; 2751 not very severely, but however he doth wound him. For through the whole of this Epistle he is fighting against them.
But the very thing which he said, “the brightness of the glory,” hear also Christ Himself saying, “I am the Light of the world.” ( John viii. 12 .) Therefore he [the Apostle] uses the word “brightness,” showing that this was said in the sense of “Light of Light.” Nor is it this alone which he shows, but also that He hath enlightened our souls; and He hath Himself manifested the Father, and by “the brightness” he has indicated the nearness of the Being [of the Father and the Son 2752 ]. Observe the subtlety of his expressions. He hath taken one essence and subsistence to indicate two subsistences. Which he also doth in regard to the knowledge of the Spirit 2753 ; for as he saith that the knowledge of the Father is one with that of the Spirit, as being indeed one, and in nought varying from itself ( 1 Cor. ii. 10-12 ): so also here he hath taken hold of one certain [thing] whereby to express the subsistence of the Two. 2754
And he adds that He is “the express Image.” For the “express Image” is something other 2755 than its Prototype: yet not Another in all respects, but as to having real subsistence. Since here also the term, “express image,” indicates there is no variation from that whereof it is the “express image”: its similarity in all respects. When therefore he calls Him both Form, 2756 and express Image, what can they say? “Yea,” saith he, “man is also called an Image of God.” 2757 What then! is he so [an image of Him] as the Son is? No (saith he) but because the term, image, doth not show resemblance. And yet, in that man is called an Image, it showeth resemblance, as in man. For what God is in Heaven, that man is on earth, I mean as to dominion. And as he hath power over all things on earth, so also hath God power over all things which are in heaven and which are on earth. But otherwise, man is not called “Express image,” he is not called Form: which phrase declares the substance, or rather both substance and similarity in substance. Therefore just as “the form of a slave” ( Phil. 2:6, 7 ) expresses no other thing than a man without variation 2758 [from human nature], so also “the form of God” expresses no other thing than God.
“Who being” (saith he) “the brightness of His glory.” See what Paul is doing. Having said, “Who being the brightness of His glory,” he added again, “He sat down on the right hand of the Majesty”: what names he hath used, nowhere finding a name for the Substance. For neither “the Majesty,” nor “the Glory” setteth forth the Name, which he wishes to say, but is not able to find a name. For this is what I said at the beginning, that oftentimes we think something, and are not able to express [it]: since not even the word God is a name of substance, nor is it at all possible to find a name of that Substance.
And what marvel, if it be so in respect of God, since not even in respect of an Angel, could one find a name expressive of his substance? Perhaps too, neither in respect of the soul. For this name [soul] doth not seem to me to be significative of the substance thereof, but of breathing. For one may see that the same [thing] is called both Soul and Heart and Mind: for, saith he, “Create in me a clean heart, O God” ( Ps. li. 10 ), and one may often see that it [the soul] is called spirit.
“And upholding all things by the word of His power.” Tell me, “God said” (it is written), “Let there be light” ( Gen. i. 3 ): “the Father, saith one, 2759 commanded, and the Son obeyed”? But behold here He also [the Son] acts by word. For (saith he), “And upholding all things”—that is, governing; He holds together what would fall to pieces; For, to hold the world together, is no less than to make it, but even greater (if one must say a strange thing). For the one is to bring forward something out of things which are not: but the other, when things which have been made are about to fill back into non-existence, to hold and fasten them together, utterly at variance as they are with each other: this is indeed great and wonderful, and a certain proof of exceeding power.
Then showing the easiness, he said, “upholding”: (he did not say, governing, 2760 from the figure of those who simply with their finger move anything, and cause it to go round.) Here he shows both the mass of the creation to be great, and that this greatness is nothing to Him. Then again he shows the freedom from the labor, saying, “By the word of His power.” Well said he, “By the word.” For since, with us, a word is accounted to be a bare thing, he shows that it is not bare with God. But, how “He upholdeth by the word,” he hath not further added: for neither is it possible to know. Then he added concerning His majesty: for thus John also did: having said that “He is God” ( John i. 1 ), he brought in the handiwork of the Creation. For the same thing which the one indirectly expressed, saying, “In the beginning was the Word,” and “All things were made by Him” ( John i. 3 ), this did the other also openly declare by “the Word,” and by saying “by whom also He made the worlds.” For thus he shows Him to be both a Creator, and before all ages. What then? when the prophet saith, concerning the Father, “Thou art from everlasting and to everlasting” ( Ps. xc. 2 ), and concerning the Son, that He is before all ages, and the maker of all things—what can they say? Nay rather, when the very thing which was spoken of the Father,—“He which was before the worlds,”—this one may see spoken of the Son also? And that which one saith, “He was life” ( John i. 4 ), pointing out the preservation of the creation, that Himself is the Life of all things,—so also saith this other, “and upholding all things by the word of His power”: not as the Greeks who defraud Him, as much as in them lies, both of Creation itself, and of Providence, shutting up His power, to reach only as far as to the Moon.
“By Himself” (saith he) “having purged our sins.” Having spoken concerning those marvelous and great matters, which are most above us, he proceeds to speak also afterwards concerning His care for men. For indeed the former expression, “and upholding all things,” also was universal: nevertheless this is far greater, for it also is universal: for, for His part, “all” men believed. 2761 As John also, having said, “He was life,” and so pointed out His providence, saith again, and “He was light.”
“By Himself,” saith he, “having purged our sins, He sat down on the right hand of the Majesty on high.” He here setteth down two very great proofs of His care: first the “purifying us from our sins,” then the doing it “by Himself.” And in many places, thou seest him making very much of this,—not only of our reconciliation with God, but also of this being accomplished through the Son. For the gift being truly great, was made even greater by the fact that it was through the Son.
For 2762 in saying, “He sat on the right hand,” and, “having by Himself purged our sins,”—though he had put us in mind of the Cross, he quickly added the mention of the resurrection and ascension. And see his unspeakable wisdom: he said not, “He was commanded to sit down,” but “He sat down.” Then again, lest thou shouldest think that He standeth, he subjoins, “For to which of the angels said He at any time, Sit thou on My right hand.”
“He sat” (saith he) “on the right hand of the Majesty on high.” What is this “on high”? Doth he enclose God in place? Away with such a thought! but just as, when he saith, “on the right hand,” he did not describe Him as having figure, but showed His equal dignity with the Father; so, in saying “on high,” he did not enclose Him there, but expressed the being higher than all things, and having ascended up above all things. That is, He attained even unto the very throne of the Father: as therefore the Father is on high, so also is He. For the “sitting together” implies nothing else than equal dignity. But if they say, that He said, “Sit Thou,” we may ask them, What then? did He speak to Him standing? Moreover, he said not that He commanded, not that He enjoined, but that “He said”: for no other reason, than that thou mightest not think Him without origin and without cause. For that this is why he said it, is evident from the place of His sitting. For had he intended to signify inferiority, he would not have said, “on the right hand,” but on the left hand.
Heb. 1.4 . “Being made,” saith he, “so much better than the angels, as He hath by inheritance obtained a more excellent name than they.” The “being made,” here, is instead of “being shown forth,” as one may say. Then also from what does he reason confidently? From the Name. Seest thou that the name Son is wont to declare true relationship? And indeed if He were not a true Son (and “true” is nothing else than “of Him”), how does he reason confidently from this? For if He be Son only by grace, He not only is not “more excellent than the angels,” but is even less than they. How? Because righteous men too were called sons; and the name son, if it be not a genuine son, doth not avail to show the “excellency.” When too he would point out that there is a certain difference between creatures and their maker, hear what he saith:
Heb. 1.5 . “For to which of the Angels said He at any time, Thou art My Son, this day have I begotten Thee. And again, I will be to Him a Father, and He shall be to Me a Son”? For these things indeed are spoken with reference also to the flesh: “I will be to Him a Father, and He shall be to Me a Son”—while this, 2763 “Thou art My Son, this day have I begotten Thee,” expresses nothing else than “from [the time] that God is.” For as He is said to be, 2764 from the time present (for this befits Him more than any other), so also the [word] “To-day” seems to me to be spoken here with reference to the flesh. For when He hath taken hold of it, thenceforth he speaks out all boldly. For indeed the flesh partakes of the high things, just as the Godhead of the lowly. For He who disdained not to become man, and did not decline the reality, how should He have declined the expressions?
Seeing then that we know these things, let us be ashamed of nothing, nor have any high thoughts. For if He Himself being God and Lord and Son of God, did not decline to take the form of a slave, much more ought we to do all things, though they be lowly. For tell me, O man, whence hast thou high thoughts? from things of this life? but these or ever they appear, run by. Or, from things spiritual? nay, this is itself one spiritual excellency,—to have no high thoughts.
Wherefore then dost thou cherish high thoughts? because thou goest on aright? hear Christ saying, “When ye have done all things, say, we are unprofitable servants, for we have done that which was our duty to do.” ( Luke xvii. 10 .)
Or because of thy wealth hast thou high thoughts? Dost thou not see those before thee, how they departed naked and desolate? did we not come naked into life, and naked also shall depart? who hath high thoughts on having what is another’s? for they who will use it to their own enjoyment alone, are deprived of it how ever unwillingly, often before death, and at death certainly. But (saith one) while we live we use them as we will. First of all, one doth not lightly see any man using what he hath as he will. Next, if a man do even use things as he will, neither is this a great matter: for the present time is short compared with the ages without end. Art thou high-minded, O man, because thou art rich? on what account? for what cause? for this befalleth also robbers, and thieves, and man-slayers, and effeminate, and whoremongers, and all sorts of wicked men. Wherefore then art thou high-minded? Since if thou hast made meet use of it, thou must not be high-minded, lest thou profane the commandment: but if unmeet, by this indeed [it has come to pass that] thou art become a slave of money, and goods, and art overcome by them. For tell me, if any man sick of a fever should drink much water, which for a short space indeed quencheth his thirst, but afterwards kindleth the flame, ought he to be high-minded? And what, if any man have many cares without cause, ought he therefore to be high-minded? tell me, wherefore? because thou hast many masters? because thou hast ten thousand cares? because many will flatter thee? [Surely not.] For thou art even their slave. And to prove that to thee, hear plainly. The other affections which are within us, are in some cases useful. For instance, Anger is often useful. For (saith he) “unjust wrath shall not be innocent” ( Ecclesiasticus 1.22 ): wherefore it is possible for one to be justly in wrath. And again, “He that is angry with his brother without cause, 2765 shall be in danger of hell.” ( Matt. v. 22 .) Again for instance, emulation, desire, [are useful]: the one when it hath reference to the procreation of children, the other when he directs his emulation to excellent things. As Paul also saith, “It is good to be zealously affected always in a good thing” ( Gal. iv. 18 ) and, “Covet earnestly the best gifts.” ( 1 Cor. xii. 31 .) Both therefore are useful: but an insolent spirit is in no case good, but is always unprofitable and hurtful.
However, if a man must be proud, [let it be] for poverty, not for wealth. Wherefore? Because he who can live upon a little, is far greater and better than he who cannot. For tell me, supposing certain persons called to the Imperial City, if some of them should need neither beasts, nor slaves, nor umbrellas, nor lodging-places, nor sandals, nor vessels, but it should suffice them to have bread, and to take water from the wells,—while others of them should say, “unless ye give us conveyances, and a soft bed, we cannot come; unless also we have many followers, unless we may be allowed continually to rest ourselves, we cannot come, nor unless we have the use of beasts, unless too we may travel but a small portion of the day—and we have need of many other things also”: whom should we admire? those or these? plainly, these who require nothing. So also here: some need many things for the journey through this life; others, nothing. So that it would be more fitting to be proud, for poverty if it were fitting at all.
“But the poor man,” they say, “is contemptible.” Not he, but those who despise him. For why do not I despise those who know not how to admire what they ought? Why, if a person be a painter, he will laugh to scorn all who jeer at him, so long as they are uninstructed; nor doth he regard the things which they say, but is content with his own testimony. And shall we depend on the opinion of the many? Therefore, we are worthy of contempt when men despise us for our poverty, and we do not despise them nor call them miserable.
And I say not how many sins are produced by wealth, and how many good things by poverty. But rather, neither wealth nor poverty is excellent in itself, but through those who use it. The Christian shines out in poverty rather than in riches. How? He will be less arrogant, more sober-minded, graver, more equitable, more considerate: but he that is in wealth, hath many impediments to these things. Let us see then what the rich man does, or rather, he who useth his wealth amiss. Such an one practiceth rapine, fraud, violence. Men’s unseemly loves, unholy unions, witchcrafts, poisonings, all their other horrors,—wilt thou not find them produced by wealth? Seest thou, that in poverty rather than in wealth the pursuit of virtue is less laborious? For do not, I beseech thee, think that because rich men do not suffer punishment here, neither do they sin. Since if it were easy for a rich man to suffer punishment, thou wouldest surely have found the prisons filled with them. But among its other evils, wealth hath this also, that he who possesseth it, transgressing in evil with impunity, will never be stayed from doing so, but will receive wounds without remedies, and no man will put a bridle on him.
And if a man choose, he will find that poverty affords us more resources even for pleasure. How? Because it is freed from cares, hatred, fighting, contention, strife, from evils out of number.
Therefore let us not follow after wealth, nor be forever envying those who possess much. But let those of us who have wealth, use it aright; and those who have not, let us not grieve for this, but give thanks for all things unto God, because He enableth us to receive with little labor the same reward with the rich, or even (if we will) a greater: and from small means we shall have great gains. For so he that brought the two talents, was admired and honored equally with him who brought the five. Now why? Because he was entrusted with [but] two talents, yet he accomplished all that in him lay, and brought in what was entrusted to him, doubled. Why then are we eager to have much entrusted to us, when we may by a little reap the same fruits, or even greater? when the labor indeed is less, but the reward much more? For more easily will a poor man part with his own, than a rich man who hath many and great possessions. What, know ye not, that the more things a man hath, the more he setteth his love upon? Therefore, lest this befall us, let us not seek after wealth, nor let us be impatient of poverty, nor make haste to be rich: and let those of us who have [riches] so use them as Paul commanded. (“They that have,” saith he, “as though they had not, and they that use this world as not abusing it”— 1 Cor. 7:29, 31 ): that we may obtain the good things promised. And may it be granted to us all to obtain them, by the grace and love of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now, and for ever, and world without end. Amen.
Footnotes
370:2735διάνοια οὖς , Sav. Ben. in both places.
370:2736διάνοια οὖς , Sav. Ben. in both places.
370:2737ὁ νοῦς
370:2738λόγος
370:2739τὴν ἔννοιαν, τὸν λόγον , Sav. Ben.
370:2740ὧ ν νοοῦμεν
370:2741νοοῦμεν
370:2742νοεῖ ἡ διάνοια
370:2743ὅ τι ἐξ αὐτοῦ , “ that He [Christ] is of Him [the Father]. ”
370:2744ἐ νυπόστατον
370:2745Marcellus Bishop of Ancyra lapsed towards Sabellianism, holding, as it seems, virtually at least, that our Lord is not a Person eternally distinct from the Father, but, a Manifestation of the Father, lasting from the Incarnation to the Judgment. His views are anathematized in 1 Conc. Constantinop. Canon 1.
370:2746Photinus Bishop of Sirmium, who had been Deacon under Marcellus, and carried his theory out, maintaining our Lord to have had no distinct existence before His Birth of Mary. Socr. E. H. 2. 29. His doctrine too was condemned at Constantinople, ubi sup
370:2747ὑ ποστάσεως . St. Chrys. understands the word to mean here neither “ substance ” nor “ Person, ” but, if we may use such a word, “ substantiality, ” or “ substantive existence, ” which in speaking de Divinis we call “ Personality. ” See below, page 371, note 5.
370:2748Sav. Ben. add πρὸς ὑπόστασιν
370:2749ἀ παράλλακτον
371:2750ἄ ναρχον . On this third heresy respecting the Holy Trinity, see St. Greg. Naz. Orat . ii. 37; xx. 6; in both which places it is, as here, mentioned as the third form of error with Sabellianism and Arianism. See also Bp. Bull, Def. Fid. N. iv. i. 8. The mention of this is not found in the Common text, in which the whole passage is recast.
371:2751Because Marcion, holding the Creation to be evil, denied the Son’s preserving Power.
371:2752καὶ διὰ τοῦ ἀπαυγάσματος τῆς οὐσίας τὴν ἐγγύτητα ἔδειξεν . Sav. and Ben. read διὰ δὲ τοῦ ἀ. τὸ ἴσον ἐσήμανε τῆς οὐσίας, καὶ τὴν πρὸς τὸν πατέρα ἐγγύτητα . “ By &c. he indicated the equality of His Substance and His nearness to the Father. ”
371:2753Cf. forsitan.
371:2754εἰς τὴν τῶν δυὸ ὑπόστασιν . Sav. and Ben. read ἐ . τ. τ. δ. ὑποστάσεων δήλωσιν , “ whereby to show the two Subsistencies. ” Mr. Field says that the old translation of Mutianus in some degree confirms this latter reading, which is easier. The word ὑ πόστασιν in the singular is used in the sense of “ Personality, ” as above, p. 370, note 12.
372:2755ἄ λλος τις
372:2756Philip. ii. 6 , see below.
372:2757εἰκόνος εἰκὼν , Ben.: εἰκών (only), Sav.
372:2758ἀ παράλλακτον
372:2759This is an heretical objection, as is expressed by the reading in the editions of Sav. and Ben.
372:2760κυβερνῶν
373:2761[i.e. so far as Christ’s work for men was concerned, it was universal. He put it in the power of all to believe.—F.G.]
373:2762γὰρ , om. S.
373:2763Sav. and Ben. omit the words σήμερον … σε , and for ἐ ξ οὗ ἐστιν ὁ θεός ὥσπερ γὰρ have ἐ ξ αὐτοῦ ἐστιν· ὥσπερ δὲ , so that the passage runs; “ but this, ‘ thou art My Son, ’ expresses nothing else than that He is of Him. And just as, ” &c…The corrector seems to have misapprehended the meaning of ἐ ξ οὗ in this place.
373:2764ὢ ν
374:2765[St. Chrys. here follows a text having the gloss εἰκῆ now rejected by nearly all critical editors.—F.G.]
Homily III.
Hebrews i. 6-8
“And again when He bringeth in the First-Begotten into the world, He saith, And let all the angels of God worship Him. And of the Angels He saith, Who maketh His angels spirits, and His ministers a flame of fire. But unto the Son He saith, Thy throne, O God, is for ever and ever.”
[1.] Our Lord Jesus Christ calls His coming in the flesh an exodus [or going out]: as when He saith, “The sower went out to sow.” ( Matt. xiii. 3 .) And again, “I went out from the Father, and am come.” ( John xvi. 28 .) And in many places one may see this. But Paul calls it an [eisodus or] coming in, saying, “And when again He bringeth in the First-Begotten into the world,” meaning by this Bringing in, His taking on Him flesh.
Now why has he so used the expression? The things signified [thereby] are manifest, and in what respect it is [thus] said. For Christ indeed calls it a Going out, justly; for we were out from God. For as in royal palaces, prisoners and those who have offended the king, stand without, and he who desires to reconcile them, does not bring them in, but himself going out discourses with them, until having made them meet for the king’s presence, he may bring them in, so also Christ hath done. Having gone out to us, that is, having taken flesh, and having discoursed to us of the King’s matters, so He brought us in, having purged the sins, and made reconciliation. Therefore he calls it a Going out.
But Paul names it a Coming in, from the metaphor of those who come to an inheritance and receive any portion or possession. For the saying, “and when again He bringeth in the First-Begotten into the world,” means this, “when he putteth the world into His hand.” For when He was made known, then also He obtained possession of the whole thereof, He saith not these things concerning God The Word, but concerning that which is according to the flesh. For if according to John, “He was in the world, and the world was made by Him” ( John i. 10 ): how is He “brought in,” otherwise than in the flesh?
“And,” saith he, “Let all the angels of God worship Him.” Whereas he is about to say something great and lofty, he prepares it beforehand, and makes it acceptable, in that he represents the Father as “bringing in” the Son. He had said above, that “He spake to us not by prophets but by His Son”; that the Son is superior to angels; yea and he establishes this from the name [ Son ]. And here, in what follows, from another fact also. What then may this be? From worship. And he shows how much greater He is, as much as a Master is than a slave; just as any one introducing another into a house straightway commands those having the care thereof to do him reverence; [so] saying in regard to the Flesh, “And let all the Angels of God worship Him.”
Is it then Angels only? No; for hear what follows: “And of His Angels He saith, Which maketh His Angels spirits, and His ministers a flame of fire: but unto the Son, Thy Throne, O God, is for ever and ever.” Behold, the greatest difference! that they are created, but He uncreated. While of His angels He saith, who “maketh”; wherefore of the Son did He not say “Who maketh”? Although he might have expressed the difference as follows: “Of His Angels He saith, Who maketh His Angels spirits, but of the Son, ‘The Lord created Me’: ‘God hath made Him Lord and Christ.’” ( Prov. 8:22, Acts 2:36 .) But neither was the one spoken concerning the Son, nor the other concerning God The Word, but concerning the flesh. For when he desired to express the true difference, he no longer included angels only, but the whole ministering power above. Seest thou how he distinguishes, and with how great clearness, between creatures and Creator, ministers and Lord, the Heir and true Son, and slaves?
[2.] “But unto the Son he saith, Thy throne, O God, is for ever and ever.” Behold a symbol of Kingly Office. “A scepter of righteousness is the scepter of Thy kingdom.” Behold again another symbol of Royalty.
Then again with respect to the flesh ( Heb. 1.9 ) “Thou hast loved righteousness and hated iniquity, therefore God, even Thy God, hath anointed Thee.”
