Selections of St. John Chrysostom’s other writings on the Jews

Homily 1 on Matthew

Of Matthew again it is said, that when those who from among the Jews had believed came to him, and besought him to leave to them in writing those same things, which he had spoken to them by word, he also composed his Gospel in the language of the Hebrews. And Mark too, in Egypt, is said to have done this self-same thing at the entreaty of the disciples.

For this cause then Matthew, as writing to Hebrews, sought to show nothing more, than that He was from Abraham, and David; but Luke, as discoursing to all in general, traces up the account higher, going on even to Adam. And the one begins with His generation, because nothing was so soothing to the Jew as to be told that Christ was the offspring of Abraham and David: the other does not so, but mentions many other things, and then proceeds to the genealogy.

Homily 2 on Matthew

Since, if the Jews, when they were to approach a mountain that burned, and fire, and blackness, and darkness, and tempest; — or rather when they were not so much as to approach, but both to see and to hear these things from afar — were commanded for three days before to abstain from their wives, and to wash their garments, and were in trembling and fear, both themselves and Moses with them; much more we, when we are to hearken to such words, and are not to stand far from a smoking mountain, but to enter into Heaven itself, ought to show forth a greater self-denial; not washing our garments, but wiping clean the robe of our soul, and ridding ourselves of all mixture with worldly things. For it is not blackness that you shall see, nor smoke, nor tempest, but the King Himself sitting on the throne of that unspeakable glory, and angels, and archangels standing by Him, and the tribes of the saints, with those interminable myriads.

Do you see how he has given wings to the hearer, at once speaking things familiar, and at the same time by these indicating to us things beyond all hope? I mean that both these names were well known to the Jews. For, because the things that were to happen were beyond expectation, the types even of the names went before, in order that from the very first all the unsettling power of novelty might be taken away. Thus he is called Jesus, who after Moses brought the people into the land of promise. Have you seen the type? Behold the truth. That led into the land of promise, this into heaven, and to the good things in the heavens; that, after Moses was dead, this after the law had ceased; that as a leader, this as a King.

On account of this he makes the beginning at once from him who was more known, and then runs up to his father; accounting it superfluous, as far as regards the Jews, to carry the genealogy higher up. For these were principally the persons held in admiration; the one as a prophet and a king, the other as a patriarch and a prophet.

8. Now that the Virgin was of the race of David is indeed from these things evident; but wherefore he gave not her genealogy, but Joseph’s, requires explanation. For what cause was it then? It was not the law among the Jews that the genealogy of women should be traced. In order then that he might keep the custom, and not seem to be making alterations from the beginning, and yet might make the Virgin known to us, for this cause he has passed over her ancestors in silence, and traced the genealogy of Joseph. For if he had done this with respect to the Virgin, he would have seemed to be introducing novelties; and if he had passed over Joseph in silence, we should not have known the Virgin’s forefathers. In order therefore that we might learn, touching Mary, who she was, and of what origin, and that the laws might remain undisturbed, he has traced the genealogy of her espoused husband, and shown him to be of the house of David. For when this has been clearly proved, that other fact is demonstrated with it, namely, that the Virgin likewise is sprung from thence, by reason that this righteous man, even as I have already said, would not have endured to take a wife from another race.

Homily 3 on Matthew

Come, then, let us speak today what remains. What is it then that is now required? Why Joseph’s genealogy is traced, who had no part in the birth. And one cause we have mentioned already; but it is necessary to mention likewise the other, that which is more mystical and secret than the first. What then is this? He would not that it should be manifest to the Jews, at the time of the birth, that Christ was born of a virgin.

It is then for this reason that both Joseph has his genealogy traced, and the Virgin betrothed to him. For if even he, who was both a just and wondrous man, required many things, in order that he should receive that which had come to pass; an angel, and the vision in dreams, and the testimony from the prophets; how could the Jews, being both dull and depraved, and of so unfriendly spirit towards Him, have admitted this idea into their minds? For the strangeness and novelty thereof would be sure greatly to disturb them, and the fact that they had never so much as heard of such a thing having happened in the times of their forefathers. For as the man who was once persuaded that He is Son of God, would after that have no cause to doubt concerning this too; so he who was accounting Him to be a deceiver and an adversary of God, how could he but have been yet more offended by this, and have been led on unto the opposite notion? For this cause neither do the apostles at the first directly say this, but while of His resurrection they discourse much and often (forasmuch as of this there were examples in the times before, although not such as this); that He was born of a virgin they do not say always: nay, not even His mother herself ventured to utter this. See, for instance, what says the Virgin even to Himself: Behold, Your father and I have sought You. Luke 2:48 For if this suspicion had been entertained, neither would He any longer have been accounted to be a Son of David, and this opinion not being held, many other evils besides would have arisen. For this cause neither do the angels say these things to all, but to Mary only, and Joseph; but when showing to the shepherds the glad tidings of that which had come to pass, they no longer added this.

2. But why is it, that having mentioned Abraham, and having said that he begot Isaac, and Isaac, Jacob; and not having made any mention of his brother; when he has come to Jacob, he remembers both Judah, and his brethren? Now there are some that say, it was because of the perverseness of Esau, and of the rest that came before. But I should not say this; for if it were so, how is it that he a little after mentions such women? It being out of contraries, in this place, that His glory is manifested; not by having great forefathers, but low and of little account. For to the lofty One it is a great glory to be able to abase Himself exceedingly. Wherefore then did He not mention them? Because Saracens, and Ishmaelites, and Arabians, and as many as are sprung from those ancestors, have nothing in common with the race of the Israelites. For this cause then he passes over those in silence, and hastens on to His forefathers, and those of the Jewish people. Wherefore he says, And Jacob begot Judas and his brethren. For at this point the race of the Jews begins to have its peculiar mark.

3. And Judas begot Phares and Zara of Thamar. Matthew 1:3 What are you doing, O man, putting us in remembrance of a history that contains an unlawful intercourse? But why is this said? Since, if we were recounting the race of a mere man, one might naturally have been silent touching these things; but if of God Incarnate, so far from being silent, one ought to make a glory of them, showing forth His tender care, and His power. Yea, it was for this cause He came, not to escape our disgraces, but to bear them away. Therefore as He is the more admired, in that He not only died, but was even crucified (though the thing be opprobrious, yet the more opprobrious the more does it show Him full of love to man), so likewise may we speak touching His birth; it is not only because He took flesh upon Him, and became man, that we justly stand amazed at Him, but because He vouchsafed to have also such kinsfolk, being in no respect ashamed of our evils. And this He was proclaiming from the very beginnings of His birth, that He is ashamed of none of those things that belong to us; while He teaches us also hereby, never to hide our face at our forefathers’ wickedness, but to seek after one thing alone, even virtue. For such a man, though he have an alien for his ancestor, though he have a mother who is a prostitute, or what you will, can take no hurt thereby. For if the whoremonger himself, being changed, is nothing disgraced by his former life, much more will the wickedness of his ancestry have no power to bring to shame him that is sprung of an harlot or an adulteress, if he be virtuous.

But he did these things not only to instruct us, but also to bring down the haughtiness of the Jews. For since they, negligent about virtue in their own souls, were parading the name of Abraham, thinking they had for a plea their forefathers’ virtue; he shows from the very beginning that it is not in these things men ought to glory, but in their own good deeds.

What then? Some of those who have examined these things accurately say, that these children are a type of the two nations. And so in order that you might learn that the polity of the latter people shone forth previously to the origin of the former, the child that has the hand stretched forth does not show itself entire, but draws even it in again; and after his brother had glided forth whole, then he too appears entire. And this took place also with regard to the two nations. I mean, that after the polity of the Church had been manifested in the times of Abraham, and then had been withdrawn in the midst of its course, the Jewish people came, and the legal polity, and then the new people appeared entire with their own laws. Wherefore also the midwife says, Why was the hedge broken up for you? because the law coming in had broken in upon the freedom of the polity. For indeed the Scripture is ever wont to call the law a hedge; as the prophet says: You have broken down her hedge, so that all they which pass by the way do pluck off her grapes: and, I have set a hedge about it: and Paul, Having broken down the middle wall of the hedge. But others say, that the saying, Why was the hedge broken up for you? was spoken touching the new people: for this at its coming put down the law.

It was in this way that the centurion also said, I am not fit that you should enter under my roof; because of this, he became worthy, and was marvelled at Matthew 8:8 above all Jews. On this wise again Paul says, I am not meet to be called an apostle; 1 Corinthians 15:9 because of this he became even first of all. So likewise John: I am not meet to loose the latchet of His shoe; because of this he was the friend of the Bridegroom, and the hand which he affirmed to be unworthy to touch His shoes, this did Christ draw unto His own head. So Peter too said, Depart from me, for I am a sinful man; Luke 5:8 because of this he became a foundation of the Church.

Homily 4 on Matthew

2. And what may be the reason that Matthew said not at the beginning, in the same way as the prophet, the vision which I saw, and the word which came unto me? Because he was writing unto men well disposed, and exceedingly attentive to him. For both the miracles that were done cried aloud, and they who received the word were exceeding faithful. But in the case of the prophets, there were neither so many miracles to proclaim them; and besides, the tribe of the false prophets, no small one, was riotously breaking in upon them: to whom the people of the Jews gave even more heed. This kind of opening therefore was necessary in their case.

And what took place at a later period were few and at intervals; for example, when the sun stood still in its course, and started back in the opposite direction. And this one may see to have occurred in our case also. For so even in our generation, in the instance of him who surpassed all in ungodliness, I mean Julian, many strange things happened. Thus when the Jews were attempting to raise up again the temple at Jerusalem, fire burst out from the foundations, and utterly hindered them all; and when both his treasurer, and his uncle and namesake, made the sacred vessels the subject of their open insolence, the one was eaten with worms, and gave up the ghost, the other burst asunder in the midst. Moreover, the fountains failing, when sacrifices were made there, and the entrance of the famine into the cities together with the emperor himself, was a very great sign. For it is usual with God to do such things; when evils are multiplied, and He sees His own people afflicted, and their adversaries greatly intoxicated with their dominion over them, then to display His own power; which he did also in Persia with respect to the Jews.

And observe a most admirable order in the things he has mentioned. For he did not proceed directly to the birth, but puts us in mind first, how many generations he was from Abraham, how many from David, and from the captivity of Babylon; and thus he sets the careful hearer upon considering the times, to show that this is the Christ who was preached by the prophets. For when you have numbered the generations, and hast learned by the time that this is He, you will readily receive likewise the miracle which took place in His birth. Thus, being about to tell of a certain great thing, His birth of a virgin, he first shadows over the statement, until he has numbered the generations, by speaking of an husband of Mary; or rather he does even put in short space the narration of the birth itself, and then proceeds to number also the years, reminding the hearer, that this is He, of whom the patriarch Jacob had said, He should then at length come, when the Jewish rulers had come to an end; of whom the prophet Daniel had proclaimed beforehand, that He should come after those many weeks. And if any one, counting the years spoken of to Daniel by the angel in a number of weeks, would trace down the time from the building of the city to His birth, by reckoning he will perceive the one to agree with the other.