What is, “Thy God”? Why, after that he hath uttered a great word, he again qualifieth it. Here he hits both Jews, and the followers of Paul of Samosata, and the Arians, and Marcellus, and Sabellius, and Marcion. How? The Jews, by his indicating two Persons, both God and Man; 2766 the other Jews, 2767 I mean the followers of Paul of Samosata, by thus discoursing concerning His eternal existence, and uncreated essence: for by way of distinction, against the word, “He made,” he put, “Thy throne, O God, is for ever and ever.” Against the Arians there is both this same again, and also that He is not a slave; but if a creature, He is a slave. And against Marcellus and the others, that these are two Persons, distinguished in reference to their subsistence. 2768 And against the Marcionites, that the Godhead is not anointed, but the Manhood.
Next he saith, “Above Thy fellows.” But who are these His “fellows” other than men? that is Christ received “not the Spirit by measure.” ( John iii. 34 .) Seest thou how with the doctrine concerning His uncreated nature he always joins also that of the “Economy”? what can be clearer than this? Didst thou see how what is created and what is begotten are not the same? For otherwise he would not have made the distinction, nor in contrast to the word, “He made” [&c.], have added, “But unto the Son He said, Thy throne, O God, is for ever and ever.” Nor would he have called the name, “Son, a more excellent Name,” if it is a sign of the same thing. For what is the excellence? For if that which is created, and that which is begotten be the same, and they [the Angels] were made, what is there [in Him] “more excellent”? Lo! again ὁ Θεὸς , “God,” with the Article. 2769
[3.] And again he saith ( Heb. 1.10-12 ): “Thou Lord in the beginning hast laid the foundation of the earth, and the heavens are the works of Thine hands. They shall perish, but Thou remainest, and they shall all wax old as a garment, and as a vesture shalt Thou fold them up, and they shall be changed: but Thou art the same and Thy years shall not fail.”
Lest hearing the words, “and when He bringeth in the First-Begotten into the world”; thou shouldest think it as it were a Gift afterwards super-added to Him; above, he both corrected this beforehand, and again further corrects, saying, “in the beginning”: not now, but from the first. See again he strikes both Paul of Samosata and also Arius a mortal blow, applying to the Son the things which relate to the Father. And withal he has also intimated another thing by the way, greater even than this. For surely he hath incidentally pointed out also the transfiguration of the world, saying, “they shall wax old as a garment, and as a vesture Thou shalt fold them up, and they shall be changed.” Which also he saith in the Epistle to the Romans, that he shall transfigure the world. (See Rom. viii. 21 .) And showing the facility thereof, he adds, as if a man should fold up a garment so shall He both fold up and change it. But if He with so much ease works the transfiguration and the creation to what is better and more perfect, needed He another for the inferior creation? How far doth your shamelessness go? At the same time too this is a very great consolation, to know that things will not be as they are, but they all shall receive change, and all shall be altered, but He Himself remaineth ever existing, and living without end: “and Thy years,” he saith, “shall not fail.”
[4.] Heb. 1.13 . “But to which of the Angels said He at any time, Sit thou on My right hand until I make thine enemies thy footstool?” Behold, again he encourages them, inasmuch as their enemies were to be worsted, and their enemies are the same also with Christ’s.
This again belongs to Sovereignty, to Equal Dignity, to Honor and not weakness, that the Father should be angry for the things done to the Son. This belongs to His great Love and honor towards the Son, as of a father towards a son. For He that is angry in His behalf how is He a stranger to Him? Which also he saith in the second Psalm, “He that dwelleth in heaven shall laugh them to scorn, and the Lord shall have them in derision. Then shall He speak unto them in His wrath, and vex them in His sore displeasure.” ( Ps. 2:4, 5 .) And again He Himself saith, “Those that would not that I should reign over them, bring hither before Me, and slay them.” ( Luke xix. 27 .) For that they are His own words, hear also what He saith in another place, “How often would I have gathered thy children together, and ye would not! Behold, your house is left desolate.” ( Luke 13:34, 35 .) And again, “The kingdom shall be taken from you, and shall be given to a nation bringing forth the fruits thereof.” ( Matt. xxi. 43 .) And again, “He that falleth upon that stone shall be broken, but on whomsoever It shall fall, It will grind him to powder.” ( Matt. xxi. 44 .) And besides, He who is to be their Judge in that world, much more did He Himself repay them in this. So that the words “Till I make thine enemies thy footstool” are expressive of honor only towards the Son .
Heb. 1.14 . “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” What marvel (saith he) if they minister to the Son, when they minister even to our salvation? See how he lifts up their minds, and shows the great honor which God has for us, since He has assigned to Angels who are above us this ministration on our behalf. As if one should say, for this purpose (saith he) He employs them; this is the office of Angels, to minister to God for our salvation. So that it is an angelical work, to do all for the salvation of the brethren: or rather it is the work of Christ Himself, for He indeed saves as Lord, but they as servants. And we, though servants are yet Angels’ fellow-servants. Why gaze ye so earnestly on the Angels (saith he)? They are servants of the Son of God, and are sent many ways for our sakes, and minister to our salvation. And so they are partners in service with us.
Consider ye how he ascribes no great difference to the kinds of creatures. And yet the space between angels and men is great; nevertheless he brings them down near to us, all but saying, For us they labor, for our sake they run to and fro: on us, as one might say, they wait. This is their ministry, for our sake to be sent every way.
And of these examples both the Old [Testament] is full, and the New. For when Angels bring glad tidings to the shepherds, or to Mary, or to Joseph; when they sit at the sepulcher, when they are sent to say to the disciples, “Ye men of Galilee, why stand ye gazing up into heaven?” ( Acts i. 11 ), when they release Peter out of the prison, when they discourse with Philip, consider how great the honor is; when God sends His Angels for ministers as to friends; when to Cornelius [an Angel] appears, when [an Angel] brings forth all the apostles from the prison, and says, “Go, stand and speak in the temple to the people the words of this life” ( Acts v. 20 ); and to Paul himself also an Angel appears. Dost thou see that they minister to us on God’s behalf, and that they minister to us in the greatest matters? wherefore Paul saith, “All things are yours, whether life or death, or the world, or things present, or things to come.” ( 1 Cor. iii. 22 .)
Well then the Son also was sent, but not as a servant, nor as a minister, but as a Son, and Only-Begotten, and desiring the same things with the Father. Rather indeed, He was not “sent”: for He did not pass from place to place, but took on Him flesh: whereas these change their places, and leaving those in which they were before, so come to others in which they were not.
And by this again he incidentally encourages them, saying, What fear ye? Angels are ministering to us.
[5.] And having spoken concerning the Son, both what related to the Economy, and what related to the Creation, and to His sovereignty, and having shown His co-equal dignity, and that as absolute Master He ruleth not men only but also the powers above, he next exhorts them, having made out his argument, that we ought to give heed to the things which have been heard. ( Heb. 2.1 .) “Wherefore we ought to give more earnest heed” (saith he) “to the things which we have heard.” Why “more earnest”? Here he meant “more earnest” than to the Law: but he suppressed the actual expression of it, and yet makes it plain in the course of reasoning, not in the way of counsel, nor of exhortation. For so it was better.
Heb. 2:2, 3 . “For if the word spoken by Angels” (saith he) “was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape if we neglect so great salvation, which at the first began to be spoken to us by the Lord, and was confirmed unto us by them that heard Him?”
Why ought we to “give more earnest heed to the things which we have heard”? were not those former things of God, as well as these? Either then he meaneth “more earnest” than [to] the Law, or “very earnest”; not making comparison, God forbid. For since, on account of the long space of time, they had a great opinion of the Old Covenant, but these things had been despised as yet new, he proves (more than his argument required) that we ought rather to give heed to these. How? By saying in effect, Both these and those are of God, but not in a like manner. And this he shows us afterwards: but for the present he treats it somewhat superficially, but afterwards more clearly, saying “For if that first covenant had been faultless” ( Heb. 8.7 ), and many other such things: “for that which decayeth and waxeth old is ready to vanish away.” ( Heb. 8.13 .) But as yet he ventures not to say any such thing in the beginning of his discourse, nor until he shall have first occupied and possessed his hearer by his fuller [arguments].
Why then ought we “to give more earnest heed”? “Lest at any time,” saith he, “we should let them slip”—that is, lest at any time we should perish, lest we should fall away. And here he shows the grievousness of this falling away, in that it is a difficult thing for that which hath fallen away to return again, inasmuch as it hath happened through wilful negligence. And he took this form of speech from the Proverbs. For, saith he, “my son [take heed] lest thou fall away” ( Prov. iii. 21 , LXX.), showing both the easiness of the fall, and the grievousness of the ruin. That is, our disobedience is not without danger. And while by his mode of reasoning he shows that the chastisement is greater, yet again he leaves it in the form of a question, and not in the conclusion. For indeed this is to make one’s discourse inoffensive, when one does not in every case of one’s self infer the judgment, but leaves it in the power of the hearer himself to give sentence: and this would render them more open to conviction. And both the prophet Nathan doth the same in the Old [Testament], and in Matthew Christ, saying, “What will He do to the husbandmen” ( Matt. xxi. 40 ) of that vineyard? so compelling them to give sentence themselves: for this is the greatest victory.
Next, when he had said, “For if the word which was spoken by Angels was steadfast”—he did not add, much more that by Christ: but letting this pass, he said what is less, “How shall we escape, if we neglect so great salvation?” And see how he makes the comparison. “For if the word which was spoken by Angels,” saith he. There, “by Angels,” here, “by the Lord”—and there “a word,” but here, “salvation.”
Then lest any man should say, Thy sayings, O Paul, are they Christ’s? he proves their trustworthiness both from his having heard these things of Him, and from their being now spoken by God; since not merely a voice is wafted, as in the case of Moses, but signs are done, and facts bear witness.
[6.] But what is this, “For if the word spoken by Angels was steadfast”? For in the Epistle to the Galatians also he saith to this effect, “Being ordained by angels in the hand of a Mediator.” ( Gal. iii. 19 .) And again, “Ye received a law by the disposition of Angels, and have not kept it.” ( Acts vii. 53 .) And everywhere he saith it was given by angels. Some indeed say that Moses is signified; but without reason. For here he says Angels in the plural: and the Angels too which he here speaks of, are those in Heaven. What then is it? Either he means the Decalogue only (for there Moses spake, and God answered him— Ex. xix. 19 ),—or that angels were present, God disposing them in order,—or that he speaks thus in regard of all things said and done in the old Covenant, as if Angels had part in them. But how is it said in another place, “The Law was given by Moses” ( John i. 17 ), and here “by Angels”? For it is said, “And God came down in thick darkness.” 2770 ( Exod. 19:16, 20 .)
“For if the word spoken by angels was steadfast.” What is “was steadfast”? True, as one may say; and faithful in its proper season; and all the things which had been spoken came to pass. Either this is his meaning, or that they prevailed, and the threatenings were coming to be accomplished. Or by “the word” he means injunctions. For apart from the Law, Angels sent from God enjoined many things: for instance at Bochim, in the Judges, in [the history of] Samson. ( Judg. 2:1, Judg. 13:3 .) For this is the cause why he said not “the Law” but “the word.” And he seems to me haply rather to mean this, viz., those things which are committed to the management of angels. What shall we say then? The angels who were entrusted with the charge of the nation were then present, and they themselves made the trumpets, and the other things, the fire, the thick darkness. ( Ex. xix. 16 .)
“And every transgression and disobedience,” saith he. Not this one and that one, but “every” one. Nothing, he saith, remained unavenged, but “received a just recompense of reward,” instead of [saying] punishment. Why now spake he thus? Such is the manner of Paul, not to make much account of his phrases, but indifferently to put down words of evil sound, even in matters of good meaning. As also in another place he saith, “Bringing into captivity every thought to the obedience of Christ.” 2771 ( 2 Cor. x. 5 .) And again he hath put “the recompense” for punishment, 2772 as here he calleth punishment “reward.” “If it be a righteous thing,” he saith, “with God to recompense tribulation to them that trouble you, and to you who are troubled rest.” ( 2 Thess. 1:6, 7 .) That is, justice was not violated, but God went forth against them, and caused the penalty to come round on the sinners, though not all their sins are made manifest, but only where the express ordinances were transgressed.
“How then shall we,” he saith, “escape if we neglect so great salvation?” Hereby he signified, that other salvation was no great thing. Well too did he add the “So great.” For not from wars (he saith) will He now rescue us, nor bestow on us the earth and the good things that are in the earth, but it will be the dissolution of death, the destruction of the devil, the kingdom of Heaven, everlasting life. For all these things he hath briefly expressed, by saying, “if we neglect so great salvation.”
[7.] Then he subjoins what makes this worthy of belief. “Which at the first began to be spoken by the Lord”: that is, had its beginning from the fountain itself. It was not a man who brought it over 2773 into the earth, nor any created power, but the Only-Begotten Himself.
“And was confirmed unto us by them that heard [Him].” What is “confirmed”? It was believed, 2774 or, it came to pass. For (he saith) we have the earnest; 2775 that is, it hath not been extinguished, it hath not ceased, but it is strong and prevaileth. And the cause is, the Divine power works therein. It means they who heard from the Lord, themselves confirmed us. This is a great thing and trustworthy: which also Luke saith in the beginning of his Gospel, “As they delivered unto us, which from the beginning were eyewitnesses and ministers of the Word.” ( Luke i. 2 .)
How then was it confirmed? What if those that heard were forgers? saith some one. This objection then he overthrows, and shows that the grace was not human. If they had gone astray, God would not have borne witness to them; for he subjoined ( Heb. 2.4 ), “God also bearing witness with them.” Both they indeed bear witness, and God beareth witness too. How doth He bear witness? not by word or by voice, (though this also would have been worthy of belief): but how? “By signs, and wonders, and divers miracles.” (Well said he, “divers miracles,” declaring the abundance of the gifts: which was not so in the former dispensation, neither so great signs and so various.) That is, we did not believe them simply, but through signs and wonders: wherefore we believe not them, but God Himself.
“And by gifts of the Holy Ghost, according to His own will.”
What then, if wizards also do signs, and the Jews said that He “cast out devils through Beelzebub”? ( Luke xi. 15 .) But they do not such kind of signs: therefore said he “divers miracles”: for those others were not miracles, [or powers, 2776 ] but weakness and fancy, and things altogether vain. Wherefore he said, “by gifts of the Holy Ghost according to His own will.”
[8.] Here he seems to me to intimate something further. For it is not likely there were many there who had gifts, but that these had failed, upon their becoming more slothful. In order then that even in this he might comfort them, and not leave them to fall away, he referred all to the will of God. He knows (he says) what is expedient, and for whom, and apportions His grace accordingly. Which also he [Paul] does in the Epistle to the Corinthians, saying, “God hath set every one of us, as it pleased Him.” ( 1 Cor. xii. 18 .) And again, “The manifestation of the Spirit is given to every man to profit withal.” ( 1 Cor. xii. 7 .)
“According to His will.” He shows that the gift is according to the will of the Father. But oftentimes on account of their unclean and slothful life many have not received a gift, and sometimes also those whose life is good and pure have not received one. Why, I pray you? Lest they might be made haughty, that they might not be puffed up, that they might not grow more negligent, that they might not be more excited. For if even without a gift, the mere consciousness of a pure life be sufficient to lift a man up, much more when the grace is added also. Wherefore to the humble, to the simple, it was rather given, and especially to the simple: for it is said, “in singleness and gladness of heart.” ( Acts ii. 46 .) Yea, and hereby also he rather urged them on, and if they were growing negligent gave them a spur. For the humble, and he who imagines no great things concerning himself, becomes more earnest when he has received a gift, in that he has obtained what is beyond his deserts, and thinks that he is not worthy thereof. But he who thinks he hath done well, reckoning it to be his due, is puffed up. Wherefore God dispenseth this profitably: which one may see taking place also in the Church: for one hath the word of teaching, another hath not power to open his mouth. Let not this man (he says) be grieved because of this. For “the manifestation of the Spirit is given to every man to profit withal.” ( 1 Cor. xii. 7 .) For if a man that is an householder knoweth to whom he should entrust anything, much more God, who understands the mind of men, “who knoweth all things or ever they come into being.” 2777 One thing only is worthy of grief, Sin: there is nothing else.
Say not, Wherefore have I not riches? or, If I had, I would give to the poor. Thou knowest not, if thou hadst them, whether thou wouldest not the rather be covetous. For now indeed thou sayest these things, but being put to the trial thou wouldest be different. Since also when we are satisfied, we think that we are able to fast; but when we have gone without a little space, other thoughts come into us. Again, when we are out of the way of strong drink, we think ourselves able to master our appetite, but no longer so, when we are caught by it.
Say not, Wherefore had I not the gift of teaching? or, If I had it, I should have edified innumerable souls. Thou knowest not, if thou hadst it, whether it would not be to thy condemnation,—whether envy, whether sloth, would not have disposed thee to hide thy talent. Now, indeed, thou art now free from all these, and though thou give not “the portion of meat” ( Luke xii. 42 ), thou art not called to account: but then, thou wouldest have been responsible for many.
[9.] And besides, neither now art thou without the gift. Show in the little, what thou wouldst have been, if thou hadst had the other. “For if” (he says) “ye are not faithful in that which is little, how shall any one give you that which is great?” ( Luke xvi. 11 .) Give such proof as did the widow; she had two farthings, 2778 and she cast in all, whatsoever she possessed.
Dost thou seek riches? Prove that thou thinkest lightly of the few things, that I may trust thee also concerning the many things. But if thou dost not think lightly even of these, much less wilt thou do so of the other.
Again, in speech, prove that thou canst use fitly exhortation and counsel. Hast thou not external eloquence? hast thou not store of thoughts? But nevertheless thou knowest these common things. Thou hast a child, thou hast a neighbor, thou hast a friend, thou hast a brother, thou hast kinsmen. And though publicly before the Church, thou art not able to draw out a long discourse, these thou canst exhort in private. Here, there is no need of rhetoric, nor of elaborate discourse: prove in these, that if thou hadst skill of speech, thou wouldest not have neglected it. But if in the small matter thou art not in earnest, how shall I trust thee concerning the great?
For, that every man can do this, hear what Paul saith, how he charged even lay people; “Edify,” he says, “one another, as also ye do.” ( 1 Thess. v. 11 .) And, “Comfort one another with these words.” ( 1 Thess. iv. 18 .) God knoweth how He should distribute to every man. Art thou better than Moses? hear how he shrinks from the hardship. “Am I,” saith he, “able to bear them? for Thou saidst to me, Bear them up, as a nursing-father would bear up the sucking-child.” ( Num. xi. 12 .) What then did God? He took of his spirit and gave unto the others, showing that neither when he bare them was the gift his own, but of the Spirit. If thou hadst had the gift, thou wouldst perchance 2779 have been lifted up, perchance wouldst thou have been turned out of the way. Thou knowest not thyself as God knoweth thee. Let us not say, To what end is that? on what account is this? When God dispenseth, let us not demand an account of Him: for this [is] of the uttermost impiety and folly. We are slaves, and slaves far apart from our Master, knowing not even the things which are before us.
[10.] Let us not then busy ourselves about the counsel of God, but whatsoever He hath given, this let us guard, though it be small, though it be the lowest, and we shall be altogether approved. Or rather, none of the gifts of God is small: art thou grieved because thou hast not the gift of teaching? Then tell me, which seems to you the greater, to have the gift of teaching, or the gift of driving away diseases? Doubtless the latter. But what? Tell me; doth it not seem to thee greater to give eyes to the blind than even to drive away diseases? But what? Tell me; doth it not seem to thee greater to raise the dead than to give eyes to the blind? What again, tell me; doth it not seem to thee greater to do this by shadows and napkins, than by a word? Tell me then, which wouldst thou? Raise the dead with shadows and napkins, or have the gift of teaching? Doubtless thou wilt say the former, to raise the dead with shadows and napkins. If then I should show to thee, that there is another gift far greater than this, and that thou dost not receive it when it is in thy power to receive it, art not thou justly deprived of those others? And this gift not one or two, but all may have. I know that ye open wide your mouths and are amazed, at being to hear that it is in your power to have a greater gift than raising the dead, and giving eyes to the blind, doing the same things which were done in the time of the Apostles. And it seems to you past belief.
What then is this gift? charity. Nay, believe me; for the word is not mine, but Christ’s speaking by Paul. For what saith he? “Covet earnestly the best gifts: and yet show I unto you a more excellent way.” ( 1 Cor. xii. 31 .) What is this, “yet more excellent”? What he means is this. The Corinthians were proud over their gifts, and those having tongues, the least gift, were puffed up against the rest. He saith therefore, Do ye by all means desire gifts? I show unto you a way of gifts not merely excelling but far more excellent. Then he saith, “Though I speak with the tongues of Angels, and have not charity, I am nothing. And though I have faith so as to remove mountains, and have not charity, I am nothing.” ( 1 Cor. 13:1, 2 .)
Hast thou seen the gift? Covet earnestly this gift. This is greater than raising the dead. This is far better than all the rest. And that it is so, hear what Christ Himself saith, discoursing with His disciples, “By this shall all men know that ye are My disciples.” ( John xiii. 35 .) And showing how, He mentioned not the miracles, but what? “If ye have love one with another.” And again He saith to the Father, “Hereby shall they know that Thou hast sent Me, if they be one.” ( John xvii. 21 .) And He said to His disciples, “A new commandment I give to you, that ye love one another.” ( John xiii. 34 .) Such an one therefore is more venerable and glorious than those who raise the dead; with reason. For that indeed is wholly of God’s grace, but this, of thine own earnestness also. This is of one who is a Christian indeed: this shows the disciple of Christ, the crucified, the man that hath nothing common with earth. Without this, not even martyrdom can profit.