But wherefore, one may ask, did he say, His people, and not add the Gentiles also? That he might not startle the hearer yet a while. For to him that listens with understanding he darkly signified the Gentiles too. For His people are not the Jews only, but also all that draw near and receive the knowledge that is from Him.

And mark how he has by the way discovered to us also His dignity, by calling the Jewish nation His people. For this is the word of one implying nought else, but that He who is born is God’s child, and that the King of those on high is the subject of his discourse. As neither does forgiving sins belong to any other power, but only to that single essence.

Homily 5 on Matthew

But if Jews are obstinate, we will ask the, when was the child called, Make speed to the spoil, hasten the prey? Why, they could not say. How is it then that the prophet said, Call his name Maher-shalal-hash-baz? Because, when he was born, there was a taking and dividing of spoils, therefore the event that took place in his time is put as his name. And the city, too, it is said, shall be called the city of righteousness, the faithful city Sion. Isaiah 1:26-27 And yet we nowhere find that the city was called righteousness, but it continued to be called Jerusalem. However, inasmuch as this came to pass in fact, when the city underwent a change for the better, on that account he says it is so called. For when any event happens which marks out him who brings it to pass, or who is benefited by it, more clearly than his name, the Scripture speaks of the truth of the event as being a name to him.

4. But if, when their mouths are stopped on this point, they should seek another, namely, what is said touching Mary’s virginity, and should object to us other translators, saying, that they used not the term virgin, but young woman; in the first place we will say this, that the Seventy were justly entitled to confidence above all the others. For these made their translation after Christ’s coming, continuing to be Jews, and may justly be suspected as having spoken rather in enmity, and as darkening the prophecies on purpose; but the Seventy, as having entered upon this work an hundred years or more before the coming of Christ, stand clear from all such suspicion, and on account of the date, and of their number, and of their agreement, would have a better right to be trusted.

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

And Samuel again was not able to save Saul from the wrath from above, yet he oftentimes preserved the Israelites. And Jeremiah prevailed not for the Jews, but some one else he did haply cover from evil by his prophecy. And Daniel saved the barbarians from slaughter, Daniel 2:24 but he did not deliver the Jews from their captivity.

Homily 6 on Matthew

Matthew 2:1-2.

When Jesus was born in Bethlehem of Judæa in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is He that is born King of the Jews? For we have seen His star in the east, and have come to worship Him.

And what moreover do the wise men learn from the star of itself? That He was King of the Jews? And yet He was not king of this kingdom; even as He said also to Pilate, My kingdom is not of this world. At any rate He made no display of this kind, for He had neither guards armed with spear or shield, nor horses, nor chariots of mules, nor any other such thing around Him; but He followed this life of meanness and poverty, carrying about with Him twelve men of mean estate.

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

In the third place, from its appearing, and hiding itself again. For on their way as far as Palestine it appeared leading them, but after they set foot within Jerusalem, it hid itself: then again, when they had left Herod, having told him on what account they came, and were on the point of departing, it shows itself; all which is not like the motion of a star, but of some power highly endued with reason. For it had not even any course at all of its own, but when they were to move, it moved; when to stand, it stood, dispensing all as need required: in the same kind of way as the pillar of the cloud, now halting and now rousing up the camp of the Jews, when it was needful.

4. Do you see, by what store of proofs this star is shown not to be one of the many, nor to have shown itself according to the order of the outward creation? And for what intent did it appear? To reprove the Jews for their insensibility, and to cut off from them all occasion of excuse for their willful ignorance. For, since He who came was to put an end to the ancient polity, and to call the world to the worship of Himself, and to be worshipped in all land and sea, straightway, from the beginning, He opens the door to the Gentiles, willing through strangers to admonish His own people. Thus, because the prophets were continually heard speaking of His advent, and they gave no great heed, He made even barbarians come from a far country, to seek after the king that was among them. And they learn from a Persian tongue first of all, what they would not submit to learn from the prophets; that, if on the one hand they were disposed to be candid, they might have the strongest motive for obedience; if, on the other hand, they were contentious, they might henceforth be deprived of all excuse. For what could they have to say, who did not receive Christ after so many prophets, when they saw that wise men, at the sight of a single star, had received this same, and had worshipped Him who was made manifest. Much in the same way then as He acted in the case of the Ninevites, when He sent Jonas, and as in the case of the Samaritan and the Canaanitish women; so He did likewise in the instance of the magi. For this cause He also said, The men of Nineveh shall rise up, and shall condemn: and, the Queen of the South shall rise up, and shall condemn this generation: Matthew 12:41-42 because these believed the lesser things, but the Jews not even the greater.

In imitation of this, Paul also reasons with the Greeks from an heathen altar, and brings forward testimonies from the poets. And not without circumcision does he harangue the Jews. Sacrifices he makes the beginning of his instruction to them that are living under the law. For, since to every one what is familiar is dear, both God, and the men that are sent by Him, manage things on this principle with a view to the salvation of the world. Think it not therefore unworthy of Him to have called them by a star; since by the same rule you will find fault with all the Jewish rites also, the sacrifices, and the purifications, and the new moons, and the ark, and the temple too itself. For even these derived their origin from Gentile grossness. Yet for all that, God, for the salvation of them that were in error, endured to be served by these things, whereby those without were used to serve devils; only He slightly altered them; that He might draw them off by degrees from their customs, and lead them towards the highest wisdom. Just so He did in the case of the wise men also, not disdaining to call them by sight of a star, that He might lift them higher ever after. Therefore after He has brought them, leading them by the hand, and has set them by the manger; it is no longer by a star, but by an angel that He now discourses unto them. Thus did they little by little become better men.

And this again is worth inquiry, whence it was that they came to entertain such a thought, and who it was that stirred them up to this. For it does not seem to me to be the work of the star only, but also of God, who moved their soul; which same kind of thing He did also in the case of Cyrus, disposing him to let the Jews go. He did not however so do this as to destroy their free will, since even when He called Paul from above by a voice, He manifested both His own grace and Paul’s obedience.

Homily 7 on Matthew

And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said to him, in Bethlehem of Judæa.

Do you see how all things are done to convict the Jews? How, as long as He was out of their sight, the envy had not yet laid hold of them, and they rehearsed the testimonies of Him with truth; but when they saw the glory that arose from the miracles, a grudging spirit possessed them, and thenceforth they betrayed the truth.

However, the truth was exalted by all things, and strength was the more gathered for it even by its enemies. See for example in this very case, how wonderful and beyond expectation are the results secretly provided for. For both the barbarians and the Jews do the same time alike learn something more of one another, and teach one another. Thus the Jews, for their part, heard from the wise men, that a star also had proclaimed Him in the land of the Persians; the wise men, in their turn, were informed by the Jews that this Man, whom the star proclaimed, prophets also had made known from a long time of old. And the ground of their inquiry was made to both an occasion of setting forth clearer and more perfect instruction; and the enemies of the truth are compelled even against their will to read the writings in favor of the truth, and to interpret the prophecy; although not all of it. For having spoken of Bethlehem, and how that out of it He shall come that should rule Israel, they proceed not afterwards to add what follows, out of flattery to the king. And what was this? That His goings forth are from of old, from everlasting.

He manifested Himself then from the beginning by many miracles, but when they would not see, He hid Himself for a while, to be again revealed from another more glorious beginning. For it was no longer the wise men, nor the star, but the Father from above that proclaimed Him at the streams of Jordan; and the Spirit likewise came upon Him, guiding that voice to the head of Him just baptized; and John, with all plainness of speech, cried out everywhere in Judæa, till inhabited and waste country alike were filled with that kind of doctrine; and the witness too of the miracles, and earth, and sea, and the whole creation, uttered in His behalf a distinct voice. But at the time of the birth, just so many things happened as were fitted quietly to mark out Him that had come. Thus, in order that the Jews might not say, We know not when He was born, nor whereabouts, both all these events in which the wise men were concerned were brought about by God’s providence, and the rest of the things which we have mentioned; so that they would have no excuse to plead, for not having inquired into that which had come to pass.

And together with what has been said, all the time also since these things is sufficient to establish the testimony. For what says he? You are not the least among the princes of Judah, and he adds the cause of the pre-eminence, saying, out of you shall He come. But no one else has made that place illustrious or eminent, excepting Him alone. For example: since that birth, men come from the ends of the earth to see the manger, and the site of the shed. And this the prophet foretold aloud from the first, saying, You are not the least among the princes of Judah; that is, among the heads of tribes. By which expression he comprehended even Jerusalem. But not even so have they given heed, although the advantage passes on to themselves. Yea, and because of this the prophets at the beginning discourse nowhere so much of His dignity, as touching the benefit which accrued to them by Him. For so, when the Virgin was bearing the child, he says, You shall call His name Jesus; Matthew 1:21 and he gives the reason saying, for He shall save His people from their sins. And the wise men too said not, Where is the Son of God? but He that is born King of the Jews. And here again it is not affirmed, Out of you shall come forth the Son of God, but a Governor, that shall feed my people Israel. For it was needful to converse with them at first, setting out in a tone of very exceeding condescension, lest they should be offended; and to preach what related to their salvation in particular, that hereby they might be the rather won over. At any rate, all the testimonies that are first cited, and for which it was the season immediately at the time of the birth, say nothing great, nor lofty concerning Him, nor such as those subsequent to the manifestation of the miracles; for these discourse more distinctly concerning His dignity. For instance, when after many miracles children were singing hymns unto Him, hear what says the prophet, Out of the mouth of babes and sucklings You have perfected praise. And again, I will consider the Heavens, the works of Your fingers; which signifies Him to be Maker of the universe. And the testimony too, which was produced after the ascension, manifests His equality with the Father; thus saying, The Lord said to my Lord, Sit on my right hand. And Isaiah too says, He that rises up to rule over the Gentiles, in Him shall the Gentiles trust.

But how says he that Bethlehem is not the least among the princes of Judah? for not in Palestine alone, but in the whole world, the village has become conspicuous. Why, so far he was speaking to Jews; wherefore also he added, He shall feed my people Israel. And yet He fed the whole world; but as I have said, He is fain not to offend as yet, by revealing what He has to say touching the Gentiles.

But how was it, one may say, that He did not feed the Jewish people? I answer, first, this too is accomplished: for by the term Israel in this place, he figuratively meant such as believed on Him from among the Jews. And Paul interpreting this, says, For they are not all Israel, which are of Israel, Romans 9:6 but as many as have been born by faith and promise. And if He did not feed them all, this is their own fault and blame. For when they ought to have worshipped with the wise men, and have glorified God that such a time had come, doing away all their sins (for not a word was spoken to them of judgments set, or of accounts to be given, but of a mild and meek Shepherd); they for their part do just the contrary, and are troubled, and make disturbance, and go on continually framing plots without end.

Nevertheless, many as were the reasons to withhold him, he made the attempt; and having privily called the wise men, he inquired of them. Because he thought that Jews would be concerned in favor of the Child, and he never could expect that they would fall away unto such madness as to be willing to give up to His enemies their Protector and Saviour, and Him who had come for the deliverance of their nation. On account of this he both calls them privily, and seeks the time not of the Child, but of the star: thereby marking out the object of his chase so as to include far more than it. For the star, I think, must have appeared a long time before. It was a long time which the wise men had to spend on their journey. In order, therefore, that they might present themselves just after His birth (it being meet for Him to be worshipped in His very swaddling clothes, that the marvellous and strange nature of the thing might appear), the star, a long time before, makes itself visible. Whereas if at the moment of His birth in Palestine, and not before, it had been seen by them in the East, they, consuming a long time in their journey, would not have seen Him in swaddling clothes on their arrival. As to his slaying the children from two years old and under, let us not marvel; for his wrath and dread, for the sake of a fuller security, added very much to the time, so that not one might escape.

For therefore only was it hidden, that having lost their guide, they might come to be obliged to make inquiry of the Jews, and so the matter might be made evident to all. Since after they have made inquiries, and have had His enemies for informants, it appears to them again. And mark how excellent was the order; how in the first place after the star the people of the Jews receives them, and the king, and these bring in the prophecy to explain what had appeared: how next, after the prophet, an angel again took them up and taught them all things; but for a time they journey from Jerusalem to Bethlehem by the guidance of the star, the star again journeying with them from that place also; that hence too you might learn, that this was not one of the ordinary stars, for there is not so much as one star that has this nature. And it not merely moved, but went before them, drawing and guiding them on in mid-day.

5. Shame upon Marcion, shame upon Paul of Samosata, for refusing to see what those wise men saw — the forefathers of the Church; for I am not ashamed so to call them. Let Marcion be ashamed, beholding God worshipped in the flesh. Let Paul be ashamed, beholding Him worshipped as not being merely a man. As to His being in the flesh, that first is signified by the swaddling clothes and the manger; as to their not worshipping Him as a mere man, they declare it, by offering Him, at that unripe age, such gifts as were meet to be offered to God. And together with them let the Jews also be ashamed, seeing themselves anticipated by barbarians and magi, while they submit not so much as to come after them. For indeed what happened then was a type of the things to come, and from the very beginning it was shown that the Gentiles would anticipate their nation.

But how was it, one may ask, that not at the beginning, but afterwards, He said, ‘Go, and make disciples of all nations’? Because the occurrence was a type, as I said, of the future, and a sort of declaration of it beforehand. For the natural order was that Jews should come unto Him first; but forasmuch as they of their own choice gave up their proper benefit, the order of things was inverted. Since not even in this instance should the wise men have come before the Jews, nor should persons from so great a distance have anticipated those who were settled about the very city, nor should those who had heard nothing have prevented them that were nurtured in so many prophecies. But because they were exceedingly ignorant of their own blessings, those from Persia anticipate those at Jerusalem. And this indeed is what Paul also says: It was necessary that the word of the Lord should first have been spoken to you, but seeing you have judged yourselves unworthy, lo, we turn to the Gentiles. Acts 13:46 For even though before they did not obey, at any rate when they heard it from the wise men, they ought to have made all haste; but they would not. Therefore, while those are slumbering, these run before.

Therefore likewise leave the Jewish people, the troubled city, the bloodthirsty tyrant, the pomp of the world, and hasten to Bethlehem, where is the Acts 13:46 house of the spiritual Bread. For though you be a shepherd, and come hither, you will behold the young Child in an inn: though you be a king, and approach not here, your purple robe will profit you nothing; though you be one of the wise men, this will be no hindrance to you; only let your coming be to honor and adore, not to spurn the Son of God; only do this with trembling and joy: for it is possible for both of these to concur in one.

Homily 8 on Matthew

As to the wise men, He sends them off quickly, at once both commissioning them as teachers to the land of the Persians, and at the same time intercepting the madness of the king, that he might learn that he was attempting things impossible, and might quench his wrath, and desist from this his vain labor. For not alone openly to subdue His enemies, but also to deceive them with ease, is worthy of His power. Thus, for example, He deceived the Egyptians also in the case of the Jews, and having power to transfer their wealth openly into the hands of the Hebrews, He bids them do this secretly and with craft; and this surely, not less than the other miracles, made Him an object of terror to His enemies. At least, they of Ascalon, and all the rest, when they had taken the ark, and being smitten, did after that devise their countrymen not to fight, nor to set themselves against Him, with the other miracles brought this also forward, saying, Wherefore harden ye your hearts, as Egypt and Pharaoh hardened? When He had mocked them, did He not after that send forth His people, and they departed? Now this they said, as accounting this fresh one not inferior to those other signs that had been done openly, towards the demonstration of His power, and of His greatness. And the like ensued on this occasion too; a thing sufficient to astonish the tyrant. For consider what it was natural for Herod to feel, and how his very breath would be stopped, deceived as he was by the wise men, and thus laughed to scorn. For what, if he did not become better? It is not His fault, who marvellously ordered all this, but it is the excess of Herod’s madness, not yielding even to those things which had virtue to have persuaded him, and deterred him from his wickedness, but going on still further, to receive a yet sharper punishment for folly so great.

But wherefore then, one may say, were even these signs wrought at the beginning? For His mother’s sake; for the sake of Joseph and of Simeon, who was presently to depart; for the sake of the shepherds and of the wise men; for the sake of the Jews. Since they, had they been willing to mind diligently what was taking place, would from this event also have reaped no small advantage in regard of what was to come.

5. And if the Jews should raise a question touching the prophecy, and say, that the words, Out of Egypt have I called my Son, were uttered concerning themselves; we would tell them, This is a law of prophecy, that in many cases much that is spoken of one set of persons is fulfilled in another; of which kind is that which is said touching Simeon and Levi, I will divide them, says He, in Jacob, and scatter them in Israel. Genesis 49:7 And yet not in themselves did this come to pass, but in their descendants; and Noah’s saying again about Canaan, came to pass in the Gibeonites, Canaan’s descendants. And that concerning Jacob one may see to have so come to pass; for those blessings which say, Be lord over your brother, and let your father’s sons worship you, Genesis 27:19 had no accomplishment in himself (how could they, he being in fear and trembling, and worshipping his brother over and over again? Genesis 33:3), but in his offspring they had. The very same may be said in this case also. For which may be called the truer son of God, he that worships a calf, and is joined to Baalpeor and sacrifices his sons to devils? Or He that is a Son by nature, and honors Him that begot Him? So that, except this man had come, the prophecy would not have received, its due fulfillment. It is worth observing, too, that the evangelist intimates the same by the phrase, that it might be fulfilled; implying that it would not have been fulfilled, unless He had come.

Yet further consider, how of old these Egyptians were both avaricious, and gluttonous, together with their other vices. For there were the flesh-pots Exodus 16:3 which the Jews remember; there, the great tyranny of the belly. Nevertheless, having a willing mind, they changed: and having caught fire from Christ, they set off at once on their voyage towards heaven; and though more ardent than the rest of mankind, and more headstrong, both in anger, and in bodily pleasures, they imitate the incorporeal powers in meekness, and in the rest of that freedom from passions which pertains unto self-denial.

Homily 9 on Matthew

But yet Paul, one may say, allows them, saying on this wise, ‘As touching the election, they are beloved for the fathers’ sake.’ But tell me, when, and of what things was he discoursing, and to whom? Why, to those of Gentile origin, who were puffing themselves up on their faith, and exalting themselves against the Jews, and so breaking them off the more: to quell the swelling pride of the one, and to win over the others, and thoroughly excite them to the same emulation. For when he is speaking of those noble and great men, hear how he says, They that say these things, show plainly that they seek a country; and truly if they had been mindful of that from whence they came out, they might have had opportunity to have returned: but now they desire another, a better country. Hebrews 11:14-15 And again, These all died in faith, not having obtained the promises, but having seen them afar off, and embraced them. And John too said to those that were coming to him, Think not to say, We have Abraham to our father. Matthew 3:9 And Paul again, For they are not all Israel, which are of Israel; neither they, which are the children of the flesh, are they the children of God. Romans 9:6-8 For what were the sons of Samuel advantaged, tell me, by their father’s nobleness, when they were not heirs of their father’s virtue? And what profit had Moses’ sons, not having emulated his perfection? Therefore neither did they inherit the dominion; but while they enrolled him as their father, the rule of the people passed away to another, to him who had become his son in the way of virtue. And what harm was it to Timothy, that he was of a Greek father? Or what on the other hand again was Noah’s son profited by the virtue of his father, when he became a slave instead of free? Do you see, how little the nobleness of a father avails his children in the way of advocacy? For the wickedness of Ham’s disposition overcame the laws of nature, and cast him not only out of the nobility which he had in respect of his father, but also out of his free estate. And what of Esau? Was he not son of Isaac, and had he not his father to stand his friend? Yea, his father too endeavored and desired that he should partake of the blessings, and he himself for the sake of this did all that was commanded him. Nevertheless, because he was untoward, none of these things profited him; but although he was by birth first, and had his father on his side doing everything for this object, yet not having God with him, he lost all.

But why do I speak of men? The Jews were sons of God, and gained nothing by this their high birth. Now if a man, having become a son of God, but failing to show forth an excellency meet for this noble birth, is even punished the more abundantly; why do you bring me forward the nobleness of ancestors remote or near? For not under the old covenant only, but even under the new, one may find this rule to have held. For as many as received Him, it is said to them gave He power to become the sons of God. John 1:12 And yet many of these children Paul has affirmed to be nothing profited by their father; For if you be circumcised, says he, Christ shall profit you nothing. Galatians 5:2 And if Christ be no help to those who will not take heed to themselves, how shall a man stand up in their behalf?

Homily 10 on Matthew

The Jews were senseless, and had never any feeling of their own sins, but while they were justly accountable for the worst evils, they were justifying themselves in every respect; and this more than anything caused their destruction, and led them away from the faith. This, for example, Paul himself was laying to their charge, when he said, that they being ignorant of God’s righteousness, and going about to establish their own, had not submitted themselves unto the righteousness of God. Romans 10:3 And again: What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness; but Israel, which followed after the law of righteousness, has not attained unto the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by works.

Because in fact the things concerning Christ had been up to that time veiled, and many thought He was dead, owing to the massacre which took place at Bethlehem. For though at twelve years old He discovered Himself, yet did He also quickly veil Himself again. And for this cause there was need of that splendid exordium and of a loftier beginning. Wherefore also then for the first time he with clear voice proclaims things which the Jews had never heard, neither from prophets, nor from any besides; making mention of Heaven, and of the kingdom there, and no longer saying anything touching the earth.

But by the kingdom in this place he means His former and His last advent.

3. But what is this to the Jews? one may say, for they know not even what you say. Why, for this cause, says he, do I so speak, in order that being roused by the obscurity of my words, they may proceed to seek Him, whom I preach. In point of fact, he so excited them with good hopes when they came near, that even many publicans and soldiers inquired what they should do, and how they should direct their own life; which was a sign of being thenceforth set free from all worldly things, and of looking to other greater objects, and of foreboding things to come. Yea, for all, both the sights and the words of that time, led them unto lofty thoughts.