And as a proof, see this plainly. The blessed Paul took two of the highest virtues, or rather three; namely, those which consist in miracles, in knowledge, in life. And without this the others, he said, are nothing. And I will say how these are nothing. “Though I give my goods to feed the poor,” he says, “and have not charity, I am nothing.” ( 1 Cor. xiii. 3 .) For it is possible not to be charitable even when one feeds the poor and exhausts one’s means.
[11.] And indeed these things have been sufficiently declared by us, in the place concerning Charity: 2780 and thither we refer the readers. Meanwhile, as I was saying, let us covet earnestly the Gift, let us love one another; and we shall need nothing else for the perfect acquisition of virtue, but all will be easy to us without toils and we shall do all perfectly with much diligence.
But see, even now, it is said, we love one another. For one man hath two friends, and another three. But this is not to love for God’s sake, but for the sake of being beloved. But to love for God’s sake hath not this as its principle of Love; but such an one will be disposed towards all men as towards brethren; loving those that are of the same faith as being true brothers; heretics and Heathen and Jews, brothers indeed by nature, but vile and unprofitable,—pitying and wearing himself out and weeping for them. Herein we shall be like God if we love all men, even our enemies; not, if we work miracles. For we regard even God with admiration when He worketh wonders, yet much more, when He showeth love towards man, when He is long-suffering. If then even in God this is worthy of much admiration, much more in men is it evident that this rendereth us admirable.
This then let us zealously seek after: and we shall be no way inferior to Paul and Peter and those who have raised innumerable dead, though we may not be able to drive away a fever. But without this [Love]; though we should work greater miracles even than the Apostles themselves, though we should expose ourselves to innumerable dangers for the faith: there will be to us no profit from any. And these things it is not I that say, but he, the very nourisher of Charity, knoweth these things. To him then let us be obedient; for thus we shall be able to attain to the good things promised, of which may we all be made partakers, by the grace of our Lord Jesus Christ, with whom to the Father with the Holy Ghost, be the glory, now and for ever and world without end. Amen.
Footnotes
376:2766δυὸ πρόσωπα δεικνὺς, καὶ Θεὸν καὶ ἄνθρωπον . That is both two distinct Persons in the Godhead, and also the Divine and human natures of the Christ. The corrector would seem to have understood it “ two Persons, both God and man ” ; the common texts read δυὸ τὸν αὐτὸν δεικνὺς, κ. θ. κ. ἀ “ showing the same [Person] to be two, both God and man. ” [The first καὶ may well be translated both . It seems to have been omitted by the corrector simply as superfluous, not as altering the sense.—F.G.]
376:2767Sav. and Ben. omit ̓ Ιουδαίους . The teaching of Paul of Samosata was regarded as closely connected with Judaism, and he and his followers were called Jews.
376:2768κατὰ τὴν ὑπόστασιν , see above, pp. 370, 371, notes.
376:2769The Ben. editor observes that it had been said that ὁ θεός with the article is used in Scripture only of the Father, and that St. Chrys. here as in other places argues that it is used of the Son.
378:2770This last clause seems unconnected as it stands here. If there were ms. authority one should be glad to transfer it a few lines lower, after the management of Angels: τὰ διὰ τῶν ἀγγέλων οἰκονομηθέντα , or to place here the words “ What shall we say, ” down to “ thick darkness. ”
378:2771See St. Chrys. on the passage, 2 Cor. x. 5 [p. 242, O.T.]. The expression “ captivity ” was the “ word of evil sound. ”
378:2772Rom. i. 27
379:2773lit. ferried it over: διεπόρθμευσεν , the word is specially applied to messages between earth and heaven, by Pseudo-Dionys. Areop. de Celesti Hierarchia , c. xv. 6. “ The Angels are called Winds, to express their rapid power of making things, how it reaches almost to all things without time; and their motion in the manner of those who ferry over, from above downwards, and again from the lower parts up the steep, both drawing out the things of secondary order towards that loftier height, and moving those of the first order to come forth in the way of sympathy and care for their inferiors. ”
379:2774ἐ πιστεύθη . Dunæus suggested ἐ πιστώθη , “ it was accredited, ” but there is no ms. authority for the change.
379:2775St. Chrys. seems to have had in view 2 Cor. 1:21, 22 , where “ confirming ” is connected with the earnest of “ the Spirit. ” [The passage is, “ how he which stablishes us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts. ” —F.G.]
379:2776δυνάμεις
380:2777Hist. Sus . 42
380:2778ὀ βολοὺς
380:2779πολλάκις , see Mr. Field’s note.
381:2780His Homily on 1 Cor. xiii. 3 [pp. 444 sqq. O.T.] is referred to.
Homily IV.
Hebrews ii. 5-7
“For unto Angels He hath not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man that Thou art mindful of him, or the son of man that Thou visitest him? Thou madest him a little lower than the Angels.”
[1.] I could have wished to know for certain whether any hear with fitting earnestness the things that are said, whether we are not casting the seeds by the wayside: for in that case I should have made my instructions with more cheerfulness. For we shall speak, though no one hear, for the fear which is laid on us by our Saviour. For, saith He, testify to this people; even if they hear not, thou shalt thyself be guiltless. (See Ezek. iii. 19 .) If however I had been persuaded of your earnestness, I should have spoken not for fear only, but should have done it with pleasure also. For now indeed, even if no man hear, even if my work, so long as I fulfill my own part, brings no danger, still the labor is not altogether pleasant. For what profit is it, when though I be not blamed, yet no one is benefited? But if any would give heed we shall receive advantage not so much from avoiding punishment ourselves as from your progress.
How then shall I know this? Having taken notice of some of you, who are not very attentive, I shall question them privately, when I meet them. And if I find that they retain any of the things that have been spoken (I say not all, for this would not be very easy for you), but even if [they retain] a few things out of many, it is plain I should have no further doubts about the rest. And indeed we ought, without giving notice beforehand, to have attacked you when off your guard. However it will suffice, if even in this way I should be able to attain my purpose. Nay rather, even as it is, I can attack you when you are off your guard. For that I shall question you, I have forewarned you; but when I shall question you I do not as yet make evident. For perhaps it may be to-day; perhaps to-morrow, perhaps after twenty or thirty days, perhaps after fewer, perhaps after more. Thus has God also made uncertain the day of our death. Nor hath He allowed it be clear to us, whether it shall befall us to-day, or to-morrow, or after a whole year, or after many years; that through the uncertainty of the expectation we may through all time keep ourselves firm in virtue. And that we shall indeed depart, He hath said,—but when, He hath not yet said. Thus too I have said that I shall question you, but I have not added when, wishing you always to be thoughtful.
And let no man say, I heard these things four or five weeks ago, or more, and I cannot retain them. For I wish the hearer so to retain them as to have his recollection perpetual and not apt to fade, nor yet that he should disown what is spoken. For I wish you to retain them, not, in order to tell them to me, but that ye may have profit; and this is of most serious interest to me. Let no one then say this.
[2.] However, I must now begin with what follows in the epistle. What then is set before us to speak on to-day?
“For not to angels,” he says, “did He put in subjection the world to come, 2781 whereof we speak.” Is he then discoursing concerning some other world? No, but concerning this. Therefore he added “whereof we speak,” that he might not allow the mind to wander away in search of some other. How then does he call it “the world to come”? Exactly as he also says in another place, “Who is the figure of him that was to come,” 2782 ( Rom. v. 14 ,) when he is speaking about Adam and Christ in the Epistle to the Romans; calling Christ according to the flesh “Him that was to come” in respect of the times of Adam, (for [then] He was to come). So now also, since he had said, “but when he bringeth in the First-Begotten into the world”: that thou mightest not suppose that he is speaking of another world, it is made certain from many considerations and from his saying “to come.” For the world was to come, but the Son of God always was. This world then which was about to come, He put in subjection not to Angels but to Christ. For that this is spoken with reference to the Son (he says) is evident: for surely no one would assert the other alternative, that it had reference to Angels.
Then he brings forward another testimony also and says, “but one in a certain place testified, saying.” Wherefore did he not mention the name of the prophet, but hid it? Yea, and in other testimonies also he doth this: as when he saith, “but when He bringeth in again the First-Begotten into the world, He saith, And let all the Angels of God worship Him. And again, I will be to Him a Father. And of the Angels He saith, Who maketh His angels spirits. And, Thou, Lord, in the beginning hast laid the foundations of the earth” ( Heb. 1:6, 5, 7, 10 ):—so also here he saith, “but one in a certain place testified, saying.” And this very thing (I conceive) is the act of one that conceals himself, and shows that they were well skilled in the Scriptures; his not setting down him who uttered the testimony, but introducing it as familiar and obvious.
“What is man that Thou art mindful of him, or the son of man that Thou visitest him? Thou madest him a little lower than the angels: Thou crownedst him with glory and honor.” 2783 ( Heb. 2.8 .) “Thou hast put all things in subjection under his feet.”
Now although these things were spoken of human nature generally, they would nevertheless apply more properly to Christ according to the flesh. For this, “Thou hast put all things in subjection under his feet,” belongs to Him rather than to us. For the Son of God visited us when we were nothing: and after having assumed our [nature], 2784 and united it to Himself, He became higher than all.
“For,” he says, “in that He hath put all things in subjection under Him, He left nothing not put under Him: but now we see not yet all things put under Him.” What he means is this:—since he had said, “Until I make Thine enemies Thy footstool” ( Heb. 1.13 ),—and it was likely that they would still be grieved,—then having inserted a few things after this parenthetically, he added this testimony in confirmation of the former. For that they might not say, How is it that He hath put His enemies under His feet, when we have suffered so much? he sufficiently hinted at it in the former place indeed (for the word “until” showed, not what should take place immediately, but in course of time) but here he followeth it up. For do not suppose (he says) that because they have not yet been made subject, they are not to be made subject: for that they must be made subject, is evident; for, on this account was the prophecy spoken. “For,” he says, “in that He hath put all things under Him, He left nothing not put under Him.” How then is it that all things have not been put under Him? Because they are hereafter to be put under Him.
If then all things must be made subject to Him, but have not yet been made subject, do not grieve, nor trouble thyself. If indeed when the end were come, and all things were made subject, thou wert still suffering these things, with reason wouldst thou repine: “But now we see not yet all things put under Him.” The King has not yet clearly conquered. Why then art thou troubled when suffering affliction? the preaching [of the Gospel] hath not yet prevailed over all; it is not yet time that they should be altogether made subject.
[3.] Then again there is another consolation if indeed He who is hereafter to have all put in subjection under Him, hath Himself also died and submitted to sufferings innumerable. ( Heb. 2.9 .) “But,” he says, “we see Him who was made a little 2785 lower than the angels, even Jesus, for the suffering of death”—then the good things again,—“crowned with glory and honor.” Seest thou, how all things apply to Him? For the [expression], “a little,” would rather suit Him, who was only three days in Hades, but not ourselves who are for a long time in corruption. Likewise also the [expression] “with glory and honor” will suit Him much more than us.
Again, he reminds them of the Cross, thereby effecting two things; both showing His care [for them] and persuading them to bear all things nobly, looking to the Master. For (he would say) if He who is worshiped of Angels, for thy sake endured to have a little less than the Angels, much more oughtest thou who art inferior to the Angels, to bear all things for His sake. Then he shows that the Cross is “glory and honor,” as He Himself also always calls it, saying, “That the Son of Man might be glorified” ( John xi. 5 ); and, “the Son of Man is glorified.” ( John xii. 23 .) If then He calls the [sufferings] for His servants’ sake “glory,” much more shouldest thou the [sufferings] for the Lord.
Seest thou the fruit of the Cross, how great it is? fear not the matter: for it seemeth to thee indeed to be dismal, but it brings forth good things innumerable. From these considerations he shows the benefit of trial. Then he says, “That He by the grace of God should taste death for every man.”
“That by the grace of God,” he says. And He indeed because of the grace of God towards us suffered these things. “He who spared not His Own Son,” he says, “but delivered Him up for us all.” ( Rom. viii. 32 .) Why? He did not owe us this, but has done it of grace. And again in the Epistle to the Romans he says, “Much more the grace of God, and the gift by grace which is by one man Jesus Christ, hath abounded unto many.” ( Rom. v. 15 .)
“That by the grace of God He should taste death for every man,” not for the faithful only, but even for the whole world: for He indeed died for all; But what if all have not believed? He hath fulfilled His own [part].
Moreover he said rightly “taste death for every man,” he did not say “die.” For as if He really was tasting it, when He had spent a little time therein, He immediately arose.
By saying then “for the suffering of death,” he signified real death, and by saying “superior to angels,” he declared the resurrection. For as a physician though not needing to taste the food prepared for the sick man, yet in his care for him tastes first himself, that he may persuade the sick man with confidence to venture on the food, so since all men were afraid of death, in persuading them to take courage against death, He tasted it also Himself though He needed not. “For,” He says, “the prince of this world cometh and findeth nothing in Me.” ( John xiv. 30 .) So both the words “by grace” and “should taste death for every man,” establish this.
[4.] Heb. 2.10 . “For it became Him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.” He speaks here of the Father. Seest thou how again he applies the [expression] “by whom” 2786 to Him? Which he would not have done, had it been [an expression] of inferiority, and only applicable to the Son. And what he says is this:—He has done what is worthy of His love towards mankind, in showing His First-born to be more glorious than all, and in setting Him forth as an example to the others, like some noble wrestler that surpasses the rest.
“The Captain of their salvation,” that is, the Cause of their salvation. Seest thou how great is the space between? Both He is a Son, and we are sons; but He saves, we are saved. Seest thou how He both brings us together and then separates us; “bringing,” he says, “many sons unto glory”: here he brings us together,—“the Captain of their salvation,” again he separates.
“To make perfect through sufferings.” 2787 Then sufferings are a perfecting, and a cause of salvation. Seest thou that to suffer affliction is not the portion of those who are utterly forsaken; if indeed it was by this that God first honored His Son, by leading Him through sufferings? And truly His taking flesh to suffer what He did suffer, is a far greater thing than making the world, and bringing it out of things that are not. This indeed also is [a token] of His loving-kindness, but the other far more. And [the Apostle] himself also pointing out this very thing, says, “That in the ages to come He might show forth the exceeding riches of His goodness, He both raised us up together, and made us sit together in the heavenly places in Christ Jesus.” ( Eph. 2:7, 6 .)
“For it became Him for whom are all things and by whom are all things in bringing many sons to glory, to make the Captain of their salvation perfect through sufferings.” For (he means) it became Him who taketh tender care, and brought all things into being, to give up the Son for the salvation of the rest, the One for the many. However he did not express himself thus, but, “to make perfect through sufferings,” showing the suffering for any one, not merely profits “him,” but he himself also becomes more glorious and more perfect. And this too he says in reference to the faithful, comforting them by the way: for Christ was glorified then when He suffered. But when I say, He was glorified, do not suppose that there was an accession of glory to Him: for that which is of nature He always had, and received nothing in addition.
[5.] “For,” he says, “both He that sanctifieth, and they who are sanctified, are all of one, for which cause He is not ashamed to call them brethren.” Behold again how he brings [them] together, honoring and comforting them, and making them brethren of Christ, in this respect that they are “of one.” 2788 Then again guarding himself and showing that he is speaking of that which is according to the flesh, he introduces, “For He who sanctifieth,” [i.e.] Christ, “and they who are sanctified,” ourselves. Dost thou see how great is the difference? 2789 He sanctifies, we are sanctified. And above he said, “the Captain of their salvation. For there is one God, of whom are all things.” 2790 ( 1 Cor. viii. 6 .)
“For which cause He is not ashamed to call them brethren.” Seest thou how again he shows the superiority? For by saying, “He is not ashamed,” he shows that the whole comes not of the nature of the thing, but of the loving affection of Him who was “not ashamed” of anything, [yea] of His great humility. For though we be “of one,” yet He sanctifieth and we are sanctified: and great is the difference. 2791 Moreover “He” is of the Father, as a true Son, that is, of His substance; “we,” as created, that is, brought out of things that are not, so that the difference is great. Wherefore he says, “He is not ashamed to call them brethren” ( Heb. 2.12 ), “saying, I will declare Thy name unto My brethren.” ( Ps. xxii. 22 .) For when He clothed Himself with flesh, He clothed Himself also with the brotherhood, and at the same time came in the brotherhood.
This indeed he brings forward naturally. But this ( Heb. 2.13 ) “I will put my trust in Him” ( 2 Sam. xxii. 3 ), what does it mean? For what follows this is also [introduced] naturally. “Behold, I and the children which God hath given Me.” ( Isa. 8.18 .) For as here He shows Himself a Father, so before, a Brother. “I will declare Thy name unto My brethren,” He saith.
And again he indicates the superiority and the great interval [between us], by what follows ( Heb. 2.14 ): “Since then the children,” he saith, “are partakers of flesh and blood” (thou seest where he saith the likeness is? in reference to the flesh), “in like manner He also Himself took part of the same.” Let all the Heretics be ashamed, let those hide their faces who say that He came in appearance and not in reality. 2792 For he did not say, “He took part of these” only, and then say no more; although had he said thus, it would have been sufficient, but he asserted something more, adding “in like manner,” not in appearance, he means, or by an image (since in that case “in like manner” is not preserved) but in reality; showing the brotherhood.
[6.] Next he sets down also the cause of the economy. 2793 “That through death,” he says, “He might destroy him that had the power of death, that is, the devil.”
Here he points out the wonder, that by what the devil prevailed, by that was he overcome, and the very thing which was his strong weapon against the world, [namely], Death, by this Christ smote him. In this he exhibits the greatness of the conqueror’s power. Dost thou see how great good death hath wrought?
Heb. 2.15 . “And should deliver them,” he says, “who through fear of death were all their lifetime subject to bondage.” Why (he means) do ye shudder? Why do you fear him that hath been brought to nought? He is no longer terrible, but has been trodden under foot, hath been utterly despised; he is vile and of no account. ( 2 Tim. i. 10 .)
But what is “through fear of death were all their life-time subject to bondage”? He either means this, that he who fears death is a slave, and submits to all things rather than die; or this, that all men were slaves of death and were held under his power, because he had not yet been done away; or that men lived in continual fear, ever expecting that they should die, and being afraid of death, could have no sense of pleasure, while this fear was present with them. For this he hinted at in saying, “All their life-time.” He here shows that the afflicted, the harassed, the persecuted, those that are deprived of country and of substance and of all other things, spend their lives more sweetly and more freely than they of old time who were in luxury, who suffered no such afflictions, who were in continual prosperity, if indeed these “all their life-time” were under this fear and were slaves; while the others have been made free and laugh at that which they shudder at. For this is now as if, when one was being led away to a captivity leading to death, and in continual expectation of it, one should feed him up with abundant dainties (something such as this was Death of old); but now, as if some one taking away that fear together with the dainties, were to promise a contest, and propose a combat that should lead no longer to death, but to a kingdom. Of which number wouldst thou have wished to be—those who are fed up in the prison-house, while every day looking for their sentence, or those who contend much and labor willingly, that they may crown themselves with the diadem of the kingdom? Seest thou how he has raised up their soul, and made them elated? He shows too, that not death alone has been put an end to, but that thereby he also who is ever showing that war without truce against us, I mean the devil, hath been brought to nought; since he that fears not death is out of reach of the devil’s tyranny. For if “skin for skin, yea all things a man would give for his life” ( Job ii. 4 )—when any one has determined to disregard even this, of what henceforward will he be the slave? He fears no one, he is in terror of no one, he is higher than all, and more free than all. For he that disregards his own life, much more [doth he disregard] all other things. And when the devil finds a soul such as this, he can accomplish in it none of his works. For what? tell me, shall he threaten the loss of property, and degradation, and banishment from one’s country? But these are small matters to him who “counteth not even his life dear” ( Acts xx. 24 ) unto him, according to the blessed Paul. Thou seest that in casting out the tyranny of death, he also overthrew the strength of the devil. For he who has learnt to study innumerable [truths] concerning the resurrection, 2794 how should he fear death? How should he shudder any more?
[7.] Therefore be ye not grieved, saying, why do we suffer such and such things? For so the victory becomes more glorious. And it would not have been glorious, unless by death He had destroyed death; but the most wonderful thing is that He conquered him by the very means by which he was strong, showing in every point the abundance of His means, and the excellence of His contrivances. Let us not then prove false to the gift bestowed on us. “For we,” he says, “have received not a spirit of fear, but a spirit of power, and of love, and of a sound mind.” ( Rom. 8:15, 2 Tim. 1:7 .) Let us stand then nobly, laughing death to scorn.
But [I pause] for it comes over me to groan bitterly [at the thought of] whither Christ hath raised us up, and whither we have brought ourselves down. For when I see the wailings in the public places, the groanings over those departing life, the howlings, the other unseemly behavior, believe me, I am ashamed before those heathen, and Jews, and heretics who see it, and before all who for this cause openly laugh us to scorn. For whatever I may afterwards say, I shall talk to no purpose, when philosophizing concerning the resurrection. Why? Because the heathen do not attend to what is said by me, but to what is done by you. For they will say at once, ‘when will any of these [fellows] be able to despise death, when he is not able to see another dead?’