But Luke expresses somewhat further: not repeating the exordium, and so passing on, but setting down likewise all the prophecy. For every valley, says he, shall be filled; and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways smooth; and all flesh shall see the salvation of God. Luke 3:5-6 Do you perceive how the prophet has anticipated all by his words; the concourse of the people, the change of things for the better, the easiness of that which was preached, the first cause of all that was occurring, even if he has expressed it rather as in figure, it being in truth a prophecy which he was uttering? Thus, when he says, Every valley shall be filled, and every mountain and hill shall be brought low, and the rough ways shall be made smooth; he is signifying the exaltation of the lowly, the humiliation of the self-willed, the hardness of the law changed into easiness of faith. For it is no longer toils and labors, says he, but grace, and forgiveness of sins, affording great facility of salvation. Next he states the cause of these things, saying, All flesh shall see the salvation of God; no longer Jews and proselytes only, but also all earth and sea, and the whole race of men. Because by the crooked things he signified our whole corrupt life, publicans, harlots, robbers, magicians, as many as having been perverted before afterwards walked in the right way: much as He Himself likewise said, publicans and harlots go into the kingdom of God before you, Matthew 21:31 because they believed. And in other words also again the prophet declared the self-same thing, thus saying, Then wolves and lambs shall feed together. Isaiah 11:6 For like as here by the hills and valleys, he meant that incongruities of character are blended into one and the same evenness of self-restraint, so also there, by the characters of the brute animals indicating the different dispositions of men, he again spoke of their being linked in one and the same harmony of godliness. Here also, as before, stating the cause. That cause is, There shall be He that rises to reign over the Gentiles, in Him shall the Gentiles trust: much the same as here too he said, All flesh shall see the salvation of God, everywhere declaring that the power and knowledge of these our Gospels would be poured out to the ends of the world, converting the human race, from a brutish disposition and a fierce temper to something very gentle and mild.

For indeed it was a marvellous and strange thing to behold so great austerity in a human frame: which thing also particularly attracted the Jews, seeing in him the great Elijah, and guided by what they then beheld, to the memory of that blessed man; or rather, even to a greater astonishment. For the one indeed was brought up in cities and in houses, the other dwelt entirely in the wilderness from his very swaddling clothes. For it became the forerunner of Him who was to put away all the ancient ills, the labor, for example, the curse, the sorrow, the sweat; himself also to have certain tokens of such a gift, and to come at once to be above that condemnation. Thus he neither ploughed land, nor opened furrow, he ate not his bread by the sweat of his face, but his table was hastily supplied, and his clothing more easily furnished than his table, and his lodging yet less troublesome than his clothing. For he needed neither roof, nor bed, nor table, nor any other of these things, but a kind of angel’s life in this our flesh did he exhibit. For this cause his very garment was of hair, that by his dress he might instruct men to separate themselves from all things human, and to have nothing in common with the earth, but to hasten back to their earlier nobleness, wherein Adam was before he wanted garments or robe. Thus that garb bore tokens of nothing less than a kingdom, and of repentance.

Homily 11 on Matthew

7. Then, as having uttered the gentler part of his message, and soothed and relaxed the hearer, he again binds him up, that he may not become remiss. For such was the nature of the Jewish nation; by all encouraging things they were easily puffed up, and corrupted. Wherefore he again adduces his terrors, saying, Whose fan is in His hand. Matthew 3:12

Homily 12 on Matthew

Speak not therefore thus, They believed not, but rather inquire, Did not all things take place which ought to have made them believe? For by the prophet also God frames this kind of defense of His own ways in general. That is, the Jews being on the point of ruin, and of being given over to extreme punishment; lest any from their wickedness should calumniate His providence, He says, What ought I to have done to this vineyard, that I have not done? Just so here likewise reflect; what ought to have been done, and was not done? And indeed whenever arguments arise on God’s Providence, make use of this kind of defense, against those who from the wickedness of the many try to raise a prejudice against it. See, for instance, what astonishing things are done, preludes of those which were to come; for it is no more paradise, but Heaven that is opened.

But let our argument with the Jews stand over unto some other time; for the present, God working with us, we would direct our discourse to what is immediately before us.

For in the case of the apostles too, there was a sound of a mighty wind, Acts 2:2 and visions of fiery tongues appeared, but not for the apostles’ sake, but because of the Jews who were then present. Nevertheless, even though no sensible signs take place, we receive the things that have been once manifested by them. Since the dove itself at that time therefore appeared, that as in place of a finger (so to say) it might point out to them that were present, and to John, the Son of God. Not however merely on this account, but to teach you also, that upon you no less at your baptism the Spirit comes. But since then we have no need of sensible vision, faith sufficing instead of all. For signs are not for them that believe, but for them that believe not. 1 Corinthians 14:22

4. On this very account the Jewish baptism ceases, and ours takes its beginning. And what was done with regard to the Passover, the same ensues in the baptism also. For as in that case too, He acting with a view to both, brought the one to an end, but to the other He gave a beginning: so here, having fulfilled the Jewish baptism, He at the same time opens also the doors of that of the Church; as on one table then, so in one river now, He had both sketched out the shadow, and now adds the truth. For this baptism alone has the grace of the Spirit, but that of John was destitute of this gift. For this very cause in the case of the others that were baptized no such thing came to pass, but only in the instance of Him who was to hand on this; in order that, besides what we have said, you might learn this also, that not the purity of the baptizer, but the power of the baptized, had this effect. Not until then, assuredly, were either the heavens opened, nor did the Spirit make His approach. Because henceforth He leads us away from the old to the new polity, both opening to us the gates on high, and sending down His Spirit from thence to call us to our country there; and not merely to call us, but also with the greatest mark of dignity. For He has not made us angels and archangels, but He has caused us to become sons of God, and beloved, and so He draws us on towards that portion of ours.

Homily 13 on Matthew

2. Having then found Him in the wilderness, and in a pathless wilderness (for that the wilderness was such, Mark has declared, saying, that He was with the wild beasts Mark 1:13), behold with how much craft he draws near, and wickedness; and for what sort of opportunity he watches. For not in his fast, but in his hunger he approaches Him; to instruct you how great a good fasting is, and how it is a most powerful shield against the devil, and that after the font, men should give themselves up, not to luxury and drunkenness, and a full table, but to fasting. For, for this cause even He fasted, not as needing it Himself, but to instruct us. Thus, since our sins before the font were brought in by serving the belly: much as if any one who had made a sick man whole were to forbid his doing those things, from which the distemper arose; so we see here likewise that He Himself after the font brought in fasting. For indeed both Adam by the incontinence of the belly was cast out of paradise; and the flood in Noah’s time, this produced; and this brought down the thunders on Sodom. For although there was also a charge of whoredom, nevertheless from this grew the root of each of those punishments; which Ezekiel also signified when he said, But this was the iniquity of Sodom, that she waxed wanton in pride and in fullness of bread, and in abundance of luxury. Ezekiel 16:49 Thus the Jews also perpetrated the greatest wickedness, being driven upon transgression by their drunkenness and delicacy. Isaiah 5:11-12

But if a man say, still He should have displayed Himself; I would ask him, with what intent, and for what reason? For not at all that he might believe did the other so speak, but that he might, as he thought, over-argue Him into unbelief. Since the first of mankind were in this way beguiled and over-argued by him, not putting earnest faith in God. For the contrary of what God had said he promised them, and puffed them up with vain hopes, and brought them to unbelief, and so cast them out of the blessings they actually possessed. But Christ signifies Himself not to have consented, either to him then or afterwards to the Jews his partisans, in their demand of signs: invariably instructing us, whatever we may have power to do, yet to do nothing vainly and at random; nor even when want urges to obey the devil.

Homily 14 on Matthew

Now when Jesus had heard that John was delivered up, He departed into Galilee.

1. Wherefore does He depart? Again instructing us not to go to meet temptations, but to give place and withdraw ourselves. For it is no reproach, the not casting one’s self into danger, but the failing to stand manfully when fallen into it. To teach us this accordingly, and to soothe the envy of the Jews, He retires to Capernaum; at once fulfilling the prophecy, and making haste to catch the teachers of the world: for they, as you know, were abiding there, following their craft.

But mark, I pray you, how in every case when He is about to depart unto the Gentiles, He has the occasion given Him by Jews. For so in this instance, by plotting against His forerunner, and casting him into prison, they thrust out Christ into the Galilee of the Gentiles. For to show that He neither speaks of the Jewish nation by a part of it, nor signifies obscurely all the tribes; mark how the Prophet distinguishes that place, saying The land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles, the people which sat in darkness, saw great light: by darkness here not meaning that which is sensible, but men’s errors and ungodliness. Wherefore he also added, They which sat in the region and shadow of death, to them light is sprung up. For that you might learn that neither the light nor the darkness which he speaks of are sensible, in discoursing of the light, he called it not merely light, but a great light which elsewhere he expresses by the word, True: John 1:9 and in describing the darkness, he termed it, a shadow of death.

That hence also you might learn His dignity; namely, that as the Fathers, so He too has prophets; to which purpose Zacharias also spoke; And you, child, shall be called a prophet of the Highest. Luke 1:76 And that he might leave no occasion to the shameless Jews; which motive He himself alleged, saying, John came neither eating nor drinking, and they say, he has a devil. The Son of Man came eating and drinking, and they say, Behold a man gluttonous and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.

4. When therefore He had caught them, then He begins in their presence to work miracles, by His deeds confirming the words of John concerning Him. And He was continually frequenting their Synagogues, even by this instructing them that He was not a sort of adversary of God and deceiver, but that He had come in accordance with the Father.

And while frequenting them, He did not preach only, but also showed forth miracles. And this, because on every occasion, whenever anything is done strange and surprising, and any polity is introduced, God is wont to work miracles as pledges of his power, which He affords to them that are to receive His laws. Thus, for instance, when He was about to make man, He created a whole world, and then gave him that law which he had in Paradise. And when He was to give laws to Noah, He showed forth anew great miracles, in that He reduced again the whole creation to its elements, and made that fearful sea to prevail for a full year; and in that, amid so great a tempest, He preserved that righteous man. And in the time of Abraham too He vouchsafed many signs; as his victory in the war, the plague upon Pharaoh, his deliverance from dangers. And when about to legislate for the Jews, He showed forth those marvellous and great prodigies, and then gave the law. Just so in this case also, being to introduce a certain high polity, and to tell them what they had never heard, by the display of the miracles He confirms what He says.

Homily 15 on Matthew

Thus also Paul writing to the Thessalonians, says, For you became followers of the Churches of God, which are in Judea; for you also have suffered the same things of your own fellow-countrymen, even as they have of the Jews: who both killed the Lord Jesus, and their own prophets, and have driven us out; and they please not God, and are contrary to all men. 1 Thessalonians 2:14-15 Which same point here also Christ has established.

12. Since then we know the gain that arises from this earnestness, and the danger of indolence (for if our Lord be blasphemed because of us, that were far worse than our perdition), let us give none offense, neither to the Jews, nor to the Gentiles, nor to the Church of God. 1 Corinthians 10:32 And while the life which we present before them is brighter than the sun, yet if any one will speak evil of us, let us not grieve at being defamed, but only if we be defamed with justice.

Hear what precept Christ gave to the Jews, creeping as they did upon the earth: If you see, says He, your enemy’s beast of burden falling down, do not hasten by, but raise it. And you must see that to separate and reconcile men that are fighting is a much lighter thing than to lift up the fallen beast. And if we ought to help in raising our enemies’ ass, much more our friends’ souls: and most when the fall is more grievous; for not into mire do these fall, but into the fire of hell, not bearing the burden of their wrath. And you, when you see your brother lying under the load, and the devil standing by, and kindling the pile, you run by, cruelly and unmercifully; a kind of thing not safe to do, even where brutes are concerned.