Beautiful things were spoken by Paul, beautiful and worthy of Heaven, and of the love of God to man. For what does he say? “And He shall deliver them who through fear of death, were all their life-time subject to bondage.” But ye do not allow these things to be believed, fighting against them by your deeds. And yet many things exist for this very end, God building a stronghold against it, that He might destroy this same evil custom. For tell me, what mean the bright torches? Do we not send them before as athletes? And what [mean] the hymns? Do we not glorify God, and give thanks that at last He has crowned the departed one, that He has freed him from his labors, that taking away uncertainty, He has him with Himself? Are not the Hymns for this? Is not Psalmody for this? All these are the acts of those rejoicing. “For,” it is said, “is any merry? let him sing psalms.” ( Jas. v. 13 .) But to these things the heathen give no heed. For (one will say) do not tell me of him who is philosophical 2795 when out of the affliction, for this is nothing great or surprising;—show me a man who in the very affliction itself is philosophical, and then I will believe the resurrection,
And indeed, that women engaged in the affairs of this life 2796 should act thus is no way surprising. And yet indeed this even is dreadful; for from them also is the same philosophy required. Wherefore also Paul says, “But concerning them which are asleep, I would not have you ignorant, that ye sorrow not even as the rest who have no hope.” ( 1 Thess. iv. 13 .) He wrote not this to solitaries, nor to perpetual virgins, but to women and men in the world. 2797 But however this is not so dreadful. But when any man or woman, professing to be crucified to the world, he tears his hair, and she shrieks violently—what can be more unseemly than this? Believe me when I say if things were done as they ought, such persons should be excluded for a long time from the thresholds of the Church. For those who are indeed worthy of being grieved for, are these who still fear and shudder at death, who have no faith in the resurrection.
‘But I do not disbelieve the resurrection’ (one says) ‘but I long after his society.’ Why then, tell me, when he goes from home, and that for a long absence, dost not thou do the same? ‘Yea, but I do weep then also’ (she says) ‘and mourn as I long after him.’ But that is the conduct of those that really long after their associates, this that of her who despairs of his return.
Think, what thou singest on that occasion, “Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee.” ( Ps. cxvi. 7 .) And again, “I will fear no evil, for Thou art with me.” ( Ps. xxiii. 4 .) And again, “Thou art my refuge from the affliction which encompasseth me.” ( Ps. xxxii. 7 .) Think what these Psalms mean. But thou dost not give heed, but art drunk from grief.
Consider carefully the funeral lamentations of others that thou mayest have a remedy in thine own case. “Return, O my soul, to thy rest, for the Lord hath dealt bountifully with thee.” Tell me, sayest thou that the Lord hath dealt bountifully with thee, and weepest? Is not this mere acting, is it not hypocrisy? For if indeed thou really believest the things thou sayest, thy sorrow is superfluous: but if thou art in sport and acting a part, and thinkest these things fables, why dost thou sing psalms? Why dost thou even endure the attendants? Why dost thou not drive away the singers? But this would be the act of madmen. And yet far more the other.
For the present, then, I advise you: but as time goes on, I shall treat the matter more seriously: for indeed I am greatly afraid that by this practice some grievous disease may make its way into the Church. The case of the wailings then we will hereafter correct. And meanwhile I charge and testify, both to rich and poor, both to women and men.
May God indeed grant that you all depart out of life unwailed, and according to the fitting rule fathers now grown old may be attended to their graves by sons, and mothers by daughters, and grand-children, and great grand-children, in a green old age, and that untimely death may in no case occur. May this then be, and this I pray, and I exhort the prelates and all of you to beseech God for each other, and to make this prayer in common. But if (which God forbid, and may it never happen) any bitter death should occur, bitter, I mean, not in its nature (for henceforth there is no bitter death, for it differs not at all from sleep), but bitter in regard of your disposition, if it should happen, and any should hire these mourning women, believe me when I say (I speak not without meaning 2798 but as I have resolved, let him who will, be angry), that person we will exclude from the Church for a long time, as we do the idolater. For if Paul calls “the covetous man an idolater” ( Eph. v. 5 ), much more him who brings in the practices of the idolaters over a believer.
For, tell me, for what cause dost thou invite presbyters, and the singers? Is it not to afford consolation? Is it not to honor the departed? Why then dost thou insult him? And why dost thou make him a public show? And why dost thou make game as on a stage? We come, discoursing of the things concerning the resurrection, instructing all, even those who have not yet been smitten, by the honor shown to him, to bear it nobly if any such thing should happen and dost thou bring those who overthrow our [teachings] as much as in them lieth? What can be worse than this ridicule and mockery? What more grievous than this inconsistency?
[8.] Be ashamed and show reverence: but if ye will not, we cannot endure the bringing in upon the Church of practices so destructive. For, it is said, “them that sin rebuke before all.” ( 1 Tim. v. 20 .) And as to those miserable and wretched women, we through you forbid them 2799 ever to introduce themselves into the funerals of the faithful, lest we should oblige them in good earnest to wail over their own evils, and teach them not to do these things in the ills of others, but rather to weep for their own misfortunes. For an affectionate father too, when he has a disorderly son, not only advises him not to draw near to the wicked, but puts them in fear also. Behold then, I advise you, and those women through you, that you do not invite such persons, and that they do not attend. And may God grant that my words may produce some effect, and that my threat may avail. But if (which God forbid) we should be disregarded, we have no choice henceforward but to put our threat into execution, chastising you by the laws of the Church, and those women as befits them.
Now if any man is obstinate and contemptuous, let him hear Christ saying even now, “If any one trespass against thee, go, tell him his fault between thee and him alone”; but if he will not be persuaded, “take with thee one or two.” But if even so he contradict, “tell it to the Church, but if he shall also refuse to hear the Church, let him be unto thee as a heathen man and a publican.” ( Matt. 18:15, 16, 17 .) Now if when a man trespasses against me, and will not be persuaded, [the Lord] commands me thus to turn away from him, judge ye in what light I ought to hold him who trespasses against himself, and against God. For do not you yourselves condemn us when we come down so gently upon you?
If however any man disregard the bonds which we inflict, again let Christ instruct him, saying, “Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven.” ( Matt. xviii. 18 .) For though we ourselves be miserable and good for nothing and worthy to be despised, as indeed we are; yet are we not avenging ourselves nor warding off anger, but are caring for your salvation.
Be influenced by reverence, I beseech you, and respect. For if a man bear with a friend when he attacks him more vehemently than he ought, ascertaining his object, and that he does it with kind intention, and not out of insolence; much more [should he bear with] a teacher when rebuking him, and a teacher who does not himself say these things as of authority, nor as one in the position of a ruler, but in that of a kindly guardian. For we do not say these things as wishing to exhibit our authority, (for how could we, praying that we may never come to the trial of them?) but grieving and lamenting for you.
Forgive me then, and let no man disregard the bonds of the Church. For it is not man who binds, but Christ who has given unto us this authority, and makes men lords of this so great dignity. For we indeed wish to use this power for loosing; or rather, we wish to have no need even of that, for we wish that there should not be any bound among us—we are not so miserable and wretched [as that] even though some of us are extreme good-for-nothings. If however we be compelled [so to act], forgive us. For it is not of our own accord, nor wishing it, but rather out of sorrow for you that are bound that we put the chains around you. But if any man despise these chains, the time of judgment will come, which shall teach him. And what comes after I do not wish to speak of, lest I should wound your minds. For in the first place indeed we do not wish to be brought into this necessity; but if we are so brought, we fulfill our own part, we cast around the chains. And if any man burst through them, I have done my part, and am henceforth free from blame, and thou wilt have to give account to Him who commanded me to bind.
For neither, when a king is sitting in public, if any of the guard who stand beside him be commanded to bind one of the attendants, and to put the chains around [him], and he should not only thrust this man away, but also break the bonds in pieces, is it the guard who suffers the insult, and not much more the King who gave the order. For if He claim as His own, the things which are done to the faithful, much more will He feel as if Himself insulted when he is insulted who has been appointed to teach.
But God grant that none of those who are over this Church should be driven to the necessity of [inflicting] these bonds. For as it is a good thing not to sin, so is it profitable to endure reproof. Let us then endure the rebuke, and earnestly endeavor not to sin; and if we should sin let us bear the rebuke. For as it is an excellent thing not to be wounded, but, if this should happen, to apply the remedy to the wound, so also in this case.
But God forbid that any man should need such remedies as these. “But we are persuaded better things of you, and things that accompany salvation, though we thus speak.” ( Heb. 6.9 .) But we have discoursed more vehemently for the sake of greater security. For it is better that I should be suspected by you of being a harsh, and severe, and self-willed person, than that you should do things not approved of God. But we trust in God, that this reproof will not be unserviceable to you, but that ye will be so changed, that these discourses may be devoted to encomiums on you and to praises: that we may all be counted worthy to attain to those good things, which God hath promised to them that love Him in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.
Footnotes
382:2781τὴν μέλλουσαν
382:2782τοῦ μέλλοντος
383:2783S. B. add καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου . This clause is omitted from the text of the Epistle by critical editors of the New Testament, and is not commented on by St. Chrysostom. [It is bracketed by Lu., Tr., W. H., and the Basle ed., but retained in the Revision.—F.G.]
383:2784τὸ ἐξ ἡμῶν
383:2785or, “ for a short time. ”
384:2786δἰ οὗ , see above, note 4, p. 366.
384:2787suffering perfects and works salvation.
384:2788ἐ ξ ἑνὸς
384:2789τὸ μέσον
384:2790This citation is connected with “ they are of one, ” the intervening words, “ Then again…salvation, ” being introduced parenthetically.
384:2791τὸ μέσον
385:2792Cf. St. Iren. pp. 450, 482, 497, O.T.
385:2793i.e. the Incarnation. [ οἰκονομία is not so much the Incarnation as the whole arrangement of the Christian dispensation—here with especial reference to Christ’s death.—F.G.]
385:2794μυρία φιλοσοφεῖν
386:2795The word includes the ideas of being patient, as well as of thinking and speaking deep things.
386:2796βιωτικὰς
386:2797κοσμικαῖς καὶ κοσμικοῖς
387:2798ἄ λλως
387:2799The hired wailers were heathens and not present: St. Chrys. hints at having some corporal punishment inflicted on them.
Homily V.
Hebrews ii. 16-17
“For verily He taketh not hold of Angels, but of the seed of Abraham He taketh hold. 2800 Wherefore in all things it behooved Him to be made like unto His brethren.”
[1.] Paul wishing to show the great kindness of God towards man, and the Love which He had for the human race, after saying: “Forasmuch then as the children were partakers of blood and flesh, He also Himself likewise took part of the same” ( Heb. 2.14 )—follows up the subject in this passage. For do not regard lightly what is spoken, nor think this merely a slight [matter], His taking on Him our flesh. He granted not this to Angels; “For verily He taketh not hold of Angels, but of the seed of Abraham.” What is it that he saith? He took not on Him an Angel’s nature, but man’s. But what is “He taketh hold of”? He did not (he means) grasp that nature, which belongs to Angels, but ours. But why did he not say, “He took on Him,” but used this expression, “He taketh hold of”? It is derived from the figure of persons pursuing those who turn away from them, and doing everything to overtake them as they flee, and to take hold of them as they are bounding away. For when human nature was fleeing from Him, and fleeing far away (for we “were far off”— Eph. ii. 13 ), He pursued after and overtook us. He showed that He has done this only out of kindness, and love, and tender care. As then when he saith, “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation” ( Heb. 1.14 )—he shows His extreme interest in behalf of human nature, and that God makes great account of it, so also in this place he sets it forth much more by a comparison, for he says, “He taketh not hold of angels.” For in very deed it is a great and a wonderful thing, and full of amazement that our flesh should sit on high, and be adored by Angels and Archangels, by the Cherubim and the Seraphim. For myself having oftentimes thought upon this, I am amazed at it, and imagine to myself great things concerning the human race. For I see that the introductions are great and splendid, and that God has great zeal on behalf of our nature.
Moreover he said not “of men (simply) He taketh hold,” but wishing to exalt them [the Hebrews] and to show that their race is great and honorable, he says, “but of the seed of Abraham He taketh hold.”
“Wherefore it behooved [Him] in all things to be made like unto His brethren.” What is this, “in all things”? He was born (he means), was brought up, grew, suffered all things necessary, at last He died. This is, “in all things to be made like unto His brethren.” For after he had discoursed much concerning His majesty and the glory on high, he then begins concerning the dispensation. And consider with how great power [he doth this]. How he represents Him as having great zeal “to be made like unto us”: which was a sign of much care. For having said above, “Inasmuch then as the children were partakers of flesh and blood, He also Himself in like manner took part of the same”; in this place also he says, “in all things to be made like unto His brethren.” Which is all but saying, He that is so great, He that is “the brightness of His glory,” He that is “the express image of His person,” He that “made the worlds,” He that “sitteth on the right hand of the Father,” He was willing and earnest to become our brother in all things, and for this cause did He leave the angels and the other powers, and come down to us, and took hold of us, and wrought innumerable good things. He destroyed Death, He cast out the devil from his tyranny, He freed us from bondage: not by brotherhood alone did He honor us, but also in other ways beyond number. For He was willing also to become our High Priest with the Father: for he adds,
[2.] “That He might become a merciful and faithful High Priest in things pertaining to God.” For this cause (he means) He took on Him our flesh, only for Love to man, that He might have mercy upon us. For neither is there any other cause of the economy, but this alone. For He saw us, cast on the ground, perishing, tyrannized over by Death, and He had compassion on us. “To make reconciliation,” he says, “for the sins of the people. That He might be a merciful and faithful High Priest.”
What is “faithful”? True, able. For the Son is a faithful High Priest, able to deliver from their sins those whose High Priest He is. In order then that He might offer a sacrifice able to purify us, for this cause He has become man.
Accordingly he added, “in things pertaining to God,”—that is, for the sake of things in relation to God. We were become altogether enemies to God, (he would say) condemned, degraded, there was none who should offer sacrifice for us. He saw us in this condition, and had compassion on us, not appointing a High Priest for us, but Himself becoming a High Priest. In what sense He was “faithful,” he added [viz.], “to make reconciliation for the sins of the people.”
Heb. 2.18 . “For,” he says, “in that He hath suffered Himself being tempted, He is able to succor them that are tempted.” This is altogether low and mean, and unworthy of God. “For in that He hath suffered Himself,” he says. It is of Him who was made flesh that he here speaks, and it was said for the full assurance of the hearers, and on account of their weakness. That is (he would say) He went through the very experience of the things which we have suffered; “now” He is not ignorant of our sufferings; not only does He know them as God, but as man also He has known them, by the trial wherewith He was tried; He suffered much, He knows how to sympathize. And yet God is incapable of suffering: but he describes here what belongs to the Incarnation, as if he had said, Even the very flesh of Christ suffered many terrible things. He knows what tribulation is; He knows what temptation is, not less than we who have suffered, for He Himself also has suffered.
(What then is this, “He is able to succor them that are tempted”? It is as if one should say, He will stretch forth His hand with great eagerness, He will be sympathizing.)
[3.] Since they wished for something great, and to have an advantage over the [converts] from the Gentiles, he shows that they have an advantage in this while he did not hurt those from the Gentiles at all. In what respect now is this? Because of them is the salvation, because He took hold of them first, because from that race He assumed flesh. “For,” he says, “He taketh not hold of angels, but of the seed of Abraham He taketh hold.” Hereby he both gives honor to the Patriarch, and shows also what “the seed of Abraham” is. He reminds them of the promise made to him, saying, “To thee and to thy seed will I give this land” ( Gen. xiii. 15 ); showing by the very least thing, the nearness [of the relationship] in that they were “all of one.” But that nearness was not great: [so] he comes back to this, and thenceforward dwells upon the dispensation which was after the flesh, and says, Even the mere willing to become man was a proof of great care and love; but now it is not this alone, but there are also the undying benefits which are bestowed on us through Him, for, he says, “to make reconciliation for the sins of the people.”
Why said he not, of the world, instead of “the people”? for He bare away the sins of all. Because thus far his discourse was concerning them [the Hebrews]. Since the Angel also said to Joseph, “Thou shalt call His name Jesus , for He shall save His people.” ( Matt. i. 21 .) For this too ought to have taken place first, and for this purpose He came, to save them and then through them the rest, although the contrary came to pass. This also the Apostles said at the first, “To you [God] having raised up His Son, sent [Him] to bless you” ( Acts iii. 26 ): and again, “To you was the word of this Salvation sent.” ( Acts xiii. 26 .) Here he shows the noble birth of the Jews, in saying, “to make reconciliation for the sins of the people.” For a while he speaks in this way. For that it is He who forgives the sins of all men, He declared both in the case of the paralytic, saying, “Thy sins are forgiven” ( Mark ii. 5 ); and also in that of Baptism: for He says to the disciples, “Go ye and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost.” ( Matt. xxviii. 19 .)
[4.] But when Paul has once taken in hand the flesh, he proceeds to utter all the lowly things, without any fear: for see what he says next:
Heb. 3:1, 2 . “Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus , who was faithful to Him that appointed [ or made] Him, as also Moses [was faithful] in all His house.”
Being about to place Him before Moses in comparison, he led his discourse to the law of the high-priesthood; for they all had a high esteem for Moses: moreover, he is already beforehand casting down the seeds of the superiority. Therefore he begins from the flesh, and goes up to the Godhead, where there was no longer any comparison. He began from the flesh [from His Human nature], by assuming for a time the equality, and says, “as also Moses in all His house”: nor does he at first show His superiority lest the hearer should start away, and straightway stop his ears. For although they were believers, yet nevertheless they still had strong feeling of conscience as to Moses. “Who was faithful,” he says, “to Him that made Him”—made [Him] what? “Apostle and High Priest.” He is not speaking at all in this place of His Essence, nor of His Godhead; but so far concerning human dignities.
“As also Moses in all His house,” that is, either among the people, or in the temple. But here he uses the expression “in His house,” just as one might say, concerning those in the household; even as some guardian and steward of a household, so was Moses to the people. For that by “house” he means the people, he added, “whose house we are” ( Heb. 3.6 ); that is, we are in His creation. Then [comes] the superiority.
Heb. 3.3 . “For this man was counted worthy of more glory than Moses,” (Again [he is speaking] of the Flesh), “inasmuch as he who hath builded 2801 [the house] hath more honor than the house”; [Moses] himself also (he means) was of the house. (Moreover he did not say, For this one was a servant, but the Other a master, but he covertly intimated it.) If the people were the house and he was of the people, then he certainly was of the household. For so also we are accustomed to say, such an one is of such an one’s house. For here he is speaking of a house, not of the temple, for the temple was not constructed by God, but by men. But He that made 2802 him [is] God. Moses he means. And see how he covertly shows the superiority. “Faithful,” he says, “in all His house,” being himself also of the house, that is, of the people. The builder has more honor than the house, yet he did not say “the artificer hath more honor than his works,” but “he that hath builded the house, than the house.” ( Heb. 3.4 .) “But He that built all things is God.” Thou seest that he is speaking not about the temple but about the whole people.
Heb. 3.5 . “And Moses verily [was] faithful in all His house, as a servant, for a testimony of those things which were to be spoken.” See also another point of superiority, that [which is derived] from the Son and the servants. You see again that by the appellation of The Son, he intimates true relationship. ( Heb. 3.6 .) “But Christ as a Son over His own house.” Perceivest thou how he separates the thing made and the maker, the servant and the son? Moreover He indeed enters into His Father’s property as a master, but the other as a servant.
“Whose” [i.e.] God’s “house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.” Here again he encourages them to press forward nobly, and not to fall: for we shall be the “house” of God (he says), as Moses was, “if we hold fist our confidence and our rejoicing firm unto the end.” He however (he would say) that is distressed in his trials, and who falls, doth not glory: he that is ashamed, he that hideth himself, has no confidence, he that is perplexed doth not glory.
And then he also commends them, saying, “if we hold fast the confidence and the rejoicing of the hope firm unto the end,” implying that they had even made a beginning; but that there is need of the end, and not simply to stand, but to have their hope firm “in full assurance of faith,” without being shaken by their trials.
[5.] And be not astonished, that the [words] “Himself being tempted” ( Heb. 2.18 ) are spoken more after the manner of men. For if the Scripture says of the Father, who was not made flesh, “The Lord looked down from heaven, and beheld all the sons of men” ( Ps. xiv. 2 ), that is, accurately acquainted Himself with all things; and again, “I will go down, and see whether they do altogether according to the cry of them” ( Gen. xviii. 21 ); and again, “God cannot endure the evil ways of men” ( Gen. vi. 5 ?), the divine Scripture shows forth the greatness of His wrath: much more, who even suffered in the flesh, these things are said of Christ. For since many men consider experience the most reliable means of knowledge, he wishes to show that He that has suffered knows what human nature suffers.
“Whence 2803 holy brethren” (he says “whence” instead of “for this cause”), “partakers of an heavenly calling”—(seek nothing here, if ye have been called yonder—yonder is the reward, yonder the recompense. What then?) “Consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that appointed Him, as also Moses [was faithful] in all His house.” (What is “who was faithful to Him that appointed Him?” it is, well disposed, protecting what belongs to Him, not allowing them to be lightly carried away, “as also Moses in all His house”) that is, know who your High Priest is, and what He is, and ye will need no other consolation nor encouragement. Now he calls Him “Apostle,” on account of His having been “sent,” and “high priest of our profession,” that is of the Faith. This One also was entrusted with a people, as the other with the leadership of a people, but a greater one and upon higher grounds.
“For a testimony of those things which shall be spoken.” What meanest thou? Doth God receive the witness of man? Yes, certainly. For if He call to witness heaven and earth and hills (saying by the prophet, “Hear, O heaven, and give ear, O earth, for the Lord hath spoken”— Isa. i. 2 —and “Hear ye ravines, 2804 foundations of the earth, for the Lord hath a controversy with His people”— Mic. vi. 2 ), much more men; that is, that they may be witnesses, when themselves [the Jews] shameless.
Heb. 3.6 . “But Christ as a Son.” The one takes care of the property of others, but this One of His own. “And the rejoicing of the hope.” Well said he “of the hope.” For since the good things were all in hope, and yet we ought so “to hold it fast,” as even now to glory as for things which had already come to pass: for this cause he says, “the rejoicing of the hope.”