Homily 16 on Matthew

For this cause He who had raised thousands of the dead with a word only, when He was calling Lazarus, added also a prayer; and then, lest this should make Him appear less than Him that begot Him, He, to correct this suspicion, added, I said these things, because of the people which stands by, that they may believe that you have sent me. And neither does He work all things as one who acted by His own power, that He might thoroughly correct their weakness; nor does He all things with prayer, lest He should leave matter of evil suspicion to them that should follow, as though He were without strength or power: but He mingles the latter with the former, and those again with these. Neither does He this indiscriminately, but with His own proper wisdom. For while He does the greater works authoritatively, in the less He looks up unto Heaven. Thus, when absolving sins, and revealing His secrets, and opening Paradise, and driving away devils, and cleansing lepers, and bridling death, and raising the dead by thousands, He did all by way of command: but when, what was much less than these, He was causing many loaves to spring forth out of few, then He looked up to Heaven: signifying that not through weakness He does this. For He who could do the greater with authority, how in the lesser could He need prayer? But as I was saying, He does this to silence their shamelessness. The same reckoning, then, I bid you make of His words also, when you hear Him speak lowly things. For many in truth are the causes both for words and for actions of that cast: as, for instance, that He might not be supposed alien from God; His instructing and waiting on all men; His teaching humility; His being encompassed with flesh; the Jews‘ inability to hear all at once; His teaching us to utter no high word of ourselves. For this cause many times, having in His own person said much that is lowly of Himself, the great things He leaves to be said by others. Thus He Himself indeed, reasoning with the Jews, said, Before Abraham was, I Am: John 8:58 but His disciple not thus, but, In the beginning was the Word, and the Word was with God, and the Word was God. John 1:1

For if they who night and day hear Him discourse, and see Him work marvels; to whom He explained many things in private, and gave so great power as even to raise the dead; whom He made so perfect, as to forsake all things for Him: if even they, after so great virtue and self-denial, had not strength to bear it all, before the supply of the Spirit; how could the people of the Jews, being both void of understanding, and far behind such excellency, and only by hazard present when He did or said anything, how could they have been persuaded but that He was alien from the God of all, unless he had practised such great condescension throughout?

Now this not only obstructs the obstinacy of the Jews, but stops also the mouths of those heretics, who say that the old covenant is of the devil. For if Christ came to destroy his tyranny, how is this covenant not only not destroyed, but even fulfilled by Him? For He said not only, I do not destroy it; though this had been enough; but I even fulfill it: which are the words of one so far from opposing himself, as to be even establishing it.

But the law He fulfilled, not in one way only, but in a second and third also. In one way, by transgressing none of the precepts of the law. For that He did fulfill it all, hear what He says to John, For thus it becomes us to fulfill all righteousness. Matthew 3:15 And to the Jews also He said, Which of you convinces me of sin. John 8:46 And to His disciples again, The prince of this world comes, and finds nothing in me. John 14:30 And the prophet too from the first had said that He did no sin. Isaiah 53:9

And how one may say, if it be such, does it not bring us into the Kingdom? It does not now bring in them who live after the coming of Christ, favored as they are with more strength, and bound to strive for greater things: since as to its own foster-children, them it does bring in one and all. Yea, for many shall come, says He, from east and west, and shall lie down in the bosoms of Abraham, Isaac, and Jacob. Matthew 8:11 And Lazarus also receiving the great prize, is shown dwelling in Abraham’s bosom. And all, as many as have shone forth with excellency in the old dispensation, shone by it, every one of them. And Christ Himself, had it been in anything evil or alien from Him, would not have fulfilled it all when He came. For if only to attract the Jews He was doing this, and not in order to prove it akin to the new law, and concurrent therewith; wherefore did He not also fulfill the laws and customs of the Gentiles, that He might attract the Gentiles also?

Homily 17 on Matthew

But these things were done by reason of another, a far greater wickedness; I mean, had He made it necessary to keep in the house her even that was hated, the husband, hating, would have killed her. For such was the race of the Jews. For they who did not spare children, who slew prophets, and shed blood as water, much more would they have showed no mercy to women. For this cause He allowed the less, to remove the greater evil. For that this was not a primary law, hear Him saying, Moses wrote these things according to the hardness of your hearts, that you might not slay them in the house, but rather put them out. But forasmuch as He had taken away all wrath, having forbidden not murder only, but even the mere feeling of anger, He with ease introduces this law likewise. With this view also He is ever bringing to mind the former words, to signify that His sayings are not contrary to them, but in agreement: that He is enforcing, not overthrowing them; perfecting, not doing them away.

Therefore as the breast, when it has fulfilled all its part, and is dismissing the child to the more manly diet, after that appears useless; and the parents who before thought it necessary for the babe, now abuse it with ten thousand mockeries (and many even not content with words of abuse, anoint it also with bitter drugs; that when their words have not power to remove the child’s unseasonable propensity towards it, the real things may quench their longing): so also Christ says, that they are of the evil one, not to indicate that the old law is of the devil, but in order that with most exceeding earnestness He might lead them away from their ancient poverty. And to them He says these things; but with regard to the Jews, who were insensible and persevered in the same ways, He has anointed their city all round with the terror of captivity, as with some bitter drug, and made it inaccessible. But since not even this had power to restrain them, but they desired to see it again, running to it, just as a child to the breast, He hid it from them altogether; both pulling it down, and leading away the more part of them far from it: as it is with our cattle; many, by shutting out the calves, in time induce them to forego their old familiar use of the milk.

For since you are not persuaded out of the Scriptures, I am compelled to shame you by them that are without. This God also did unto the Jews, when He said, Go forth unto the Isles of Chittim, and send unto Kedar, and know if nations will change their gods; which yet are no gods. And to the brutes likewise He sends us oftentimes, saying on this wise, Go to the ant, thou sluggard, and emulate her ways: and go forth to the bee.

Homily 18 on Matthew

Further: even though one were of necessity to go about naked on account of this sort of self-denial, neither so were it any disgrace. Since Adam too was naked Genesis 2:25 in paradise, and was not ashamed; and Isaiah was naked, and barefoot, and more glorious than all the Jews; Isaiah 20:2-3 and Joseph Genesis 39:12 also, when he stripped himself, did then more than ever shine forth. For to be thus naked is no evil, but to be so clad, as we now are, with costly garments, this is both disgraceful and ridiculous. For this cause, you see, those had praise of God, but these He blames, both by prophets and by apostles.

Hate not then the man that does you wrong, who is procuring you such good things, and bringing you to so great honor. Curse not him that uses you despitefully; for so have you undergone the labor, but art deprived of the fruit; you will bear the loss, but lose the reward; which is of the utmost folly, having borne the more grievous, not to bear what is less than it. But how, says one, is it possible for this to take place? Having seen God become man, and descend so far, and suffer so much for your sake, do you still inquire and doubt, how it is possible to forgive your fellow-servants their injuriousness? Do you not hear Him on the cross, saying, Forgive them, for they know not what they do? Luke 23:34 Do you not hear Paul, when he says, He who is gone up on high, and is sitting on the right hand intercedes for us? Romans 8:34 Do you see not that even after the cross, and after He had been received up, He sent the apostles unto the Jews that had slain Him, to bring them His ten thousand blessings, and this, though they were to suffer ten thousand terrors at their hands?

Homily 22 on Matthew

7. And yet God would have us demand things of Him, and for this accounts Himself greatly bound to you. For He alone of all debtors, when the demand is made, counts it a favor, and gives what we have not lent Him. And if He should see him pressing earnestly that makes the demand, He pays down even what He has not received of us; but if sluggishly, He too keeps on making delays; not through unwillingness to give, but because He is pleased to have the demand made upon Him by us. For this cause He told you also the example of that friend, who came by night, and asked a loaf; Luke 11:5-8 and of the judge that feared not God, nor regarded men. Luke 18:1-8 And He stayed not at similitudes, but signified it also in His very actions, when He dismissed that Phœnician woman, having filled her with His great gift. For through her He signified, that He gives to them that ask earnestly, even the things that pertain not to them. For it is not meet, says He, to take the children’s bread, and to give it unto the dogs. But for all that He gave, because she demanded of him earnestly. But by the Jews He showed, that to them that are careless, He gives not even their own. They accordingly received nothing, but lost what was their own. And while these, because they asked not, did not receive so much as their very own; she, because she assailed Him with earnestness, had power to obtain even what pertained to others, and the dog received what was the children’s. So great a good is importunity. For though thou be a dog, yet being importunate, you shall be preferred to the child being negligent: for what things affection accomplishes not, these, all of them, importunity did accomplish. Say not therefore, God is an enemy to me, and will not hearken. He does straightway answer you, continually troubling him, if not because you are His friend, yet because of your importunity. And neither the enmity, or the unseasonable time, nor anything else becomes an hindrance. Say not, I am unworthy, and do not pray; for such was the Syrophœnician woman too. Say not, I have sinned much, and am not able to entreat Him whom I have angered; for God looks not at the desert, but at the disposition. For if the ruler that feared not God, neither was ashamed of men, was overcome by the widow, much more will He that is good be won over by continual entreaty.

8. Let us therefore draw near unto Him, and say, Truth, Lord; for even the dogs eat of the crumbs which fall from their masters’ table. Matthew 15:27 Let us draw near in season, out of season: or rather, one can never draw near out of season, for it is unseasonable not to be continually approaching. For of Him who desires to give it is always seasonable to ask: yea, as breathing is never out of season, so neither is praying unseasonable, but rather not praying. Since as we need this breath, so do we also the help that comes from Him; and if we be willing, we shall easily draw Him to us. And the prophet, to manifest this, and to point out the constant readiness of His beneficence, said, We shall find Him prepared as the morning. For as often as we may draw near, we shall see Him awaiting our movements. And if we fail to draw from out of His ever-springing goodness, the blame is all ours. This, for example, was His complaint against certain Jews, when He said, My mercy is as a morning cloud, and as the early dew it goes away. And His meaning is like this; I indeed have supplied all my part, but you, as a hot sun coming over scatters both the cloud and the dew, and makes them vanish, so have ye by your great wickedness restrained the unspeakable Beneficence.

Homily 23 on Matthew

But if to many of the less attentive, it seem yet rather obscure, I will endeavor to explain it from the beginning. In this place, then, as it seems at least to me, He does not simply command us not to judge any of men’s sins, neither does He simply forbid the doing of such a thing, but to them that are full of innumerable ills, and are trampling upon other men for trifles. And I think that certain Jews too are here hinted at, for that while they were bitter accusing their neighbors for small faults, and such as came to nothing, they were themselves insensibly committing deadly sins. Herewith towards the end also He was upbraiding them, when He said, You bind heavy burdens, and grievous to be borne, but you will not move them with your finger, Matthew 23:4 and, ye pay tithe of mint and anise, and have omitted the weightier matters of the law, judgment, mercy, and faith. Matthew 23:23

Let them hearken, who shamelessly associate with all, and make the awful things contemptible. For the mysteries we too therefore celebrate with closed doors, and keep out the uninitiated, not for any weakness of which we have convicted our rites, but because the many are as yet imperfectly prepared for them. For this very reason He Himself also discoursed much unto the Jews in parables, because they seeing saw not. For this, Paul likewise commanded to know how we ought to answer every man. Colossians 4:6

Here He seems to me to be hinting at the Jews also, who were exhibiting such fruits. Wherefore also He reminded them of the sayings of John, in the very same terms delineating their punishment. For he too said the very same, making mention to them of an axe, and of a tree cut down, and of unquenchable fire.