And adds, “let us hold it firm unto the end.” ( Rom. viii. 24 .) For “by hope we are saved”; if therefore “we are saved by hope,” and “are waiting with patience” ( Rom. viii. 25 ), let us not be grieved at present things, nor seek now those that have been promised afterwards; “For” (he says) “hope which is seen is not hope.” For since the good things are great, we cannot receive them here in this transitory life. With what object then did He even tell us of them beforehand, when He was not about to give them here? In order that by the promise He might refresh our souls, that by the engagement He might strengthen our zeal, that He might anoint [preparing us for our contests] and stir up our mind. For this cause then all these things were done.
[6.] Let us not then be troubled, let no man be troubled, when he seeth the wicked prospering. The recompense is not here, either of wickedness or of virtue; and if in any instance there be either of wickedness or of virtue, yet is it not according to desert, but merely as it were a taste of the judgment, that they who believe not the resurrection may yet even by things that happen here be brought to their senses. When then we see a wicked man rich, let us not be cast down; when we see a good man suffering, let us not be troubled. For yonder are the crowns, yonder the punishments.
Yea and in another point of view, it is not possible either that a bad man should be altogether bad, but he may have some good things also: nor again that a good man should be altogether good, but he may also have some sins. When therefore the wicked man prospers, it is for evil on his own head, that having here received the reward of those few good things, he may hereafter be utterly punished yonder; for this cause does he receive his recompense in this life. And happy is he most of all who is punished here, that having put away all his sins, he may depart approved, and pure, and without having to be called to account. And this Paul teacheth us when he says, “For this cause many [are] weak and sickly among you, and many sleep.” ( 1 Cor. xi. 30 .) And again, “I have delivered such an one to Satan.” ( 1 Cor. v. 5 .) And the prophet says, “for she hath received of the Lord’s hand her sins double” ( Isa. xl. 2 ); and again David, “Behold mine enemies that they are multiplied above the hairs of my head 2805 and [with] an unjust hatred have they hated me”: “and forgive Thou all my sins.” ( Ps. 25:19, 18 .) And again another: “O Lord, our God, give peace unto us; for Thou hast rendered all things to us again.” ( Isa. xxvi. 12 .)
These however are [the words] of one showing that good men receive here the punishments of their sins. But where are the wicked [mentioned] who receive their good things here, and there are utterly punished? Hear Abraham saying to the rich man, “Thou didst receive good things,” and “Lazarus evil things.” ( Luke xvi. 25 .) What good things? For in this place by saying “thou receivest, 2806 ” and not thou “hadst taken, 2807 ” he shows that it was according to what was due to him that each was treated, and that the one was in prosperity, and the other in adversity. And he says, “Therefore he is comforted” here (for thou seest him pure from sins) “and thou art tormented.” Let us not then be perplexed when we see sinners well off here; but when we ourselves are afflicted, let us rejoice. For this very thing is paying off the penalty 2808 of sins.
[7.] Let us not then seek relaxation: for Christ promised tribulation to His disciples and Paul says, “All Who will live godly in Christ Jesus, shall suffer persecution.” ( 2 Tim. iii. 12 .) No noble-spirited wrestler, when in the lists, 2809 seeks for baths, and a table full of food and wine. This is not for a wrestler, but for a sluggard. For the wrestler contendeth with dust, with oil, with the heat of the sun’s ray, with much sweat, with pressure and constraint. This is the time for contest and for fighting, therefore also for being wounded, and for being bloody and in pain. Hear what the blessed Paul says, “So fight I, not as one that beateth the air.” ( 1 Cor. ix. 26 .) Let us consider that our whole life is in combats, and then we shall never seek rest, we shall never feel it strange when we are afflicted: no more than a boxer feels it strange, when he combats. There is another season for repose. By tribulation we must be made perfect.
And even if there be no persecution, nor tribulation, yet there are other afflictions which befall us every day. And if we do not bear these, we should scarcely endure those. “There hath no temptation taken you,” it is said, “but such as is common to man.” ( 1 Cor. x. 13 .) Let us then pray indeed to God that we may not come into temptation; but if we come into it, let us bear it nobly. For that indeed is the part of prudent men, not to throw themselves upon dangers; but this of noble men and true philosophers. Let us not then lightly cast ourselves upon [dangers], for that is rashness; nor yet, if led into them, and called by circumstances let us give in, for that is cowardice. But if indeed the Gospel 2810 call us, let us not refuse; but in a simple case, when there is no reason, nor need, nor necessity which calls us in the fear of God, let us not rush in. For this is mere display, and useless ambition. But should any of those things which are injurious to religion occur, then though it be necessary to endure ten thousand deaths, let us refuse nothing. Challenge not trials, when thou findest the things that concern godliness prosper as thou desirest. Why draw down needless dangers which bring no gain?
These things I say, because I wish you to observe the laws of Christ who commands us to “pray that we enter not into temptation” ( Matt. xxvi. 41 ), and commands us to “take up the cross and follow” Him. ( Matt. xvi. 24 .) For these things are not contradictory, nay they are rather exceedingly in harmony. Do thou be so prepared as is a valiant soldier, be continually in thine armor, sober, watchful, ever looking for the enemy: do not however breed wars, for this is not [the act] of a soldier but of a mover of sedition. But if on the other hand the trumpet of godliness call thee, go forth immediately, and make no account of thy life, and enter with great eagerness into the contests, break the phalanx of the adversaries, bruise the face of the devil, set up thy trophy. If however godliness be in nowise harmed, and no one lay waste our doctrines (those I mean which relate to the soul), nor compel us to do anything displeasing to God, do not be officious.
The life of the Christian must be full of blood-sheddings; I say not in shedding that of others, but in readiness to shed one’s own. Let us then pour out our own blood, when it is for Christ’s sake, with as great readiness as one would pour out water (for the blood which flows about the body is water), and let us put off our flesh with as much good temper, as one even would a garment. And this shall we do, if we be not bound to riches, if not to houses, if not to affections, if we be detached from all things. For if they who live this life of [earthly] soldiers bid farewell to all things, and whithersoever war calls them there present themselves, and make journeys, and endure all things with ready mind; much more ought we, the soldiers of Christ, so to have prepared ourselves, and to set ourselves firm against the war of the passions.
[8.] There is no persecution now, and God grant there may never be: but there is another war, that of the desire of money, of envy, of the passions. Paul, describing this war, says, “We wrestle not against flesh and blood.” ( Eph. vi. 12 .) This war is ever at hand. Therefore he wishes us to stand ever armed. Because he wishes us to stand ever armed, he says, “Stand, having girded yourselves about.” ( Eph. vi. 14 .) Which itself also belongs to the time present, and expresses that we ought ever to be armed. For great is the war through the tongue, great that through the eyes; this then we must keep down—great [too] is that of the lusts.
Therefore he begins at that point to arm the soldier of Christ: for “stand,” saith he, “having your loins girt about,” and he added “with truth.” ( Eph. vi. 14 .) Why “with truth”? Because lust is a mockery and a lie: wherefore the prophet says, “My loins are filled with mockings.” ( Ps. xxxviii. 7 .) The thing is not pleasure, but a shadow of pleasure. “Having your loins,” he says, “girt about with truth”; that is, with true pleasure, with temperance, with orderly behavior. For this cause he gives this advice, knowing the unreasonableness of sin, and wishing that all our members should be hedged round; for “unjust anger” it is said, “shall not be guiltless.” ( Ecclesiasticus 1.22 .)
Moreover he wishes us to have around us a breastplate and a buckler. For desire is a wild beast which easily springs forth, and we shall have need of walls and fences innumerable, to overcome, and to restrain it. And for this cause God has built this part [of our body] especially with bones, as with a kind of stones, placing around it a support, so that [desire] might not at any time, having broken or cut through, easily injure the whole man. For it is a fire (it is said) and a great tempest, and no other part of the body could endure this violence. And the sons of the physicians too say that for this cause the lungs have been spread under the heart, so that the heart being itself [put] into something soft and tender, by beating as it were into a sort of sponge, may continually be rested, and not [by striking] against the resisting and hard sternum, receive hurt through the violence of its beatings. We have need therefore of a strong breastplate, so as to keep this wild beast alway quiet.
We have need also of an helmet; for since the reasoning faculty is there, and from this it is possible for us either to be saved, when what is right is done, or it is possible for us to be ruined—therefore he says, “the helmet of salvation.” ( Eph. vi. 17 .) For the brain is indeed by nature tender, and therefore is covered above with the skull, as with a kind of shell. And it is to us the cause of all things both good and evil, knowing what is fitting, or what is not so. Yea and our feet too and our hands need armor, not these hands, nor these feet, but as before those of the soul—the former by being employed about what is right, the latter, that they may walk where they ought. Thus then let us thoroughly arm ourselves, and we shall be able to overcome our enemies, and to wreathe ourselves with the crown in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.
Footnotes
388:2800marg. of E.V.
390:2801κατασκεύασας
390:2802ποιήσας . Referring to what is implied in Heb. 3.2 , that Moses was faithful to Him that made him.
390:2803ὅ θεν
391:2804St. Chrys. had mentioned hills ( βουνοὶ ) as called to witness by God: in the verse preceding this (Mic. vi. 1) occur the words, “ let the hills hear Thy voice ” ; and this verse itself runs, “ Hear ye hills ” ( βουνοὶ ) according to the Alexandrine mss. of the LXX. or “ ye mountains ” ( ὄ ρη according to the Vatican), “ the judgment of the Lord, and ye ravines, ” &c.
391:2805The words “ above the hairs of my head ” are part of another Ps. 40:12, Ps. 69:4
391:2806ἀ πέλαβες
391:2807ἔ λαβες
392:2808ἔ κτισις
392:2809σκάμματι
392:2810κήρυγμα
Homily VI.
Hebrews iii. 7-11
“Wherefore, as the Holy Ghost saith, To-day if ye will hear His voice, harden not your hearts, as in the provocation in the day of temptation in the wilderness, when your fathers tempted Me, proved Me, and saw My works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart, and they have not known My ways. So 2811 I sware in My wrath they shall not enter into My rest.”
[1.] Paul , having treated of hope, and having said that “We are His house, if we hold fast the confidence and the rejoicing of the hope firm unto the end” ( Heb. 3.6 ); next shows that we ought to look forward with firmness, and he proves this from the Scriptures. But be attentive, because he has expressed this in a manner somewhat difficult and not readily to be comprehended. And therefore we must first make our own statements, and after we have briefly explained the whole argument, then make clear the words of the Epistle. For you will no longer need us, if you have understood the scope of the Apostle.
His discourse was concerning Hope, and that it behooves us to hope for the things to come, and that for those who have toiled here there will assuredly be some reward and fruit and refreshment. This then he shows from the prophet; and what says he? “Wherefore as the Holy Ghost saith, To-day if ye will hear His voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness: when your fathers tempted Me, proved Me, and saw My works forty years. Wherefore I was grieved with that generation, and said, they do alway err in their heart, and they have not known My ways. So 2812 I sware in My wrath, they shall not enter into My rest.”
He says that there are “three” rests: one, that of the Sabbath, in which God rested from His works; the second, that of Palestine, into which when the Jews had entered they would be at rest from their hardships and labors; the third, that which is Rest indeed, the kingdom of Heaven; which those who obtain, do indeed rest from their labors and troubles. Of these three then he makes mention here.
And why did he mention the three, when he is treating of the one only? That he might show that the prophet is speaking concerning this one. For he did not speak (he says) concerning the first. For how could he, when that had taken place long before? Nor yet again concerning the second, that in Palestine. For how could he? For he says, “They shall not enter into My rest.” It remains therefore that it is this third.
[2.] But it is necessary also to unfold the history, to make the argument more clear. For when they had come forth out of Egypt, and had accomplished a long journey, and had received innumerable proofs of the power of God, both in Egypt, and in the Red Sea (cf. Acts vii. 36 ), and in the wilderness, they determined to send spies to search out the nature of the land; and these went and returned, admiring indeed the country, and saying that it abounded in noble fruits, nevertheless it was a country of strong and invincible men: and the ungrateful and senseless Jews, when they ought to have called to mind the former blessings of God, and how when they were hemmed in the midst of the armies of so many Egyptians, He rescued them from their perils, and made them masters of their enemies’ spoils; and again, in the wilderness He clave the rock, and bestowed on them abundance of waters, and gave them the manna, and the other wonderful things which He wrought; [when they ought, I say, to have remembered this,] and to have trusted in God, they considered none of these things, but being struck with terror, just as if nothing had been done, they said, we wish to go back again into Egypt, “for God hath brought us out thither” (it is said) “to slay us, with our children and wives.” (Cf. Num. xiv. 3 .) God therefore being angry that they had so quickly cast off the memory of what had been done, sware that generation, which had said these things, should not enter into the Rest; and they all perished in the wilderness. When David then, he says, speaking at a later period, and after these events, after that generation of men, said, “To-day, if ye will hear His voice, harden not your hearts,” that ye may not suffer the same things which your forefathers did, and be deprived of the Rest; he evidently [said this] as of some [future] rest. For if they had received their Rest (he says) why does He again say to them, “To-day if ye will hear His voice harden not your hearts,” as your fathers did? What other rest then is there, except the kingdom of Heaven, of which the Sabbath was an image and type?
[3.] Next having set down the whole testimony (and this is, “To-day if ye will hear His voice, harden not your hearts, as in the provocation in the day of temptation in the wilderness, when your fathers tempted Me, proved Me, and saw My works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart, and they have not known My ways. So I sware in My wrath, they shall not enter into My rest”), he then adds:
Heb. 3.12 . “Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God.” For from hardness unbelief ariseth: and as in bodies, the parts that have become callous and hard do not yield to the hands of the physicians, so also souls that are hardened yield not to the word of God. For it is probable besides that some even disbelieved as though the things which had been done were not true.
Therefore he says, “Take heed lest there be in any of you an evil heart of unbelief in departing from the living God.” For since the argument from the future is not so persuasive as from the past, he reminds them of the history, in which they had wanted faith. For if your fathers (he says) because they did not hope as they ought to have hoped, suffered these things, much more will you. Since to them also is this word addressed: for, “To-day” (he says) is “ever,” so long as the world lasts.
[4.] Heb. 3.13 . Wherefore “exhort ye one another daily, while it is called to-day.” That is, edify one another, raise yourselves up: lest the same things should befall you. “Lest any one of you be hardened by the deceitfulness of sin.” Seest thou that sin produces unbelief? For as unbelief brings forth an evil life, so also a soul, “when it is come into a depth of evils, becometh contemptuous” 2813 ( Prov. xviii. 3 ), and having become contemptuous it endures not even to believe, in order thereby to free itself from fear. For “they said” (one says), “The Lord shall not see, neither shall the God of Jacob regard.” ( Ps. xciv. 7 .) And again, “Our lips are our own: who is Lord over us?” ( Ps. xii. 4 ); and again “Wherefore hath the wicked man provoked God to wrath?” ( Ps. x. 13 ); and again, “The fool hath said in his heart, there is no God; they are corrupt and become abominable in their doings.” ( Ps. xiv. 1 .) “There is no fear of God before his eyes, for he was deceitful before Him, to find out 2814 his iniquity and to hate.” ( Ps. 36:1, 2 .) Yea and Christ also says this same thing, “Every one that doeth evil, hateth the light and cometh not to the light.” ( John iii. 20 .)
Then he adds ( Heb. 3.14 ), “For we have been made partakers of Christ.” What is this, “We have been made partakers of Christ”? We partake of Him (he means); we were made One, we and He—since He is the Head and we the body, “fellow-heirs and of the same body; we are one body, of His flesh and of His bones.” ( Eph. 3:6, Rom. 12:5, Eph. 5:30 .)
“If we hold fast the beginning of our confidence [or, the principle of our subsistence 2815 ] steadfast unto the end.” What is “the principle of our subsistence”? The faith by which we stand, and have been brought into being and were made to exist, as one may say.
[5.] Then he adds ( Heb. 3.15 ), “When it is said, 2816 To-day if ye hear His voice, harden not your hearts, as in the provocation.” This is a transposition, 2817 “when it is said, To-day if ye hear His voice, harden not your hearts.” [It must be read thus:]
( Heb. 4:1, 2 .) “Let us fear lest a promise being left us of entering into His rest, any of you should seem to come short of it; for to us was the Gospel preached 2818 as well as unto them when it is said, To-day if ye hear His voice” (for “To-day” is “at every time” 2819 ).
Then [he adds] “but the word of hearing did not profit them, as they were not mixed 2820 by faith with them that heard.” How did it not profit? Then wishing to alarm them, he shows the same thing by what he says:
( Heb. 3.16-19 .) “For some when they had heard did provoke, howbeit not all that came out of Egypt by Moses: And with whom was He grieved forty years? Was it not with them that had sinned, whose carcasses fell in the wilderness? And to whom swear He that they should not enter into His rest, but to them that believed not? So 2821 we see, that they could not enter in because of unbelief.” After again repeating the testimony, he adds also the question, which makes the argument clear. For he said (he repeats), “To-day if ye hear His voice, harden not your hearts, as in the provocation.” Of whom does he speak (he says) [as] having been hardened? Of whom [as] not believing? Is it not of the Jews?
Now what he says is to this effect. They also heard, as we hear: but no profit came to them. Do not suppose then that by “hearing” what is proclaimed ye will be profited; seeing that they also heard, but derived no benefit because they did not believe.
Caleb then and Joshua, because they agreed not with those who did not believe, escaped the vengeance that was sent forth against them. And see how admirably he said, not, They did not agree, but, “they were not mixed”—that is, they stood apart, but not factiously when all the others had one and the same mind. Here it seems to me that a faction too is hinted at. 2822
[6.] ( Heb. 4.3 .) For “we who have believed,” he says, “do enter into rest.” From what this is evident, he adds: “as He said, as I have sworn in My wrath, if they shall enter into My rest: although the works were finished from the foundation of the world.” This indeed, is not evidence that we shall enter in, but that they did not enter in. What then? Thus far he aims to show that as that rest does not hinder the speaking of another rest, so neither does this [exclude] that of Heaven. Up to this point then, he wishes to show that they [the Israelites] did not attain to the rest. For because he means this, he says ( Heb. 4:4, 5 ), “For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all His works. And in this place again, If they shall enter into My rest.” Thou seest how that doth not hinder this from being a rest?
Heb. 4:6, 7 . “Seeing therefore it remaineth” (he says) “that some must enter therein, and they to whom it was first preached entered not in because of unbelief: again he limiteth a certain day, saying in David, To-day, after so long a time; as it has been said before.” 2823 But what is it that he means? “Seeing then” (he means) that “some must” certainly “enter in,” and “they did not enter in.” And that an entrance is proclaimed, and that “some must enter in,” let us hear from what this is clear. Because after so many years (he says) David again says: “To-day if ye will hear His voice, harden not your hearts” ( Heb. 4.8 ), “For if Joshua had given them rest he would not afterward have spoken of another day.” It is evident, that he says these things, as of persons who are to attain some recompense.
[7.] Heb. 4.9 . “There remaineth therefore a rest 2824 for the people of God.” Whence [does this appear]? From the exhortation, “Harden not your hearts”: for if there were no rest, these exhortations would not have been given. Neither would they have been exhorted not to do the same things [with the Jews] lest they should suffer the same things, unless they were about to suffer the same. But how were they who were in possession of Palestine about to suffer the same things [i.e. exclusion from the rest] unless there were some other rest?
And well did he conclude the argument. For he said not rest but “Sabbath-keeping”; calling the kingdom “Sabbath-keeping,” by the appropriate name, and that which they rejoiced in and were attracted by. For as, on the Sabbath He commands to abstain from all evil things; and that those things only which relate to the Service of God should be done, which things the Priests were wont to accomplish, and whatsoever profits the soul, and nothing else; so also [will it be] then. However it is not he who spoke thus, but what? ( Heb. 4.10 ), “For he that is entered into his rest, he also hath ceased from his own works, as God [did] from His.” As God ceased from His works, he says, so he that hath entered into His rest [hath ceased]. For since his discourse to them was concerning rest, and they were desirous to hear when this would be, he concluded the argument with this.
[8.] And [he said] “To-day,” 2825 that they might never be without hope. “Exhort one another daily,” he says, [“while it is called today,”] that is, even if a man have sinned, as long as it is “To-day,” he has hope: let no man then despair so long as he lives. Above all things indeed, he says, “let there not be an evil heart of unbelief.” ( Heb. 3.12 .) But even suppose there should be, let no man despair, but let him recover himself; for as long as we are in this world, the “To-day” is in season. But here he means not unbelief only, but also murmurings: “whose carcasses,” he says, “fell’ in the wilderness.” 2826
Then, lest any think that they will simply be deprived of rest only, he adds also the punishment, saying ( Heb. 4.12 ), “For the Word of God is quick, and powerful; and sharper than any two-edged sword, and pierceth even to the dividing asunder of soul and spirit, and of the joints and marrow: and is a discerner of the thoughts and intents of the heart.” Here he is speaking of Hell and of punishment. “It pierceth” (he says) into the secrets of our heart, and cutteth asunder the soul. Here it is not the falling of carcasses nor, as there, the being deprived of a country, but of a heavenly kingdom; and being delivered to an everlasting hell, and to undying punishment and vengeance.
( Heb. 3.13 .) “But exhort 2827 one another.” Observe the gentleness and mildness [of the expression]: he said not “Rebuke,” but “Exhort.” Thus we are required to bear ourselves towards those who are straightened by affliction. This he says also in writing to the Thessalonians, “Warn them that are unruly” ( 1 Thess. v. 14 ), but in speaking of the feeble-minded, not so, but what? “Comfort the feeble-minded, support the weak, be patient toward all men”; that is, do not cease to hope; do not despair. For he that does not encourage one who is straightened by affliction, makes him more hardened.