Homily 24 on Matthew

Not every one that says unto me, Lord, Lord, shall enter into the kingdom of Heaven, but he that does the will of my Father which is in Heaven.

Wherefore said He not, but he that does my will? Because for the time it was a great gain for them to receive even this first; yea it was very great, considering their weakness. And moreover He intimated the one also by the other. And withal this may be mentioned, that in fact there is no other will of the Son besides that of the Father.

And here He seems to me to be censuring the Jews chiefly, laying as they did the whole stress upon the doctrines, and taking no care of practice. For which Paul also blames them, saying, Behold you are called a Jew, and restest in the law, and makest your boast of God, and know His will: bearest the name of a Jew,” etc., following the reading ε δ, which is abundantly attested. Chrysostom has ἴδεἀγπη.—R.]}}–>Who then are these men? you ask. Many of them that believed received gifts such as he that was casting out devils, and was not with Him; such as Judas; for even he too, wicked as he was, had a gift. And in the Old Testament also this may be found, in that grace has oftentimes wrought upon unworthy persons, that it might do good to others. That is, since all men were not meet for all things, but some were of a pure life, not having so great faith, and others just the contrary; by these sayings, while He urges the one to show forth much faith, the others too He was summoning by this His unspeakable gift to become better men. Wherefore also with great abundance did He bestow that grace. For we wrought, it is said, many mighty works. But then will I profess unto them, I knew you not. For now indeed they suppose they are my friends; but then shall they know, that not as to friends did I give to them.

Such an one was Ahab, but not such Elijah (since when we have put virtue and vice along side of one another, we shall know more accurately the difference): for the one had built upon the rock, the other on the sand; wherefore though he were a king, he feared and trembled at the prophet, at him that had only his sheepskin. Such were the Jews but not the apostles; and so though they were few and in bonds, they exhibited the steadfastness of the rock; but those, many as they were, and in armor, the weakness of the sand. For so they said, What shall we do to these men? Acts 4:16 Do you see those in perplexity, not who are in the hands of others, and bound, but who are active in holding down and binding? And what can be more strange than this? Have you hold of the other, and art yet in utter perplexity? Yes, and very naturally. For inasmuch as they had built all on the sand, therefore also were they weaker than all. For this cause also they said again, What do ye, seeking to bring this man’s blood upon us? Acts 5:28 What says he? Do you scourge, and are you in fear? Do you entreat despitefully, and art in dismay? Do you judge, and yet tremble? So feeble is wickedness.

Homily 25 on Matthew

But wherefore did He command him also to show himself to the priest, and to offer a gift? To fulfill the law here again. Leviticus 14:1-32 For neither did He in every instance set it aside, nor in every instance keep it, but sometimes He did the one, sometimes the other; by the one making way for the high rule of life that was to come, by the other checking for a while the insolent speech of the Jews, and condescending to their infirmity. And why marvel, if just at the beginning He Himself did this, when even the very apostles, after they were commanded to depart unto the Gentiles, after the doors were opened for their teaching throughout the world, and the law shut up, and the commandments made new, and all the ancient things had ceased, are found sometimes observing the law, sometimes neglecting it?

And to pass over all the rest, which exceed the sand in multitude; what is equal to the dispensation that has taken place for our sake? In that what was more precious to Him than all, even His only-begotten Son, Him He gave for us His enemies; and not only gave, but after giving, did even set Him before us as food; Himself doing all things that were for our good, both in giving Him, and in making us thankful for all this. For because man is for the most part unthankful, He does Himself everywhere take in hand and bring about what is for our good. And what He did with respect to the Jews, by places, and times, and feasts, reminding them of His benefits, that He did in this case also, by the manner of the sacrifice bringing us to a perpetual remembrance of His bounty in these things.

5. Now what great thing does He ask, in requiring us to be thankful in return for such tender care? Let us then obey, and everywhere keep up this. Since neither were the Jews by anything ruined so much, as by being unthankful; those many stripes, one after another, were brought upon them by nothing else than this; or rather even before those stripes this had ruined and corrupted their soul. For the hope of the unthankful, says one, is like the winter’s hoar frost; Wisdom 16:29 it benumbs and deadens the soul, as that does our bodies.

Homily 26 on Matthew

And straightway the work followed, bearing witness to his character. nothing; for the question is, whether each of them has set before us the zealousness of the man, and his having had the right opinion concerning Christ. But it is likely, that after sending his friends, he himself also came and said these things. And if Luke did not speak of the one, no more did Matthew of the other; and this is not the part of men disagreeing among themselves, but rather of those that are filling up the things omitted by one another. But see by another thing also how Luke has proclaimed his faith, saying that his servant was ready to die. Luke 7:2 Nevertheless, not even this cast him into despondency, neither did it cause him to give up: but even so he trusted that he should prevail. And if Matthew affirm Christ to have said, I have not found so great faith, no, not in Israel, and hereby to show clearly that he was not an Israelite; while Luke says, He built our synagogue; neither is this a contradiction. For it was possible for one, even though not a Jew, both to build the synagogue, and to love the nation.

And yet it was not he that pressed it, but Christ that offered it: nevertheless even so he feared, lest perchance he should be thought to be going beyond his own deservings, and to be drawing upon himself a thing above his strength. Do you see his wisdom? Mark the folly of the Jews, in saying, He was worthy for whom He should do the favor. Luke 7:4 For when they should have taken refuge in the love of Jesus towards man, they rather allege this man’s worthiness; and know not so much as on what ground to allege it. But not so he, but he affirmed himself even in the utmost degree unworthy, not only of the benefit, but even of receiving the Lord in his house. Wherefore even when he said, My servant lies sick, he did not add, speak, for fear lest he should be unworthy to obtain the gift; but he merely made known his affliction. And when he saw Christ zealous in His turn, not even so did he spring forward, but still continues to keep to the end his own proper measure.

And if any one should say, wherefore did not Christ honor him in return? we would say this, that He did make return to him in honor, and that exceedingly: first by bringing out his mind, which thing chiefly appeared by His not coming to his house; and in the second place, by introducing him into His kingdom, and preferring him to the whole Jewish nation. For because he made himself out unworthy even to receive Christ into his house, he became worthy both of a kingdom, and of attaining unto those good things which Abraham enjoyed.

But wherefore, one may say, was not the leper commended, who showed forth things greater than these? For he did not so much as say, speak the word, but what was far more, be willing only, which is what the prophet says concerning the Father, He has done whatsoever He pleased. But he also was commended. For when He said, Offer the gift that Moses commanded, for a testimony unto them, Matthew 8:4 He means nothing else but, you shall be an accuser of them, in that you believed. And besides, it was not the same for one that was a Jew to believe, and for one from without that nation. For that the centurion was not a Jew is evident, both from his being a centurion and from its being said, I have not found so great faith, no, not in Israel. And it was a very great thing for a man who was out of the list of the Jewish people to admit so great a thought. For he did no less than imagine to himself, as it seems to me, the armies in Heaven; or that the diseases and death, and everything else, were so subject to Him, as his soldiers to himself.

And not by this alone did He honor him, but also by signifying upon whose casting out he is brought in. For now from this time forth He proceeds to make known to all, that salvation is by faith, not by works of the law. And this is why not to Jews only, but to Gentiles also the gift so given shall be proffered, and to the latter rather than to the former. For think not, says He, by any means, that so it has come to pass in regard of this man alone; nay, so it shall be in regard of the whole world. And this He said, prophesying of the Gentiles, and suggesting to them good hopes. For in fact there were some following Him from Galilee of the Gentiles. And this He said, on the one hand, not letting the Gentiles despair, on the other, putting down the proud spirits of the Jews.

For not at all among Jews only may one see this taking place, but also among them that have believed. For Judas too was a child of the kingdom, and it was said to him with the disciples, You shall sit on twelve thrones; Matthew 19:28 yet he became a child of hell; whereas the Ethiopian, barbarian as he was, and of them from the east and west, shall enjoy the crowns with Abraham, and Isaac, and Jacob. This takes place among us also now. For many, says He, that are first shall be last, and the last first. Matthew 19:30 And this He says, that neither the one may grow languid, as unable to return; nor the others be confident, as standing fast. This John also declared before from the beginning, when he said, God is able of these stones to raise up children unto Abraham. Matthew 3:9 Thus, since it was so to come to pass, it is proclaimed long before; that no one may be confounded at the strangeness of the event. But he indeed speaks of it as a possible thing (for he was first); Christ on the other hand as what will surely be, affording the proof of it from His works.

Nevertheless all these darts that noble person drew out of his soul, and so shone forth after this, so wiped out the stain, became so pure, that his offspring even after his death had their sins mitigated by him: and that which was said of Abraham, we find God saying the same of this man also; or rather, much more of the latter. For with respect to the patriarch it is said, I remembered my covenant with Abraham; Exodus 2:24 but here He says not the covenant, but how? I will defend this city for my servant David’s sake. Isaiah 37:35 And besides, on account of His favor towards him, He suffered not Solomon to fall from the kingdom, great as the sin was which he had committed. And so great was the glory of the man, that Peter, so many years after, in exhorting the Jews, spoke on this wise: Let me freely speak unto you of the patriarch David, that he is both dead and buried. Acts 2:29 And Christ too, discoursing with the Jews, signifies him after his sin to have had the Spirit vouchsafed to such a degree, that he was counted worthy to prophesy again even concerning His Godhead; and thereby stopping their mouths, He said, How then does David in spirit call Him Lord, saying, The Lord said to my Lord, Sit on my right hand? And much as with Moses, so it fell out also with David. For as Miriam, even against Moses’ will, was punished by God for insolence to her brother, Numbers 12:13-14 because He greatly loved the holy man; even so this man, injuriously treated by his son, God did swiftly avenge, and that against his will.

Homily 27 on Matthew

3. Now when Jesus saw great multitudes about Him, He gave commandment to depart unto the other side. Matthew 8:18

Do you see again His freedom from ostentation? In that as the others say, He charged the devils not to say it was He, so this writer says, He repels the multitudes from Him. Now in so doing, He was at once both training us to be moderate, and at the same time allaying the envy of the Jews, and teaching us to do nothing for display. For He was not, we know, a healer to bodies only, but a curer also of the soul, and a teacher of self-restraint; by both disclosing Himself, both by putting away their diseases, and by doing nought for display. Because they indeed were cleaving unto Him, loving Him, and marvelling at Him, and desiring to look upon Him. For who would depart from one who was doing such miracles? Who would not long, were it only to see the face, and the mouth that was uttering such words?

Master, I will follow You wherever You go. Matthew 8:19

Do you see how great his arrogance? For as not deigning to be numbered with the multitude, and indicating that he is above the common sort, so he comes near. Because such is the Jewish character; full of unseasonable confidence. So too another afterwards, when all men were keeping silence, of his own accord springs up, and says, Which is the first commandment?

And see how in this also He shows forth great moderation: in that He said not, I have it indeed, but despise it, but I have it not. Do you see what exact care goes along with His condescension? Even as when He eats and drinks, when He seems to be acting in an opposite way to John, this too He does for the sake of the Jews‘ salvation, or rather for that of the whole world, at once both stopping the mouths of the heretics, and desiring to win also more abundantly those of that day to Himself.

Homily 29 on Matthew

This paralytic, however, was different from that one who is set forth in John. John 5:1 For he lay at the pool, but this at Capernaum; and that man had his infirmity thirty and eight years, but concerning this, no such thing is mentioned; and the other was in a state destitute of protectors, but this had some to take care of him, who also took him up, and carried him. And to this He says, Son, your sins be forgiven you, but to that He says, Will you be made whole? John 5:6 And the other He healed on a sabbath day, but this not on a sabbath, for else the Jews would have laid this also to His charge; and in the case of this man they were silent, but in that of the other they were instant in persecuting him.

Homily 30 on Matthew

But why did he say he was sitting at the receipt of custom? To indicate the power of Him that called him, that it was not when he had left off or forsaken this wicked trade, but from the midst of the evils He drew him up; much as He converted the blessed Paul also when frantic and raging, and darting fire; which thing he himself makes a proof of the power of Him that called him, saying to the Galatians, You have heard of my conversation in time past in the Jews‘ religion, how that beyond measure I persecuted the church of God. Galatians 1:13 And the fishermen too He called when they were in the midst of their business. But that was a craft not indeed in bad report, but of men rather rudely bred, not mingling with others, and endowed with great simplicity; whereas the pursuit now in question was one full of all insolence and boldness, and a mode of gain whereof no fair account could be given, a shameless traffic, a robbery under cloak of law: yet nevertheless He who uttered the call was ashamed of none of these things.

Homily 32 on Matthew

But this is no light charge against the Jews; when these men, though their eyes were struck out, receive the faith by hearing alone, but they beholding the miracles, and having their sight to witness what was happening, do all just contrary. And see their earnestness also, both by their cry, and by their prayer itself. For they did not merely approach Him, but with loud cries, and alleging nought else but mercy.

And contemplate Him here too beginning from love to man, not with any requital. For He had compassion, because they were troubled and scattered abroad as sheep having no shepherd. This is His charge against the rulers of the Jews, that being shepherds they acted the part of wolves. For so far from amending the multitude, they even marred their progress. For instance, when they were marvelling and saying, It was never so seen in Israel: these were affirming the contrary, He casts out devils through the prince of the devils.

For think not at all, says He, because they insult me, and call me demoniac, that I hate them and turn away from them. Nay, as I sought earnestly to amend them in the first place, so keeping you away from all the rest, to them do I send you as teachers and physicians. And I not only forbid you to preach to others before these, but I do not suffer you so much as to touch upon the road that leads there, nor to enter into such a city. Because the Samaritans too are in a state of enmity with the Jews. And yet it was an easier thing to deal with them, for they were much more favorably disposed to the faith; but the case of these was more difficult. But for all this, He sends them on the harder task, indicating his guardian care of them, and stopping the mouths of the Jews, and preparing the way for the teaching of the apostles, that people might not hereafter blame them for entering in to men uncircumcised, Acts 11:3 and think they had a just cause for shunning and abhorring them. And he calls them lost, not stray, sheep, in every way contriving how to excuse them, and winning their mind to himself.

Homily 33 on Matthew

Let not then any one account His injunctions impracticable. For He beyond all others knows the nature of things; He knows that fierceness is not quenched by fierceness, but by gentleness. And if in men’s actual deeds too you would see this result, read the book of the Acts of the Apostles, and you will see how often, when the people of the Jews had risen up against them and were sharpening their teeth, these men, imitating the dove, and answering with suitable meekness, did away with their wrath, quenched their madness, broke their impetuosity. As when they said, Did not we strictly command you, that you should not speak in this name? Acts 5:28 although able to work any number of miracles, they neither said nor did anything harsh, but answered for themselves with all meekness, saying, Whether it be right to hearken unto you more than unto God, judge ye. Acts 4:19

O how great is the power of Him that speaks! How great the self-command of them that hear! For indeed we have great cause to marvel, how they did not straightway dart away from Him on hearing these things, apt as they were to be startled at every sound, and such as had never gone further than that lake, around which they used to fish; and how they did not reflect, and say to themselves, And whither after all this are we to flee? The courts of justice against us, the kings against us, the governors, the Synagogues of the Jews, the nations of the Gentiles, the rulers, and the ruled. (For hereby He not only forewarned them of Palestine, and the ills therein, but discovered also the wars throughout the world, saying, You shall be brought before kings and governors; signifying that to the Gentiles also He was afterwards to send them as heralds.) You have made the world our enemy, You have armed against us all them that dwell on the earth, peoples, tyrants, kings.

Homily 34 on Matthew

And wherefore said He not only, Preach on the housetops, and Speak in the light, but added also, What I tell you in darkness, and What ye hear in the ear? It was to raise up their spirits. As therefore when He said, He that believes in me, the works that I do shall he do also, and greater works than these shall he do; John 14:12 even so here too, to signify that He will do it all by them, and more than by Himself, He inserted this. For the beginning indeed, says He, I have given, and the prelude; but the greater part it is my will to effect through you. Now this is the language of one not commanding only, but also declaring beforehand what was to be, and encouraging them with His sayings, and implying that they should prevail over all, and quietly also removing again their distress at the evil report. For as this doctrine, after lying hid for a while, shall overspread all things, so also the evil suspicion of the Jews shall quickly perish.

Homily 35 on Matthew

But if any think these things intolerable, let them be reminded of an ancient history. For in times of old also this came to pass, which thing especially shows the old covenant to be akin to the new, and Him who is here speaking, the same with the giver of those commands. I mean that in the case of the Jews also, when each had slain his neighbor, then He laid aside His anger against them; both when they made the calf, and when they were joined to Baal Peor. Where then are they that say, That God is evil, and this good? For behold He has filled the world with blood, shed by kinsmen. Nevertheless even this we affirm to be a work of great love towards man.

For indeed among the Jews also something of the kind took place. That is, there were prophets, and false prophets, and the people was divided, and families were in dissension; and some believed the one, and some the other. Wherefore the prophet admonishes, saying, Trust ye not in friends, have not hope in guides; yea, even of her that lies in your bosom beware, in respect of communicating anything to her: and, A man’s enemies are the men that are in his own house. Micah 7:5-6

Again, God said to Moses in the hearing of the Jews, Let me alone, that I may consume the people, Exodus 32:10 (for though they were not present when God was saying this, yet they were to hear it afterwards): but privately He gives him directions of the opposite tenor. And this, Moses upon constraint revealed afterwards, thus saying, What? Did I conceive them, that you say to me, Carry them, as a nurse would carry the sucking child in her bosom?

So also, when he was admonishing those of the Gentiles, in his Epistle to the Romans, not to be highminded against the Jews, he brought forward also the wild olive, and he seems to be saying one thing to these, another to those. Romans 11:17

Homily 36 on Matthew

Whence it is evident, that neither did he send as being himself in doubt, nor did he ask in ignorance. Since no one surely could say this, that though he knew it fully, yet on account of his prison he was become rather timid: for neither was he looking to be delivered therefrom, nor if he did look for it, would he have betrayed his duty to God, armed as he was against various kinds of death. For unless he had been prepared for this, he would not have evinced so great courage towards a whole people, practised in shedding blood of prophets; nor would he have rebuked that savage tyrant with so much boldness in the midst of the city and the forum, severely chiding him, as though he were a little child, in hearing of all men. And even if he were grown more timid, how was he not ashamed before his own disciples, in whose presence he had so often borne witness unto Him, but asked his question by them, which he should have done by others? And yet surely he knew full well, that they too were jealous of Christ, and desired to find some handle against Him. And how could he but be abashed before the Jewish people, in whose presence he had proclaimed such high things? Or what advantage accrued to him thereby, towards deliverance from his bonds? For not for Christ’s sake had he been cast into prison, nor for having proclaimed His power, but for his own rebuke touching the unlawful marriage. And what child so silly, what person so frantic, but that so he would have put on himself their character?

For what intent then did he send to ask? John’s disciples were starting aside from Jesus, and this surely any one may see, and they had always a jealous feeling towards Him. And it is plain, from what they said to their master: He that was with you, it is said, beyond Jordan, to whom you bore witness, behold, the same baptizes, and all men come unto Him. John 3:26 And again, There arose a question between John’s disciples and the Jews about purifying. And again they came unto Him, and said, Why do we and the Pharisees fast oft, but Your disciples fast not? Matthew 9:14 For as yet they knew not who Christ was, but imagining Jesus to be a mere man, but John greater than after the manner of man, were vexed at seeing the former held in estimation, but the latter, as he had said, now ceasing. And this hindered them from coming unto Him, their jealousy quite blocking up the access. Now so long as John was with them, he was exhorting them continually and instructing them, and not even so did he persuade them; but when he was now on the point of dying, he uses the more diligence: fearing as he did lest he might leave a foundation for bad doctrine, and they continue broken off from Christ. For as he was diligent even at first to bring to Christ all that pertained to himself; so on his failing to persuade them, now towards his end he does but exert the more zeal.

Go and show John again those things which you do hear and see; the blind receive their sight, and the lame walk, and the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have the gospel preached unto them. Matthew 4:5 And he added, And blessed is he, whosoever shall not be offended in me; implying that He knows even their unuttered thoughts. For if He had said, I am He, both this would have offended them, as I have already said; and they would have thought, even if they had not spoken, much as the Jews said to Him, You bear record of Yourself. Wherefore He says not this Himself, but leaves them to learn all from the miracles, freeing what He taught from suspicion, and making it plainer. Wherefore also He covertly added His reproof of them. That is, because they were offended in Him, He by setting forth their case and leaving it to their own conscience alone, and by calling no witness of this His accusation, but only themselves that knew it all, did thus also draw them the more unto Himself, in saying, Blessed is he, whosoever shall not be offended in me. For indeed His secret meaning was of them when He said this.

What then? one may say, were they wronged, who lived before His coming? By no means, for men might then be saved, even though they had not confessed Christ. For this was not required of them, but not to worship idols, and to know the true God. For the Lord your God, it is said, is one Lord. Deuteronomy 6:4 Therefore the Maccabees were admired, because for the observance of the law they suffered what they did suffer; and the three children, and many others too among the Jews, having shown forth a very virtuous life, and having maintained the standard of this their knowledge, had nothing more required of them. For then it was sufficient for salvation, as I have said already, to know God only; but now it is so no more, but there is need also of the knowledge of Christ. Therefore He said, If I had not come and spoken unto them, they had not had sin, but now they have no cloak for their sin.