[9.] “Lest any of you,” he says, “be hardened by the deceitfulness of sin.” He means either the deceit of the devil (for it is indeed a deceit, not to look for the things to come, to think that we are without responsibility, and that we shall not pay the penalty for our deeds here, neither will there be a resurrection); or in another sense insensibility [or] despairing is deceit. For to say, ‘What is there left? I have sinned once for all, I have no hope of recovering myself,’ is deceit.
Then he suggests hopes to them, saying ( Heb. 3.14 ), “We are made partakers of Christ”; All but saying, He that so loved us, He that counted us worthy of so great things, as to make us His Body, will not suffer us to perish. Let us consider (he says) of what we have been thought worthy: we and Christ are One: let us not then distrust Him. And again, he hints at that which had been said in another place, that “If we suffer, we shall also reign with Him.” ( 2 Tim. ii. 12 .) For this is [implied in] “We are made partakers,” we partake of the same things whereof Christ also partakes.
He urges them on from the good things; “for we are,” he says, “partakers of Christ.” Then, again, from gloomy ones ( Heb. 4.1 ), “Let us fear, lest at any time a promise being left us of entering into His rest, any of you should seem to come short of it.” For that is manifest and confessed.
( Heb. 3.9 .) “They proved Me,” He says, “and saw My works forty years.” Seest thou that it is not right to call God to account, but whether He defend [our cause] or not, to trust Him? For against those [of old] he now brings this charge, that “they tempted God.” For he that will have proof either of His power, or of His providence, or of His tender care, does not yet believe, either that He is powerful or kind to man. This he hints also in writing to these [Hebrews] who probably already wished, in their trials, to obtain experience and positive evidence of His power and His providential care for them. Thou seest that in all cases the provocation and the angering arises from unbelief.
What then does he say? ( Heb. 4.9 .) “There remaineth therefore a rest for the people of God.” And see how he has summed up the whole argument. “He sware,” saith he, to those former ones, “that they should not enter into” the “rest,” and they did not enter in. Then long after their time discoursing to the Jews, he says, “Harden not your hearts,” as your fathers, showing that there is another rest. For of Palestine we have not to speak: for they were already in possession of it. Nor can he be speaking of the seventh [day]; for surely he was not discoursing about that which had taken place long before. It follows therefore that he hints at some other, that which is rest indeed.
[10.] For that is indeed rest, where “pain, sorrow and sighing are fled away” ( Isa. xxxv. 10 ): where there are neither cares, nor labors, nor struggle, nor fear stunning and shaking the soul; but only that fear of God which is full of delight. There is not, “In the sweat of thy face thou shalt eat thy bread,” nor “thorns and thistles” ( Gen. 3:19, 18 ); no longer, “In sorrow thou shalt bring forth children, and to thy husband shall be thy desire and he shall rule over thee.” ( Gen. iii. 16 .) All is peace, joy, gladness, pleasure, goodness, gentleness. There is no jealousy, nor envy, no sickness, no death whether of the body, or that of the soul. There is no darkness nor night; all [is] day, all light, all things are bright. It is not possible to be weary, it is not possible to be satiated: we shall always persevere in the desire of good things. 2828
Would you that I should also give you some image of the condition there? It is impossible. But yet, so far as it is possible, I will try to give you some image. Let us look up into the heaven when without any intervening cloud it shows forth its crown [of stars]. Then when we have dwelt long on the beauty of its appearance, let us think that we too shall have a pavement, not indeed such [as this], but as much more beautiful as the gold is than the clay, and [let us think] on the higher roof which is again beyond; then on the Angels, the Archangels, the infinite multitude of unbodied powers, the very palace of God itself, the Throne of the Father.
But language is too weak (as I said) to set forth the whole. Experience is necessary, and the knowledge which [cometh] by experience. Tell me, how was it (think you) with Adam in Paradise? This course of life is far better than that, as much as heaven [is better] than earth.
[11.] But however let us search after another image still. If it happened that he who now reigns was master of the whole world, and then was troubled neither by wars nor by cares, but was honored only and lived delicately; and had large tributes, and on every side gold flowed in to him, and he was looked up to, what feelings do you think he would have, if he saw that all the wars in all parts of the world had ceased? Something such as this will it be. But rather I have not even yet arrived at that image [which I seek]; therefore I must search after another too.
Consider then, I pray you: for as some royal child, so long as he is in the womb, has no sense of anything, but should it happen that he suddenly came forth from thence, and ascended the royal throne, not gradually, but all at once received possession of all things; so is it as regards this [present] and that [future] state. Or, if some captive, having suffered innumerable evils, should be caught up at once to the royal throne.
But not even thus have I attained to the image exactly. For here indeed whatever good things a person may obtain, even shouldst thou say the kingdom itself, during the first day indeed his desires are in full vigor, and for the second too, and the third, but as time goes on, he continues indeed to have pleasure, but not so great. For whatever it be, it always ceases from familiarity with it. But yonder it not only does not diminish, but even increases. For consider how great a thing it is, that a soul after departing thither, should no longer look for an end of those good things, nor yet change, but increase, and life that has no end, and life set free from all danger, and from all despondency and care, full of cheerfulness and blessings innumerable.
For if when we go out into a plain, and there see the soldiers’ tents fixed with curtains, and the spears, and helmets, and bosses of the bucklers glittering, we are lifted up with wonder; but if we also chance to see the king himself running in the midst or even riding with golden armor, we think we have everything; what thinkest thou [it will be] when thou seest the everlasting tabernacles of the saints pitched in heaven? (For it is said, “They shall receive you into their everlasting tabernacles”— Luke xvi. 9 ) when thou seest each one of them beaming with light above the rays of the sun, not from brass and steel, but from that glory whose gleamings the eye of man cannot look upon? And this indeed with respect to the men. But what, if one were to speak of the thousands of Angels, of Archangels, of Cherubim, of Seraphim, of thrones, of dominions, of principalities, of powers, whose beauty is inimitable, passing all understanding?
But how far shall I go in pursuing what cannot be overtaken? “For eye hath not seen,” it is said, “nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him.” ( 1 Cor. ii. 9 .) Therefore nothing is more pitiable than those who miss, nor anything more blessed than those who attain. Let us then be of the blessed, that we may attain to the everlasting good things that are in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.
Footnotes
393:2811as.
393:2812as.
394:2813καταφρονεῖ
394:2814τοῦ εδρεῖν
394:2815ἀ ρχὴν τῆς ὑποστάσεως . St. Chrys. understands ὑ πόστασις in its prior sense, as “ subsistence, ” “ subsisting, ” “ being brought into real existence. ”
395:2816ἐ ν τῷ λέγεσθαι , “ in its being said. ”
395:2817καθ̓ ὑπέρβατον
395:2818That is, these words are addressed to us as well as to them.
395:2819ἀ εὶ
395:2820συγκεκραμένους . Sav. and Ben. have συγκεκραμένης (i.e. ἀ κοῆς ). The received text of the New Testament has συγκεκραμένος , “ the word not being mixed. ” [This is also given in the margin of W. H. and of the Revisers.] Lachmann [and Tisch., W. H., and the Revisers] read συγκεκερασμένους , which is the reading of some mss. of St. Chrys.
395:2821And.
395:2822αἰνίττεσθαι . That is, is indirectly condemned, by the contrast of the conduct of Caleb and Joshua. St. Chrys. reverses the expression of the Epistle, and says, “ Caleb and Joshua were not mixed with the unbelievers, ” when the Apostle had said, “ the unbelievers were not mixed with them. ”
395:2823προείρηται . This is the correct reading of the sacred text Heb. iv. 7 : for which the common editions [i.e. the Textus Receptus . All critical editors have προείρ .—F.G.] have εἴρηται , “ it is said. ”
395:2824σαββατισμὸς
396:2825St. Chrys. returns here to Heb. 3.13 , connecting the “ To-day if ye hear His voice, harden not your heart, ” with “ Exhort one another daily while it is called To-day ” : as he had said, “ to-day is at every time. ”
396:2826The words of the Apostle, Heb. 3.17 , are those of Num. xiv. 29 , &c., where murmuring is the sin specified.
396:2827παρακαλεῖτε . The word includes the idea of comforting and encouraging as well as of exhorting.
397:2828[The insatiate yet satisfied;
The full yet craving still.
Rhythm of Bernard de Morlaix , translated by Dr. Neale, p. 15.]
Homily VII.
Hebrews iv. 11-13
“Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief. For the word of God is quick [i.e. living] and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart, neither is there any creature that is not manifest in His sight, but all things are naked and opened unto the eyes of Him with whom we have to do.”
[1.] Faith is indeed great and bringeth salvation, and without it, it is not possible ever to be saved. It suffices not however of itself to accomplish this, but there is need of a right conversation also. So that on this account Paul also exhorts those who had already been counted worthy of the mysteries; saying, “Let us labor to enter into that rest.” “Let us labor” (he says), Faith not sufficing, the life also ought to be added thereto, and our earnestness to be great; for truly there is need of much earnestness too, in order to go up into Heaven. For if they who suffered so great distress in the Wilderness, were not counted worthy of [the promised] land, and were not able to attain [that] land, because they murmured and because they committed fornication: how shall we be counted worthy of Heaven, if we live carelessly and indolently? We then have need of much earnestness.
And observe, the punishment does not extend to this only, the not entering in (for he said not, “Let us labor to enter into the rest,” lest we fail of so great blessings), but he added what most of all arouses men. What then is this? “Lest any man fall, after the same example of unbelief.” What means this? It means that we should have our mind, our hope, our expectation, yonder, lest we should fail. For that [otherwise] we shall fail, the example shows, “lest [&c.] after the same,” he says.
[2.] In the next place, lest hearing [the words] “after the same [example],” thou shouldest think that the punishment is the same, hear what he adds; “For the Word of God is quick and powerful, and sharper than any two-edged sword, and pierceth even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.” In these words he shows that He, the Word of God, wrought the former things also, and lives, and has not been quenched. 2829
Do not then when hearing the Word, think of it lightly. For “He is sharper,” he says, “than a sword.” Observe His condescension; and hence consider why the prophets also needed to speak of saber 2830 and bow and sword. 2831 “If ye turn not,” it is said, “He will whet His sword, He hath bent His bow and made it ready.” ( Ps. vii. 12 .) For if now, after so long a time, and after their being perfected, 2832 He cannot smite down by the name of the Word alone, but needs these expressions in order to show the superiority [arising] from the comparison [of the Gospel with the law]: much more then [of old].
“Piercing,” he says, “even to the dividing asunder of soul and spirit.” What is this? He hinted at something more fearful. Either that He divides the spirit from the soul, or that He pierces even through them disembodied, not as a sword through bodies only. Here he shows, that the soul also is punished, and that it thoroughly searches out the most inward things, piercing wholly through the whole man.
“And is a discerner of the thoughts and intents of the heart, neither is there any creature that is not manifest in His sight.” In these words most of all he terrified them. For do not (he says) be confident if ye still stand fast in the Faith, but without full assurance. He judges the inner heart, for there He passes through, both punishing and searching out.
And why speak I of men? he says. For even if thou speak of Angels, of Archangels, of the Cherubim, of the Seraphim, even of any “creature” whatsoever: all things are laid open to that Eye, all things are clear and manifest; there is nothing able to escape it; “All things are naked and opened unto the eyes of Him, with whom we have to do.”
But what is “opened” 2833 ? [It is] a metaphor from the skins which are drawn off from the victims. For as in that case, when a man has killed them, and has drawn aside the skin from the flesh, he lays open all the inward parts, and makes them manifest to our eyes; so also do all things lie open before God. And observe, I pray thee, how he constantly needs bodily im ages; which arose from the weakness of the hearers. For that they were weak, he made plain, when he said that they were “dull,” and “had need of milk, not of strong meat.” “All things are naked,” he says, “and opened unto the eyes of Him, with whom we have to do.” ( Heb. 5:11, 12 .)
[3.] But what is, “after the same example of unbelief”? As if one should say, why did they of old not see the land? They had received an earnest of the power of God; they ought to have believed, but yielding too much to fear and imagining nothing great concerning God, and being faint-hearted,—so they perished. And there is also something more to be said, as, that after they had accomplished the most part of the journey, when they were at the very doors, at the haven itself, they were sunk into the sea. This I fear (he says) for you also. This is [the meaning of] “after the same example of unbelief.”
For that these also [to whom he is writing] had suffered much, he afterwards testifies, saying, “Call to mind the former days, in which after that ye had been enlightened, ye endured a great fight of afflictions.” ( Heb. 10.32 .) Let no man then be faint-hearted, nor fall down near the end through weariness. For there are, there are those who at the beginning engage in the fight with the full vigor of zeal; but a little after, not being willing to add to all, they lose all. Your forefathers (he says) are sufficient to instruct you not to fall into the same [sins], not to suffer the same things which they suffered. This is, “After the same example of unbelief.” Let us not faint, he means (which he says also near the end [of the Epistle]. “Lift up the hands which hang down, and the feeble knees”): “lest any man,” he says, “fall after the same example.” ( Heb. 12.12 .) For this is to fall indeed.
Then, lest when thou hearest, “any man fall after the same example,” thou shouldest conceive of the same death which they also underwent, see what he says: “For the Word of God is quick and powerful and sharper than any two-edged sword.” For the Word falls upon the souls of these [men] more severely than any sword, causing grievous wounds; and inflicts fatal blows. And of these things he need not give the proof, nor establish them by argument, having a history so fearful. For (he would say) what kind of war destroyed them? What sort of sword? Did they not fall simply of themselves? For let us not be careless because we have not suffered the same things. While “it is called To-day,” it is in our power to recover ourselves.
For lest on hearing the things that belong to the soul we should grow negligent, he adds also what concerns the body. For then it is as a king, when his officers are guilty of some great fault, first strips them (say) of their command, and after depriving them of their belt, and their rank, and their herald, 2834 then punishes them: so also in this case the sword of the Spirit works.
[4.] Next he discourses of the Son, “with whom we have to do,” he says. What is “with whom we have to do”? To Him (he would say) we have to render account for the things we have done? Even so. How then [must we act] that we fall not, nor be faint-hearted?
These things indeed (he would say) are sufficient to instruct us. But we have also “a great High Priest, that is passed into the heavens, Jesus the Son of God.” Because he added [it], for this reason he went on, “For we have not an High Priest who cannot be touched with the feeling of our infirmities.” Therefore he said above, “In that He hath suffered Himself being tempted, He is able to succor them which are tempted.” See then how here also he does the same. And what he says is to this effect: He went (he says) the road which we also [are going] now, or rather even a more rugged one. For He had experience of all human [sufferings].
He had said above “There is no creature that is not manifest in His sight,” intimating His Godhead; then, since he had touched on the flesh, he again discourses more condescendingly, saying ( Heb. 4.14 ), “Having then a great High Priest, that is passed into the heavens”: and shows that His care is greater and that He protects them as His own, and would not have them fall away. For Moses indeed (he says) did not enter into the rest, while He [Christ] did enter in. And it is wonderful how he has nowhere stated the same, lest they might seem to find an excuse; he however implied it, but that he might not appear to bring an accusation against the man, 2835 he did not say it openly. For if, when none of these things had been said, they yet brought forward these [charges], saying, This man hath spoken against Moses and against the law (see Acts 21:21, 28 ); much more, if he had said, It is not Palestine but Heaven, 2836 would they have said stronger things than these.
[5.] But he attributes not all to the Priest, but requires also what is [to come] from us, I mean our profession. For “having,” he says, “a great High Priest, who is passed into the heavens, Jesus the Son of God, let us hold fast our profession” [or “confession” 2837 ]. What sort of profession does he mean? That there is a Resurrection, that there is a retribution: that there are good things innumerable; that Christ is God , that the Faith is right. These things let us profess, these things let us hold fast. For that they are true, is manifest from the fact, that the High Priest is within. We have not failed of [our hopes], let us confess; although the realities are not present, yet let us confess: if already they were present they were but a lie. So that this also is true, that [our good things] are deferred. For our High Priest also is Great.
Heb. 4.15 . “For we have not an High Priest, who cannot be touched with the feeling of our infirmities.” He is not (he means) ignorant of what concerns us, as many of the High Priests, who know not those in tribulations, nor that there is tribulation at any time. For in the case of men it is impossible that one should know the affliction of the afflicted who has not had experience, and gone through the actual sensations. Our High Priest endured all things. Therefore He endured first and then ascended, that He might be able to sympathize with us.
But was “in all points tempted like as we are, yet without sin.” Observe how both above he has used the word “in like manner,” 2838 and here “after the likeness.” ( Heb. 2.14 .) That is, He was persecuted, was spit upon, was accused, was mocked at, was falsely informed against, was driven out, at last was crucified.
“After our likeness, without sin.” In these words another thing also is suggested, that it is possible even for one in afflictions to go through them without sin. So that when he says also “in the likeness of flesh” ( Rom. viii. 3 ), he means not that He took on Him [merely] “the likeness of flesh,” but “flesh.” Why then did he say “in the likeness”? Because he was speaking about “sinful flesh”: 2839 for it was “like” our flesh, since in nature it was the same with us, but in sin no longer the same.
[6.] Heb. 4.16 . “Let us come then boldly [with confidence] unto the throne of His grace, that we may obtain mercy, and find grace to help in time of need.”
What “throne of grace” is he speaking of? that royal throne concerning which it is said, “The Lord said unto my Lord, Sit Thou on My right hand.” ( Ps. cx. 1 .)
What is “let us come boldly”? Because “we have a sinless High Priest” contending with the world. For, saith He, “Be of good cheer, I have overcome the world” ( John xvi. 33 ); for, this is to suffer all things, and yet to be pure from sins. Although we (he means) are under sin, yet He is sinless.
How is it that we should “approach boldly”? Because now it is a throne of Grace, not a throne of Judgment. Therefore boldly, “that we may obtain mercy,” even such as we are seeking. For the affair is [one of] munificence, a royal largess.
“And may find grace to help in time of need [for help in due season].” He well said, “for help in time of need.” If thou approach now (he means) thou wilt receive both grace and mercy, for thou approachest “in due season”; but if thou approach then , 2840 no longer [wilt thou receive it]. For then the approach is unseasonable, for it is not “then a throne of Grace.” Till that time He sitteth granting pardon, but when the end [is come], then He riseth up to judgment. For it is said, “Arise, O God, judge the earth.” ( Ps. lxxxii. 8 .) (“Let us come boldly,” or he says again having no “evil conscience,” that is, not being in doubt, for such an one cannot “come with boldness.”) On this account it is said, “I have heard thee in an accepted time and in a day of salvation have I succored thee.” ( 2 Cor. vi. 2 .) Since even now for those to find repentance who sin after baptism is of grace.
But lest when thou hearest of an High Priest, thou shouldst think that He standeth, he forthwith leads to the throne. 2841 But a Priest doth not sit, but stands. Seest thou that [for Him] to be made High Priest, is not of nature, 2842 but of grace and condescension, and humiliation?
This is it seasonable for us also now to say, “Let us draw near” asking “boldly”: let us only bring Faith and He gives all things. Now is the time of the gift; let no man despair of himself. Then [will be] the time of despairing, when the bride-chamber is shut, when the King is come in to see the guests, when they who shall be accounted worthy thereof, shall have received as their portion the Patriarch’s bosom: but now it is not as yet so. For still are the spectators assembled, still is the contest, still is the prize in suspense.
[7.] Let us then be earnest. For even Paul saith, “I so run not as uncertainly.” ( 1 Cor. ix. 26 .) There is need of running, and of running vehemently. He that runneth [a race] seeth none of those that meet him; whether he be passing through meadows, or through dry places: he that runneth looketh not at the specta tors, but at the prize. Whether they be rich or whether they be poor, whether one mock at him, or praise him, whether one insult, or cast stones at him, or plunder his house, whether he see children, or wife, or anything whatever. He is occupied in one thing alone, in running, in gaining the prize. He that runneth, never standeth still, since even if he slacken a little, he has lost the whole. He that runneth, not only slackens nothing before the end, but then even especially straineth his speed.
This have I spoken for those who say; In our younger days we used discipline, 2843 in our younger days we fasted, now we are grown old. Now most of all it behooves you to make your carefulness more intense. Do not count up to me the old things especially done well: be now youthful and vigorous. For he that runneth this bodily race, when gray hairs have overtaken him, probably is not able to run as he did before: for the whole contest depends on the body; but thou—wherefore dost thou lessen thy speed? For in this race there is need of a soul, a soul thoroughly awakened: and the soul is rather strengthened in old age; then it is in its full vigor, then is it in its pride.
For as the body, so long as it is oppressed by fevers and by one sickness after another, even if it be strong, is exhausted, but when it is freed from this attack, it recovers its proper force, so also the soul in youth is feverish, and is chiefly possessed by the love of glory, and luxurious living, and sensual lusts, and many other imaginations; but old age, when it comes on, drives away all these passions, some through satiety, some through philosophy. For old age relaxes the powers of the body, and does not permit the soul to make use of them even if it wish, but repressing them as enemies of various kinds, it sets her in a place free from troubles and produces a great calm, and brings in a greater fear.
For if none else does, it is said, yet they who are grown old know, that they are drawing to their end, and that they certainly stand near to death. When therefore the desires of this life are withdrawing, and the expectation of the judgment-seat is coming on, softening the stubbornness of the soul, does it not become more attentive, if one be willing?
[8.] What then (you allege) when we see old men more intractable than young ones? Thou tellest me of an excess of wickedness. For in the case of madmen too, we see them going over precipices, when no man pushes them. When therefore, an old man has the diseases of the young, this is an excess of wickedness; besides not even in youth would such an one have an excuse: since he is not able to say, “Remember not the sins of my youth, and my ignorances.” ( Ps. xxv. 7 .) For he who in old age remains the same, shows that even in youth, he was what he was not from ignorance, nor from inexperience, nor from the time of life, but from slothfulness. For that man may say, “Remember not the sins of my youth, and mine ignorances,” who does such things as become an old man, who changes in old age. But if even in age he continue the same unseemly courses, how can such an one be worthy of the name of an old man, who has no reverence even for the time of life? For he who says, “Remember not the sins of my youth, nor my ignorances,” utters this, as one doing right in his old age. Do not then, by the deeds of age, deprive thyself also of pardon for the sins of youth.
For how can what is done be otherwise than unreasonable, and beyond pardon? An old man sits in taverns. An old man hurries to horse-races—an old man goes up into theaters, running with the crowd like children. Truly it is a shame and a mockery, to be adorned outside with gray hairs, but within to have the mind of a child.
And indeed if a young man insult [him], he immediately puts forward his gray hairs. Reverence them first thyself; if however thou dost not reverence thy own even when old, how canst thou demand of the young to reverence them? Thou dost not reverence the gray hairs, but puttest them to shame. God hath honored thee with whiteness of hairs: He hath given thee high dignity. Why dost thou betray the honor? How shall the young man reverence thee, when thou art more wanton than he? For the hoary head is then venerable, when it acts worthily of the gray head; but when it plays youth, it will be more ridiculous than the young. How then will you old men be able to give these exhortations to the young man when you are intoxicated by your disorderliness?
[9.] I say not these things as accusing the old, but the young. For in my judgment they who act thus even if they have come to their hundredth year, are young; just as the young if they be but little children, yet if they are sober-minded, are better than the old. And this doctrine is not my own, but Scripture 2844 also recognizes the same distinction. “For,” it says, “honorable age is not that which standeth in length of time, and an unspotted life is old age.” ( Wis. 4:8, 9 .)
For we honor the gray hair, not because we esteem the white color above the black, but because it is a proof of a virtuous life; and when we see them we conjecture therefrom the inward hoariness. But if men continue to do what is inconsistent with the hoary head, they will on that account become the more ridiculous. Since we also honor the Emperor, and the purple and the diadem, because they are symbols of his office. But if we should see him, with the purple, spitted on, trodden under foot by the guards, seized by the throat, cast into prison, torn to pieces, shall we then reverence the purple or the diadem, and not rather weep over the pomp itself? Claim not then to be honored for thy hoary head, when thou thyself wrongest it. For it ought indeed itself to receive satisfaction from thee, because thou bringest disgrace on a form so noble and so honorable.
We say not these things against all [old persons], nor is our discourse against old age simply (I am not so mad as that), but against a youthful spirit bringing dishonor on old age. Nor is it concerning those who are grown old that we sorrowfully say these things, but concerning those who disgrace the hoary head.
For the old man is a king, if you will, and more royal than he who wears the purple, if he master his passions, and keep them under subjection, in the rank of guards. But if he be dragged about and thrust down from his throne, and become a slave of the love of money, and vainglory, and personal adornment, and luxuriousness, and drunkenness, anger, and sensual pleasures, and has his hair dressed out with oil, and shows an age insulted by his way of life, of what punishment would not such an one be worthy?
[10.] But may ye not be such, O young men! for not even for you is there the excuse for sinning. Why so? Because it is possible to be old in youth: just as there are youths in old age, so also the reverse. For as in the one case the white hair saves no one, so in the other the black is no impediment. For if it is disgraceful for the old man to do these things of which I have spoken, much more than for the young man, yet still the young man is not freed from accusation. For a young man can have an excuse only, in case he is called to the management of affairs, when he is still inexperienced, when he needs time and practice; but no longer when it is necessary to display temperance and courage, nor yet when it is needful to keep his property.
For it sometimes happens that the young man is blamed more than the old. For the one needs much service, old age making him feeble: but the other being able, if he will, to provide for himself, what sort of excuse should he meet with, when he plunders more than the old, when he remembers injuries, when he is contemptuous, when he does not stand forward to protect others more than the old man, when he utters many things unseasonably, when he is insolent, when he reviles, when he is drunken?
And if in the [matter of] chastity he think that he cannot be impleaded, 2845 consider that here also he has many helps, if he will. For although desire trouble him more violently than it doth the old, yet nevertheless there are many things which he can do more than an old man, and so charm that wild beast. What are these things? Labors, readings, watchings through the night, fastings.
[11.] What then are these things to us (one says) who are not monastics? Sayest thou this to me? Say it to Paul, when he says, “Watching with all perseverance and supplication” ( Eph. vi. 18 ), when he says, “Make not provision for the flesh, to fulfill the lusts thereof.” ( Rom. xiii. 14 .) For surely he wrote not these things to solitaries only, but to all that are in cities. For ought the man who lives in the world to have any advantage over the solitary, save only the living with a wife? In this point he has allowance, but in others none, but it is his duty to do all things equally with the solitary.
Moreover the Beatitudes [pronounced] by Christ, were not addressed to solitaries only: since in that case the whole world would have perished, and we should be accusing God of cruelty. And if these beatitudes were spoken to solitaries only, and the secular person cannot fulfill them, yet He permitted marriage, then He has destroyed all men. For if it be not possible, with marriage, to perform the duties of solitaries, all things have perished and are destroyed, and the [functions] of virtue are shut up in a strait.
And, how can marriage be honorable, which so hinders us? What then? It is possible, yea very possible, even if we have wives, to pursue after virtue, if we will. How? If having “wives,” we “be as though we had none,” if we rejoice not over our “possessions,” if we “use the world as not abusing it.” ( 1 Cor. 7:29, 31 .)
And if any persons have been hindered by marriage state, let them know that marriage is not the hindrance, but their purpose which made an ill use of marriage. Since it is not wine which makes drunkenness, but the evil purpose, and the using it beyond due measure. Use marriage with moderation, and thou shalt be first in the kingdom, and shalt enjoy all good things, which may we all attain by the grace and love of our Lord Jesus Christ with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.
Footnotes
398:2829[St. Chrys. here understands the λόγος of the Second Person of the Trinity. It is now generally interpreted as a personification of the spoken or written word sent forth by Him.—F.G.]
398:2830μάχαιραν
398:2831ῥ ομφαίαν
398:2832μετὰ τελείωσιν , i.e. by Baptism. [The meaning of τελείωσις can hardly here be restricted to the baptism of the individual, but rather refers to the perfection of the means of salvation under the Gospel, which the Apostle so often expresses in this Epistle by τελείωσις .—F.G.]
398:2833τετραχηλισμένα
399:2834Having a κήρυξ was a special mark of dignity, belonging to certain offices. See Mr. Field’s notes.
399:2835i.e. Moses.
399:2836There are two points of superiority over Moses implied in the words “ that is passed into the Heavens. ” 1. That Christ entered into the rest which He promised His people, while Moses did not. 2. That that rest is Heaven, not the earthly Canaan.
399:2837ὁ μολογία used of the Creed [and more generally of the profession of a Christian.—F.G.].
400:2838παραπλησίως
400:2839The words of Rom. viii. 3 , to which St. Chrys. alludes, are “ God sending His own Son in the likeness of sinful flesh, ” &c.
400:2840τότε , “ at the Day of Judgment, ” opposed to “ now. ” “ in this life ” ; as ἐ κεῖ , “ there, ” “ yonder, ” is the usual expression for the future state, opposed to ἐ νταῦθα , “ here, ” “ in this world. ”
400:2841“ The throne of grace, ” as he has said, is that of Christ, on which He sits at the right hand of the Father.
400:2842The Arians maintained that our Lord was Priest in His Divine Nature antecedent to the Incarnation. See the Oxford translation of St. Athanasius against Arianism, p. 292, note m. [add p. 267. note l.; cf. also S. Cyril, Book 3 against Nestorius].
401:2843ἠ σκήσαμεν
401:2844[ ἡ γραφή , the same form of quotation as in the case of the canonical Scriptures.—F.G.]
402:2845that is, if he have fallen into sin in this respect.
Homily VIII.
Hebrews v. 1-3
“For every high priest taken from among men, is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: who can have compassion on 2846 the ignorant and on them that are out of the way, for that he himself also is compassed with infirmity; and by reason hereof he ought, as for the people so also for himself to offer for sins.”
[1.] The blessed Paul wishes to show in the next place that this covenant is far better than the old. This then he does by first laying down remote considerations. For inasmuch as there was nothing bodily or that made a show, 2847 no temple for instance, nor Holy of Holies, nor Priest with so great apparel, no legal observances, but all things higher and more perfect, and there was nothing of bodily things, but all was in things spiritual, and things spiritual did not attract the weak, as things bodily; he thoroughly sifts this whole matter.
And observe his wisdom: he makes his beginning from the priest first, and continually calls Him an High Priest, and from this first [point] shows the difference [of the two Dispensations]. On this account he first of all defines what a Priest is, and shows whether He has any things proper to a Priest, and whether there are any signs of priesthood. It was however an objection in his way that He [Christ] was not even well-born, nor was He of the sacerdotal tribe, nor a priest on earth. How then was He a Priest? some one may say.
And just as in the Epistle to the Romans having taken up an argument of which they were not easily persuaded, that Faith effects that which the labor of the Law could not, nor the sweat of the daily life, he betook himself to the Patriarch and referred the whole [question] to that time: so now here also he opens out the other path of the Priesthood, showing its superiority from the things which happened before. And as, in [the matter of] punishment, he brings before them not Hell alone, but also what happened to their fathers, 2848 so now here also, he first establishes this position from things present. For it were right indeed that earthly things should be proved from heavenly, but when the hearers are weak, the opposite course is taken.
[2.] Up to a certain point he lays down first the things which are common [to Christ and their High Priests], and then shows that He is superior. For comparative 2849 excellence arises thus, when in some respects there is community, in others superiority; otherwise it is no longer comparative.
“For every High Priest taken from among men,” this is common to Christ; “is ordained for men in things pertaining to God,” and this also; “that he may offer both gifts and sacrifices for the people,” and this too, [yet] not entirely: what follows however is no longer so: “who can have compassion 2850 on the ignorant, and on them that are out of the way,” from this point forward is the superiority, “inasmuch as himself also is encompassed with infirmity; and by reason hereof he ought as for the people, so also for himself, to offer for sins.”
Then also [there are] other [points]: He is made [Priest] (he says) by Another and does not of Himself intrude into [the office]. This too is common ( Heb. 5.4 ), “And no man taketh this honor to himself, but he that is called of God as was Aaron.”
Here again he conciliates 2851 them in another point, because He was sent from God: which Christ was wont to say throughout to the Jews. “He that sent Me is greater than I,” and, “I came not of Myself.” ( John 12:49, John 14:28, John 8:42 .)
He appears to me in these words also to hint at the priests of the Jews, as being no longer priests, [but] intruders and corrupters of the law of the priesthood; ( Heb. 5.5 ) “So Christ also glorified not Himself to be made an High Priest.”
How then was He appointed (one says)? For Aaron was many times appointed as by the Rod, and when the fire came down and destroyed those who wished to intrude into the priesthood. But in this instance, on the contrary, they [the Jewish Priests] not only suffered nothing, but even are in high esteem. Whence then [His appointment]? He shows it from the prophecy. He has nothing [to allege] perceptible by sense, nothing visible. For this cause he affirms it from prophecy, from things future; “But He that said unto Him Thou art My Son, to-day have I begotten Thee.” What has this to do with the Son? Yea (he says) it is a preparation for His being appointed by God.
Heb. 5.6 . “As He saith also in another place, Thou art a Priest forever after the order of Melchisedech.” Unto whom now was this spoken?
Who is “after the order of Melchisedech”? No other [than He]. For they all were under the Law, they all kept sabbaths, they all were circumcised; one could not point out any other [than Him].
[3.] Heb. 5:7, 8 . “Who in the days of His flesh, when He had offered up prayers and supplications with strong crying and tears, to Him that was able to save Him from death, and was heard in that He feared; though He were a Son , yet learned He obedience by the things which He suffered.” Seest thou that he sets forth nothing else than His care and the exceeding greatness of His love? For what means the [expression] “with strong crying”? The Gospel nowhere says this, nor that He wept when He prayed, nor yet that He uttered a cry. Seest thou that it was a condescension? For he could not [merely] say that He prayed, but also “with strong crying.”
“And was heard,” (he says), “in that He feared; though He were a Son , yet learned He obedience by the things which He suffered.” ( Heb. 5:9, 10 ), “And being made perfect He became the Author of eternal salvation unto all them that obey Him: called of God an High Priest after the order of Melchisedech.”
Be it with “crying,” why also “strong [crying] and tears”?
“Having offered,” (he says), “and having been heard in that He feared.” What sayest thou? Let the Heretics 2852 be ashamed. The Son of God “was heard in that He feared.” And what more could any man say concerning the prophets? And what sort of connection is there, in saying, “He was heard in that He feared, though He were Son, yet learned He obedience by the things which He suffered”? Would any man say these things concerning God? Why, who was ever so mad? And who, even if he were beside himself, would have uttered these things? “Having been heard,” (he says), “in that He feared, He learned obedience by the things which He suffered.” What obedience? He that before this had been obedient even unto death, as a Son to His Father, how did He afterwards learn? Seest thou that this is spoken concerning the Incarnation?
Tell me now, did He pray the Father that He might be saved from death? And was it for this cause that He was “exceeding sorrowful, and said, If it be possible, let this cup pass from Me”? ( Matt. 26:38, 39 .) Yet He nowhere prayed the Father concerning His resurrection, but on the contrary He openly declares, “Destroy this temple and within three days I will raise it up.” ( John. ii. 19 .) And, “I have power to lay down My life, and I have power to take it again. No man taketh it from Me, I lay it down of Myself.” ( John x. 18 .) What then is it; why did He pray? (And again He said, “Behold we go up to Jerusalem, and the Son of Man shall be betrayed unto the chief priests and scribes, and they shall condemn Him to death. And they shall deliver Him to the Gentiles, to mock, and to scourge, and to crucify Him; and the third day He shall rise again” ( Matt. 20:18, 19 ), and said not, “My Father shall raise Me up again.”) How then did He pray concerning this? But for whom did He pray? For those who believed on Him.
And what he means is this, ‘He is readily listened to.’ For since they had not yet the right opinion concerning Him, he said that He was heard. Just as He Himself also when consoling His disciples said, “If ye loved Me, ye would rejoice, because I go to My Father” ( John xiv. 28 ), and “My Father is greater than I.” But how did He not glorify Himself, He who “made Himself of no reputation” ( Philip. ii. 7 ), He who gave Himself up? For, it is said, “He gave Himself” up “for our sins.” (See Gal. i. 4 .) And again, “Who gave Himself a ransom for us all.” ( 1 Tim. ii. 6 .) What is it then? Thou seest that it is in reference to the flesh that lowly things are spoken concerning Himself: So also here, “Although He were Son, He was heard in that He feared,” it is said. He wishes to show, that the success was of Himself, rather than of God’s favor. So great (he says) was His reverence, that even on account thereof God had respect unto Him.
“He learned,” he saith, to obey God. Here again he shows how great is the gain of sufferings. “And having been made perfect,” he says, “He became the Author of salvation to them that obey Him.” (Cf. supra , pp. 384, 391.) But if He, being the Son , gained obedience from His sufferings, much more shall we. Dost thou see how many things he discourses about obedience, that they might be persuaded to it? For it seems to me that they would not be restrained. “From the things,” he says, “which He suffered He” continually “learned” to obey God . And being “made perfect” through sufferings. This then is perfection, and by this means must we arrive at perfection. For not only was He Himself saved, but became to others also an abundant supply of salvation. For “being made perfect He became the Author of salvation to them that obey Him.”
[4.] “Being called,” he says, “of God an High Priest after the order of Melchisedech”: ( Heb. 5.11 ) “Of whom we have many things to say and hard to be uttered [or explained].” When he was about to proceed to the difference of the Priesthood, he first reproves them, pointing out both that such great condescension was “milk,” and that it was because they were children that he dwelt longer on the lowly subject, relating to the flesh, and speaks [about Him] as about any righteous man. And see, he neither kept silence as to the doctrine altogether, nor did he utter it; that on the one hand, he might raise their thoughts, and persuade them to be perfect, and that they might not be deprived of the great doctrines; and on the other, that he might not overwhelm their minds.
“Of whom,” he says, “we have many things to say and hard to be explained, seeing ye are dull of hearing.” Because they do not hear, the doctrine is “hard to be explained.” For when one has to do with men who do not go along with him nor mind the things that are spoken, he cannot well explain the subject to them.
But perhaps some one of you that stand here, is puzzled, and thinks it a hard case, that owing to the Hebrews, he himself is hindered from hearing the more perfect doctrines. Nay rather, I think that perhaps here also except a few, there are many such [as they], so that this may be said concerning yourselves also: but for the sake of those few I will speak.
Did he then keep entire silence, or did he resume the subject again in what follows; and do the same as in the Epistle to the Romans? For there too, when he had first stopped the mouths of the gainsayers, and said, “Nay but, O man, who art thou that repliest against God?” ( Rom. ix. 20 ), he then subjoined the solution. And for my own part I think that he was not even altogether silent, and yet did not speak it out, in order to lead the hearers to a longing [for the knowledge]. For having mentioned [the subject], and said that certain great things were stored up in the doctrine, see how he frames his reproof in combination with panegyric.
For this is ever a part of Paul’s wisdom, to mix painful things with kind ones. Which he also does in the Epistle to the Galatians, saying, “Ye did run well; who did hinder you?” ( Gal. v. 7 .) And, “Have ye suffered so many things in vain? if it be yet in vain” ( Gal. iii. 4 ), and, “I have confidence in you in the Lord.” ( Gal. v. 10 .) Which he says also to these [Hebrews], “But we are persuaded better things of you, and things that accompany salvation.” ( Heb. 6.9 .) For these two things he effects, he does not overstrain them, nor suffer them to fall back; for if the examples of others are sufficient to arouse the hearer, and to lead him to emulation; when a man has himself for an example and is bidden to emulate himself, the possibility follows at the same time. He therefore shows this also, and does not suffer them to fall back as men utterly condemned, nor as being alway evil, but [says] that they were once even good; ( Heb. 5.12 ) for “when for the time ye ought to be teachers,” he says. Here he shows that they had been believers a long while, and he shows also that they ought to instruct others.
[5.] At all events observe him continually travailing to introduce the discourse concerning the High Priest, and still putting it off. For hear how he began: “Having a great High Priest that is passed into the heavens” ( Heb. 4.14 ); and omitting to say how He was great, he says again, “For every High Priest taken from among men, is appointed for men in things pertaining to God.” ( Heb. 5.1 .) And again, “So Christ also glorified not Himself to be made an High Priest.” ( Heb. 5.5 ) And again after saying, “Thou art a Priest for ever after the order of Melchisedech” ( Heb. 5.6 ), he again puts off [the subject], saying, “Who in the days of His Flesh offered prayers and supplications.” ( Heb. 5.7 .) When therefore he had been so many times repulsed, he says, as if excusing himself, The blame is with you. Alas! how great a difference! When they ought to be teaching others, they are not even simply learners, but the last of learners. ( Heb. 5.12 ), “For when for the time ye ought to be teachers, ye have need again that some one 2853 teach you again which be the first principles 2854 of the oracles of God.” Here he means the Human Nature [of Christ]. For as in external literature it is necessary to learn the elements first, so also here they were first taught concerning the human nature.
Thou seest what is the cause of his uttering lowly things. So Paul did to the Athenians also, discoursing and saying, “The times of this ignorance God winked at: but now commandeth all men everywhere to repent, because He hath appointed a day in the which He will judge the world in righteousness by that Man whom He hath ordained, whereof He hath given assurance unto all men, in that He hath raised Him from the dead.” ( Acts 17:30, 31 .) Therefore, if he says anything lofty, he expresses it briefly, while the lowly statements are scattered about in many parts of the Epistle. And thus too he shows the lofty; since the very lowliness [of what is said] forbids the suspicion that these things relate to the Divine Nature. So here also the safe ground was kept. 2855
But what produces this dullness? This he pointed out especially in the Epistle to the Corinthians, saying, “For whereas there is among you envy and strife and divisions, are ye not carnal?” ( 1 Cor. iii. 3 .) But observe, I beseech you, his great wisdom, how he always deals according to the distempers before him. For there the weakness arose more from ignorance, or rather from sin; but here not from sins only, but also from continual afflictions. Wherefore he also uses expressions calculated to show the difference, not saying, “ye are become carnal,” but “dull”: in that case “carnal,” but in this the pain is greater. For they [the Corinthians] indeed were not able to endure [his reproof], because they were carnal: but these were able. For in saying, “Seeing ye are become dull of hearing” ( Heb. 5.11 ), he shows that formerly they were sound in health, and were strong, fervent in zeal, which he also afterwards testifies respecting them.
[6.] “And are become such as have need of milk, not of strong meat.” He always calls the lowly doctrine “milk,” both in this place and in the other. “When,” he says, “for [i.e. “because of”] the time ye ought to be teachers”: because of that very thing, namely the time, for which ye ought especially to be strong, for this especially ye are become backsliding. Now he calls it “milk,” on account of its being suited to the more simple. But to the more perfect it is injurious, and the dwelling on these things is hurtful. So that it is not fitting that matters of the Law should be introduced 2856 now or the comparison made from them, [such as] that He was an High Priest, and offered sacrifice, and needed crying and supplication. Wherefore see how these things are unhealthful 2857 to “us”; but at that time they nourished them being by no means unhealthful to them.
So then the oracles of God are true nourishment. “For I will give unto them,” he saith, “not a famine of bread, nor a thirst of water, but a famine of hearing the word of the Lord.” ( Amos viii. 11 .)
“I gave you milk to drink, and not meat” ( 1 Cor. iii. 2 ); He did not say, I fed you, showing that such [nourishment] as this is not food, but that [the case is] like that of little children who cannot be fed with bread. For such have not drink given them, but their food is to them instead of drink.
Moreover he did not say, “ye have need,” but “ye are become such as have need of milk and not of strong meat.” That is, ye willed [it]; ye have reduced yourselves to this, to this need.
Heb. 5.13 . “For every one that partaketh of milk is unskilled in the word of righteousness: for he is a babe.” What is “the Word [doctrine] of righteousness”? He seems to me here to hint at conduct also. That which Christ also said, “Except your righteousness shall exceed the righteousness of the Scribes and Pharisees” ( Matt. v. 20 ), this he says likewise, “unskilled in the word of righteousness,” that is, he that is unskilled in the philosophy that is above, is unable to embrace a perfect and exact life. 2858 Or else by “righteousness” he here means Christ, and the high doctrine concerning Him.
That they then were “become dull,” he said; but from what cause, he did not add, leaving it to themselves to know it, and not wishing to make his discourse hard to bear. But in the case of the Galatians he both “marveled” ( Gal. i. 6 ) and “stood in doubt” ( Gal. iv. 20 ), which tends much more to encourage, as [it is the language] of one who would never have expected that this should happen. For this is [what] the doubting [implies].
Thou seest that there is another infancy, Thou seest that there is another full age. 2859 Let us become of “full age” in this sense: It is in the power even of those who are children, and the young to come to that “full age”: for it is not of nature, but of virtue.
[7.] Heb. 5.14 . “But strong meat belongeth to them that are of full age [perfect], even them who by reason of use have their senses exercised to discern both good and evil.” Those had not “their senses exercised,” nor did they “know good and evil.” He is not speaking now concerning life [conduct], when he says “to discern good and evil,” for this is possible and easy for every man to know, but concerning doctrines that are wholesome and sublime, and those that are corrupted and low. The babe knows not how to distinguish bad and good food. Oftentimes at least it even puts dirt into its mouth, and takes what is hurtful; and it does all things without judgment; but not [so] the full grown man. Such [babes] are they who lightly listen to everything, and give up their ears indiscriminately: which seems to me to blame these [Hebrews] also, as being lightly “carried about,” and now giving themselves to these, now to those. Which he also hinted near the end [of the Epistle], saying, “Be not carried aside by divers and strange doctrines.” ( Heb. 13.9 .) This is the meaning of “to discern good and evil.” “For the mouth tasteth meat, but the soul trieth words.” ( Job xxxiv. 3 .)
[8.] Let us then learn this lesson. Do not, when thou hearest that a man is not a Heathen nor a Jew, straightway believe him to be a Christian; but examine also into all the other points; for even Manichæans, and all the heresies, have put on this mask, in order thus to deceive the more simple. But if we “have the senses” of the soul “exercised to discern both good and evil,” we are able to discern such [teachers].
But how do our “senses” become “exercised”? By continual hearing; by experience of the Scriptures. For when we set forth the error of those [Heretics], and thou hearest today and to-morrow; and provest that it is not right, thou hast learnt the whole, thou hast known the whole: and even if thou shouldest not comprehend to-day, thou wilt comprehend to-morrow.
“That have,” he says, their “senses exercised.” Thou seest that it is needful to exercise our hearing by divine studies, so that they may not sound strangely. “Exercised,” saith he, “for discerning,” that is, to be skilled.
One man says, that there is no Resurrection; and another looks for none of the things to come; another says there is a different God; another that He has His beginning from Mary. And see at once how they have all fallen away from want of moderation, 2860 some by excess, others by defect. As for instance, the first Heresy of all was that of Marcion; this introduced another different God, who has no existence. 2861 See the excess. After this that of Sabellius, saying that the Son and the Spirit and the Father are One. 2862 Next that of Marcellus and Photinus, setting forth the same things. Moreover that of Paul of Samosata, saying that He had His beginning from Mary. Afterwards that of the Manichæans; for this is the most modern of all. After these the heresy of Arius. And there are others too.
And on this account have we received the Faith, that we might not be compelled to attack innumerable heresies, and to deal with them, but whatever any man might have endeavored either to add or take away, that we might consider spurious. For as those who give the standards do not oblige [people] to busy themselves about measures innumerable, but bid them keep to what is given them; so also in the case of doctrines.
[9.] But no man is willing to give heed to the Scriptures. For if we did give heed, not only should we not be ourselves entangled by deceit, but we should also set others free who are deceived, and should draw them out of dangers. For the strong soldier is not only able to help himself, but also to protect his comrade, and to free him from the malice of the enemy. But as it is, some do not even know that there are any Scriptures. Yet the Holy Spirit indeed made so many wise provisions in order that they might be safely kept.
And look at it from the first, that ye may learn the unspeakable love of God. He inspired the blessed Moses; He engraved the tables, He detained him on the mount forty days; and again as many [more] to give the Law. And after this He sent prophets who suffered woes innumerable. War came on; they slew them all, they cut them to pieces, the books were burned. Again, He inspired another admirable man to publish them, Ezra I mean, and caused them to be put together from the remains. And after this He arranged that they should be translated by the seventy. They did translate them. Christ came, He receives them; the Apostles disperse them among men. Christ wrought signs and wonders.
What then after so great painstaking? The Apostles also wrote, even as Paul likewise said, “they were written for our admonition, upon whom the ends of the world are come.” ( 1 Cor. x. 11 .) And again Christ said, “Ye do err not knowing the Scriptures” ( Matt. xxii. 29 ): and again Paul said, “That through patience and comfort of the Scriptures we may have hope.” ( Rom. xv. 4 .) And again, “All Scripture is given by inspiration of God, and is profitable.” ( 2 Tim. iii. 16 .) And “let the word of Christ dwell in you richly.” ( Col. iii. 16 .) And the prophet, “he shall meditate in His Law day and night” ( Ps. i. 2 ), and again in another place, “Let all thy communication be in the law of the Most High.” ( Ecclesiasticus 9.15 .) And again, “How sweet are Thy words unto my throat.” (He said not to my hearing, but to my “throat”); “more than honey and the honeycomb to my mouth.” ( Ps. cxix. 103 .) And Moses says, “Thou shalt meditate in them continually, when thou risest up, when thou sittest, when thou liest down.” ( Deut. vi. 7 .) “Be in them” ( 1 Tim. iv. 15 ), saith he. And innumerable things one might say concerning them. But notwithstanding, after so many things there are some who do not even know that there are Scriptures at all. For this cause, believe me, nothing sound, nothing profitable comes from us.
[10.] Yet, if any one wished to learn military affairs, of necessity he must learn the military laws. And if any one sought to learn navigation or carpentry or anything else, of necessity he must learn the [principles] of the art. But in this case they will not do anything of the kind, although this is a science which needs much wakeful attention. For that it too is an art which needs teaching, hear the prophet saying, “Come, ye children, hearken unto me, I will teach you the fear of the Lord.” ( Ps. xxxiv. 11 .) It follows therefore certainly that the fear of God needs teaching. Then he says, “What man is he that desireth life?” ( Ps. xxxiv. 12 .) He means the life yonder; and again, “Keep thy tongue from evil and thy lips from speaking guile; de part from evil and do good, seek peace and pursue it.” ( Ps. 34:13, 14 .)
Do you know indeed who said these things, a prophet or a historian, or an apostle, or an evangelist? For my own part I do not think you do, except a few. Yea and these themselves again, if we bring forward a testimony from some other place, will be in the same case as the rest of you. For see, I repeat the same statement expressed in other words. “Wash ye, make you clean, put away your wickedness from your souls before Mine eyes, learn to do well, seek out judgment. Keep thy tongue from evil, and do good: learn to do well.” ( Isa. 1:16, 17 .) Thou seest that virtue needs to be taught? For this one says, “I will teach you the fear of the Lord,” and the other, “Learn to do well.”
Now then do you know where these words are? For myself I do not think you do, except a few. And yet every week these things are read to you twice or even three times: and the reader when he goes up [to the desk] first says whose the book is, [the book] of such a prophet, and then says what he says, so that it shall be more intelligible to you and you may not only know the contents of the Book, but also the reason of the writings, and who spake these things. But all in vain; all to no purpose. For your zeal is spent on things of this life, and of things spiritual no account is made. Therefore not even those matters turn out according to your wishes, but there also are many difficulties. For Christ says, “Seek ye the Kingdom of God, and all these things shall be added unto you.” ( Matt. vi. 33 .) These things He said, shall also be given in the way of addition: but we have inverted the order and seek the earth and the good things which are in the earth, as if those other [heavenly] things were to be given us in addition. Therefore we have neither the one nor the other. Let us then at last wake up and become coveters of the things which shall be hereafter; for so these also will follow. For it is not possible that he who seeks the things that relate to God, should not also attain human [blessings]. It is the declaration of the Truth itself which says this. Let us not then act otherwise, but let us hold fast to the counsel of Christ, lest we fail of all. But God is able to give you compunction and to make you better, in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, power, honor, now and for ever and world without end. Amen.
Footnotes
403:2846μετριοπαθεῖν
403:2847φανταστικὸν
403:2848Heb. 3.7 , &c.
403:2849ἡ κατὰ σύγκρισιν
403:2850[St. Chrys. has not drawn attention to the nice distinction between μετριοπαθεῖν equal “ to bear reasonably with, ” applied to the earthly High Priest, and συμπαθεῖν equal “ to sympathize with, ” applied to Christ.—F.G.]
403:2851θεραπεύει
404:2852Heretics who denied the reality of our Lord’s human nature.
405:2853τινα . The common editions have τίνα , “ that one teach you which be, ” &c., as is read in the received version of the Epistle, where Lachman adopts the reading τίνα
405:2854“ the elements of the beginning. ”
405:2855That is, he took care to provide against being understood to refer to His Divine Nature, when he said lowly things concerning Christ.
406:2856The allowing the observances of the law, as well as the dwelling thus on the human characteristics of our Lord, were suited for the beginners, but would be injurious to us.
406:2857προσίσταται . Said of that which cannot be digested or causes nausea.
406:2858ἄ κρον καὶ ἠκριβωμένον
406:2859τελειότης
407:2860ἐ ξ ἀμετρίας
407:2861Cf. St. Irenæus, iv. 33. 2, p. 405, O.T.
407:2862ἕ ν . The common texts add πρόσωπον , “ one person. ”
Homily IX.
Hebrews vi. 1-3
“Therefore leaving the principles of the Doctrine of Christ, 2863 let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith toward God; of the doctrine of baptisms, and of laying on of hands; and of resurrection of the dead, and of eternal judgment. And this we will do, if God permit.”
[1.] You have heard how much Paul found fault with the Hebrews for wishing to be always learning about the same things. And with good reason: “For when for the time ye ought to be teachers, ye have need again that some one teach you the elements of the first principles 2864 of the oracles of God.” ( Heb. 5.12 .)
I am afraid that this might fitly be said to you also, that “when for the time ye ought to be teachers,” ye do not maintain the rank of learners, but ever hearing the same things, and on the same subjects, you are in the same condition as if you heard no one. And if any man should question you, no one will be able to answer, except a very few who may soon be counted.
But this is no trifling loss. For oftentimes when the teacher wishes to go on further, and to touch on higher and more mysterious themes, the want of attention in those who are to be taught prevents.
For just as in the case of a grammar-master, if a boy though hearing continually the first elements does not master them, it will be necessary for him to be continually dinning the same things into the boy, and he will not leave off teaching, until the boy has been able to learn them accurately; for it is great folly to lead him on to other things, without having put the first well into him; so too in the Church, if while we constantly say the same things you learn nothing more, we shall never cease saying the same things.
For if our preaching were a matter of display and ambition, it would have been right to jump from one subject to another and change about continually, taking no thought for you, but only for your applauses. But since we have not devoted our zeal to this, but our labors are all for your profit, we shall not cease discoursing to you on the same subjects, till you succeed in learning them. For I might have said much about Gentile superstition, and about the Manichæans, and about the Marcionists, and by the grace of God have given them heavy blows, but this sort of discourse is out of season. For to those who do not yet know accurately their own affairs, to those who have not yet learned that to be covetous is evil, who would utter such discourses as those, and lead them on to other subjects before the time?
We then shall not cease to say the same things, whether ye be persuaded or not. We fear however, that by continually saying the same things, if ye hearken not, we may make the condemnation heavier for the disobedient.
I must not however say this in regard to you all; for I know many who are benefited by their coming here, who might with justice cry out against those others, as insidiously injuring them 2865 by their ignorance and inattention. But not even so will they be injured. For hearing the same things continually is useful even to those who know them, since by often hearing what we know we are more deeply affected. We know, for instance, that Humility is an excellent thing, and that Christ often discoursed about it; but when we listen to the words themselves and the reflections made upon them, we are yet more affected, even if we hear them ten thousand times.
[2.] It is then a fitting time for us also to say now to you, “Wherefore leaving the beginning of the doctrine of Christ, let us go unto perfection.”
What is “the beginning of the doctrine”? 2866 He goes on to state it himself, saying, “not laying again” (these are his words) “the foundation of repentance from dead works, and faith toward God, of the doctrine of baptisms and of laying on of hands, of the resurrection of the dead, and of eternal judgment.”
But if this be “the Beginning,” what else is our doctrine save to repent “from dead works,” and through the Spirit to receive “the faith,” 2867 in “the resurrection of the dead, and eternal judgment”? But what is “the Beginning”? “The Beginning,” he says, is nothing else than this, when there is not a strict life. For as it is necessary to instruct one who is entering on the study of grammar, in the Elements 2868 first, so also must the Christian know these things accurately, and have no doubt concerning them. And should he again have need of teaching, he has not yet the foundation. For one who is firmly grounded ought to be fixed and to stand steady, and not be moved about. But if one who has been catechised and baptized is going ten years afterwards to hear again about the Faith, and that we ought to “believe” in “the resurrection of the dead,” he does not yet have the foundation, he is again seeking after the beginning of the Christian religion. For that the Faith is the foundation, and the rest the building, hear him [the Apostle] saying; “I have laid the foundation and another buildeth thereupon.” ( 1 Cor. iii. 10 .) “If any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble.” ( 1 Cor. iii. 12 .)
“Not laying again” (he says) “the foundation of repentance from dead works.”
[3.] But what is, “let us go on unto perfection”? Let us henceforth proceed (he means) even to the very roof, that is, let us have the best life. For as in the case of the letters the Alpha 2869 involves the whole, and as the foundation, the whole building, so also does full assurance concerning the Faith involve purity of life. And without this it is not possible to be a Christian, as without foundations there can be no building; nor skill in literature without the letters. Still if one should be always going round about the letters, or if about the foundation, not about the building, he will never gain anything.
Do not however think that the Faith is depreciated by being called elementary: for it is indeed the whole power: for when he says, “For every one that useth milk is unskilled in the word of righteousness, for he is a babe” ( Heb. 5.13 ), it is not this which he calls “milk.” But to be still doubting about these things is [a sign] of a mind feeble, and needing many discourses. For these are the wholesome doctrines. For we call him “a perfect man” [i.e. “of full age”] who with the faith has a right life; but if any one have faith, yet does evil, and is in doubt concerning [the faith] itself, and brings disgrace on the doctrine, him we shall with reason call “a babe,” in that he has gone back again to the beginning. So that even if we have been ten thousand years in the faith, yet are not firm in it, we are babes; when we show a life not in conformity with it; when we are still laying a foundation.
[4.] But besides [their way of] life he brings another charge also against these [Hebrews], as being shaken to and fro, and needing “to lay a foundation of repentance from dead works.” For he who changes from one to another, giving up this, and choosing that, ought first to condemn this, and to be separated from the system, and then to pass to the other. But if he intends again to lay hold on the first, how shall he touch the second?
What then of the Law (he says)? We have condemned it, and again we run back to it. This is not a shifting about, for here also [under the Gospel] we have a law. “Do we then” (he says) “make void the law through faith? God forbid, yea we establish the Law.” ( Rom. iii. 31 .) I was speaking concerning evil deeds. For he that intends to pursue virtue ought to condemn wickedness first, and then go in pursuit of it. For repentance cannot prove 2870 them clean. For this cause they were straightway baptized, that what they were unable to accomplish by themselves, this might be effected by the grace of Christ. Neither then does repentance suffice for purification, but men must first receive baptism. At all events, it was necessary to come to baptism, having condemned the sins thereby and given sentence against them.
But what is “the doctrine of baptisms”? Not as if there were many baptisms, but one only. 2871 Why then did he express it in the plural? Because he had said, “not laying again a foundation of repentance.” For if he again baptized them and catechised them afresh, and having been baptized at the beginning 2872 they were again taught what things ought to be done and what ought not, they would remain perpetually incorrigible.
“And of laying on of hands.” For thus did they receive the Spirit, “when Paul had laid his hands on them” ( Acts xix. 6 ), it is said.
“And of the resurrection of the dead.” For this is both effected in baptism, and is affirmed in the confession.
“And of eternal judgment.” But why does he say this? Because it was likely that, having already believed, they would either be shaken [from their faith], or would lead evil and slothful lives, he says, “be wakeful.” 2873
It is not open to them to say, If we live slothfully we will be baptized again, we will be catechised again, we will again receive the Spirit; even if now we fall from the faith, we shall be able again by being baptized, to wash away our sins, and to attain to the same state as before. Ye are deceived (he says) in supposing these things.
[5.] Heb. 6:4, 5 . “For it is impossible for those who were once enlightened and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance, crucifying 2874 to themselves the Son of God afresh, and putting Him to an open shame.”
And see how putting them to shame, 2875 and forbiddingly he begins. “Impossible.” No longer (he says) expect that which is not possible; (For he said not, It is not seemly, or, It is not expedient, or, It is not lawful, but “impossible,” so as to cast [them] into despair), if ye have once been altogether enlightened.
Then he adds, “and have tasted of the heavenly gift. If ye have tasted” (he says) “of the heavenly gift,” that is, of forgiveness. “And been made partakers of the Holy Ghost, and tasted the good word of God” (he is speaking here of the doctrine) “and the powers of the world to come” (what powers is he speaking of? either the working of miracles, or “the earnest of the Spirit”— 2 Cor. i. 22 ) “and have fallen away, to renew them again unto repentance, seeing they crucify to themselves the Son of God afresh and put Him to an open shame.” “Renew them,” he says, “unto repentance,” that is, by repentance, for unto repentance is by repentance. What then, is repentance excluded? Not repentance, far from it! But the renewing again by the laver. 2876 For he did not say, “impossible” to be renewed “unto repentance,” and stop, but added how “impossible, [by] crucifying afresh.”
To “be renewed,” that is, to be made new, for to make men new is [the work] of the laver only: for (it is said) “thy youth shall be renewed as the eagle’s.” ( Ps. ciii. 5 .) But it is [the work of] repentance, when those who have been made new, have afterwards become old through sins, to set them free from this old age, and to make them strong. 2877 To bring them to that former brightness however, is not possible; for there the whole was Grace.
[6.] “Crucifying to themselves,” he says, “the Son of God afresh, and putting Him to an open shame.” What he means is this. Baptism is a Cross, and “our old man was crucified with [Him]” ( Rom. vi. 6 ), for we were “made conformable to the likeness of His death” ( Rom. 6:5, Phil. 3:10 ), and again, “we were buried therefore with Him by baptism into death.” ( Rom. vi. 4 .) Wherefore, as it is not possible that Christ should be crucified a second time, for that is to “put Him to an open shame.” 2878 For “if death shall no more have dominion over Him” ( Rom. vi. 9 ), if He rose again, by His resurrection becoming superior to death; if by death He wrestled with and overcame death, and then is crucified again, all those things become a fable and a mockery. 2879 He then that baptizeth 2880 a second time, crucifies Him again.
But what is “crucifying afresh”? [It is] crucifying over again. For as Christ died on the cross, so do we in baptism, not as to the flesh, but as to sin. Behold two deaths. He died as to the flesh; in our case the old man was buried, and the new man arose, made conformable to the likeness of His death. If therefore it is necessary to be baptized [again 2881 ], it is necessary that this same [Christ] should die again. For baptism is nothing else than the putting to death of the baptized, and his rising again.
And he well said, “crucifying afresh unto themselves.” For he that does this, as having forgotten the former grace, 2882 and ordering his own life carelessly, acts in all respects as if there were another baptism. It behooves us therefore to take heed and to make ourselves safe.
[7.] What is, “having tasted of the heavenly gift”? it is, “of the remission of sins”: for this is of God alone to bestow, and the grace is a grace once for all. “What then? shall we continue in sin that grace may abound? Far from it!” ( Rom. 6:1, 2 .) But if we should be always going to be saved by grace we shall never be good. For where there is but one grace, and we are yet so indolent, should we then cease sinning if we knew that it is possible again to have our sins washed away? For my part I think not.
He here shows that the gifts are many: and to explain it, Ye were counted worthy (he says) of so great forgiveness; for he that was sitting in darkness, he that was at enmity, he that was at open war, that was alienated, that was hated of God, that was lost, he having been suddenly enlightened, counted worthy of the Spirit, of the heavenly gift, of adoption as a son, of the kingdom of heaven, of those other good things, the unspeakable mysteries; and who does not even thus become better, but while indeed worthy of perdition, obtained salvation and honor, as if he had successfully accomplished great things; how could he be again baptized?
Nicene and Post-Nicene Fathers, Vol. XIV, part 2 of 3. . Hermetic Cloud, https://hermeticcloud.com/library/nicene-and-post-nicene-fathers-vol-xiv-part-2/. Public-domain text reproduced in full; markup only.