Let us not then any more bring in such old wives’ doctrines, and Jewish fables. Hear at least what Paul says touching these things. For as many as have sinned without law, shall also perish without law; Romans 2:12 where his discourse is of those who lived in the time before the law; and, As many as have sinned in the law, shall be judged by the law, Romans 2:12 speaking of all after Moses. And, That the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, Romans 1:18 and, indignation and wrath, tribulation and anguish upon every soul of man that works evil, of the Jew first, and also of the Gentile. Romans 2:8-9 And yet countless were the evils which the Gentiles have suffered in this world, and this is declared alike by the histories of the heathens, and by the Scriptures that are in our hands. For who could recount the tragic calamities of the Babylonians, or those of the Egyptians? But in proof that they who, not having known Christ before His coming in the flesh, yet refrained from idolatry and worshipped God only, and showed forth an excellent life, shall enjoy all the blessings; hear what is said: But glory, and honor, and peace to every one that works good, to the Jew first, and also to the Gentile. Do you see that for their good deeds there are many rewards, and chastisements again, and penalties for such as have done the contrary?

Homily 37 on Matthew

And in correcting the people, He does not publish their suspicion, but adds only the solution of the thoughts that were mentally disturbing them: signifying that He knew the secrets of all men. For He says not, as unto the Jews, Wherefore think ye evil? Matthew 9:4 Because if they had it in their minds, not of wickedness did they so reason, but of ignorance on the points that had been spoken of. Wherefore neither does He discourse unto them in the way of rebuke, but merely sets right their understanding, and defends John, and signifies that he is not fallen away from his former opinion, neither is he changed, not being at all a man easily swayed and fickle, but steadfast and sure, and far from being such as to betray the things committed unto him.

2. When therefore as well by the place, as by his garments, and by their concourse unto Him, He had delineated his character, He proceeds to bring in the prophet. For having said, Why went ye out? To see a prophet? Yea I say unto you, and more than a prophet; He goes on, For this is he of whom it is written, Behold, I send my messenger before Your face, which shall prepare Your way before You. Matthew 11:10 Having before set down the testimony of the Jews, He then applies that of the prophets; or rather, He puts in the first place the sentence of the Jews, which must have been a very strong demonstration, the witness being borne by his enemies; secondly, the man’s life; thirdly, His own judgment; fourthly, the prophet; by all means stopping their mouths.

Now what He said is like this: woman has not borne a greater than this man. And His very sentence is indeed sufficient; but if you are minded to learn from facts also, consider his table, his manner of life, the height of his soul. For he so lived as though he were in heaven: and having got above the necessities of nature, he travelled as it were a new way, spending all his time in hymns and prayers, and holding intercourse with none among men, but with God alone continually. For he did not so much as see any of his fellow-servants, neither was he seen by any one of them; he fed not on milk, he enjoyed not the comfort of bed, or roof, or market, or any other of the things of men; and yet he was at once mild and earnest. Hear, for example, how considerately he reasons with his own disciples, courageously with the people of the Jews, how openly with the king. For this cause He said also, There has not risen among them that are born of women a greater than John the Baptist.

3. But lest the exceeding greatness of His praises should produce a sort of extravagant feeling, the Jews honoring John above Christ; mark how He corrects this also. For as the things which edified His own disciples did harm to the multitudes, they supposing Him an easy kind of person; so again the remedies employed for the multitudes might have proved more mischievous, they deriving from Christ’s words a more reverential opinion of John than of Himself.

Let us ask the Jews then, Is fasting a good thing, and to be admired? You should then have obeyed John, and received him, and believed his sayings. For so would those sayings have led you towards Jesus. Is fasting, on the other hand, a thing grievous, and burdensome? Then should you have obeyed Jesus, and have believed in Him that came the opposite way. Thus, either way, you would have found yourselves in the kingdom. But, like an intractable wild beast, they were speaking evil of both. The fault is not then theirs who were not believed, but they are to be blamed who did not believe. For no man would ever choose to speak evil of opposite things, any more than he would on the other hand commend them. I mean thus: he that approves the cheerful and free character, will not approve him that is sad and grave; he that commends the man of a sad countenance will not commend the cheerful man. For it is a thing impossible to give your vote both ways at once. Therefore also He says, We have piped unto you, and you have not danced; that is, I have exhibited the freer kind of life, and you obeyed not: and, We have mourned, and you have not lamented; that is, John followed the rugged and grave life, and you took no heed. And He says not, he this, I that, but the purpose of both being one, although their modes of life were opposite, for this cause He speaks of their doings as common. Yea, for even their coming by opposite ways arose out of a most exact accordance, such as continued looking to one and the same end. What sort of excuse then can you have after all this?

Homily 38 on Matthew

And how, some one may say, is the burden light, when He says, Except one hate father and mother; and, Whosoever takes not up his cross, and follows after me, is not worthy of me: and, Whosoever forsakes not all that he has, cannot be my disciple: when He commands even to give up our very life? Matthew 16:25 Let Paul teach you, saying, Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Romans 8:35  And that, The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. Romans 8:18 Let those teach you, who return from the council of the Jews after plenty of stripes, and rejoice that they were counted worthy to suffer shame for the name of Christ. Acts 5:41 And if you are still afraid and tremblest at hearing of the yoke and the burden, the fear comes not of the nature of the thing, but of your remissness; since if you are prepared, and in earnest, all will be easy to you and light. Since for this cause Christ also, to signify that we too must needs labor ourselves, did not mention the gracious things only, and then hold His peace, nor the painful things only, but set down both. Thus He both spoke of a yoke, and called it easy; both named a burden, and added that it was light; that you should neither flee from them as toilsome, nor despise them as over easy.

Homily 39 on Matthew

 At that time Jesus went on the Sabbath day through the grain; and His disciples were a hungered, and began to pluck the ears of grain, and to eat.

But Luke says, On a double Sabbath. Now what is a double Sabbath? When the cessation from toil is twofold, both that of the regular Sabbath, and that of another feast coming upon it. For they call every cessation from toil, a sabbath.

But why could He have led them away from it, who foreknew all, unless it had been His will that the Sabbath should be broken? It was His will indeed, but not simply so; wherefore He never breaks it without a cause, but giving reasonable excuses: that He might at once bring the law to an end, and not startle them. But there are occasions on which He even repeals it directly, and not with circumstance: as when He anoints with the clay the eyes of the blind man; John 9:6, 14 as when He says, My Father works hitherto, and I work. And He does so, by this to glorify His own Father, by the other to soothe the infirmity of the Jews. At which last He is laboring here, putting forward as a plea the necessity of nature; although in the case of acknowledged sins, that could not of course ever be an excuse. For neither may the murderer make his anger a plea, nor the adulterer allege his lust, no, nor any other excuse; but here, by mentioning their hunger, He freed them from all blame.

And observe His reproving manner: Have ye not read what David did? For great indeed was that prophet’s glory, so that Peter also afterwards pleading with the Jews, spoke on this wise, Let me freely speak unto you of the patriarch David, that he is both dead and buried. Acts 2:29

Yet not even this suffices for salvation. For we must not only be delivered out of Egypt, but we must also enter into the promise. Since the Jews too, as Paul says, both went through the Red Sea, and ate manna, and drank spiritual drink, but nevertheless they all perished.

Homily 40 on Matthew

The prophet celebrates His meekness, and His unspeakable power, and opens to the Gentiles a great door and effectual; he foretells also the ills that are to overtake the Jews, and signifies His unanimity with the Father. For behold, says He, my servant, whom I have chosen, my beloved, in whom my soul is well pleased. Now if He chose Him, not as an adversary does Christ set aside the law, nor as being an enemy of the lawgiver, but as having the same mind with Him, and the same objects.

And this one may see even from those of former times. When, for instance, was David to be admired; when he rejoiced, or when he was in anguish? When, the people of the Jews? Groaning and calling upon God, or exulting in the wilderness, and worshipping the calf? Wherefore Solomon too, who best of all men knew what pleasure is, says, It is better to go to the house of mourning, than to the house of laughter. Ecclesiastes 7:2 Wherefore Christ also blesses the one, saying, Blessed are they that mourn, Matthew 5:4 but the other sort He bewails, saying, Woe unto you that laugh, for you shall weep. Luke 6:25 And very fitly. For in delight the soul is more relaxed and effeminate, but in mourning it is braced up, and grows sober, and is delivered from the whole swarm of passions, and becomes higher and stronger.

Homily 41 on Matthew

But to me He seems here to be hinting also at the Jews, setting them on the devil’s side. For they too were against Him, and were scattering what He gathered. As to the fact that He was hinting at them also, He declared it by speaking thus,

Therefore I say unto you, that all manner of sin and blasphemy shall be forgiven unto men.

Homily 43 on Matthew

7. Wherefore, to proceed, together with the punishment let me speak also of the shame. For as the Jews shall then be condemned by the Ninevites, so we too by many that seem beneath us now.

Homily 44 on Matthew

And what was it they wished to say? For if it were touching the doctrines of the truth, they ought to have propounded these things publicly, and stated them before all, that the rest also might have the benefit: but if about other matters that concerned themselves, they ought not to have been so urgent. For if He suffered not the burial of a father, lest the attendance on Him should be interrupted, much less ought they to have stopped His discourse to the people, for things that were of no importance. Whence it is clear, that nothing but vainglory led them to do this; which John too declares, by saying, Neither did His brethren believe in Him; John 7:5 and some sayings too of theirs he reports, full of great folly; telling us that they were for dragging Him to Jerusalem, for no other purpose, but that they themselves might reap glory from His miracles. For if you do these things, it is said, show Yourself to the world. For there is no man that does anything in secret, and seeks himself to be manifest; when also He Himself rebuked them, attributing it to their carnal mind. That is, because the Jews were reproaching Him, and saying, Is not this the carpenter’s son, whose father and mother we know? And His brethren, are not they with us? they, willing to throw off the disparagement caused by His birth, were calling Him to the display of His miracles.

For this cause He quite repels them, being minded to heal their infirmity; since surely, had it been His will to deny His mother, He would have denied her then, when the Jews were reproaching Him. But as it is, we see that He takes so great care of her, as even at the very cross to commit her to the disciple whom He loved most of all, and to give him a great charge concerning her.

Homily 45 on Matthew

For in proof that our sin belongs not to nature, nor to necessity and compulsion, hear what He says to the apostles, But blessed are your eyes, for they see, and your ears, for they hear; Matthew 13:16 not meaning this kind of sight nor hearing, but that of the mind. For indeed these too were Jews, and brought up in the same circumstances; but nevertheless they took no hurt from the prophecy, because they had the root of His blessings well settled in them, their principle of choice, I mean, and their judgment.

For verily I say unto you, many prophets and righteous men have desired to see those things which you see, and have not seen them, and to hear those things which you hear, and have not heard them; Matthew 13:17 my coming, He means; my very miracles, my voice, my teaching. For here He prefers them not to these depraved only, but even to such as have done virtuously; yea, and He affirms them to be more blessed even than they. Why can this be? Because not only do these see what the Jews saw not, but even what those of old desired to see. For they indeed beheld by faith only: but these by sight too, and much more distinctly.

Homily 47 on Matthew

And how having elsewhere said, One sows, and another reaps, John 4:37 does He here say, it is Himself that sows? Because there again, He was speaking, to distinguish the apostles, not from Himself, but from the prophets, and that in the case of the Jews and Samaritans. Since certainly it was He who sowed through the prophets also.

Homily 49 on Matthew

And that which in the wilderness seemed to the Jews marvellous, (they said at least, Can He give bread also? Or prepare a table in the wilderness? ) this He shows forth in His works. With this view also He leads them into the wilderness, that the miracle might be very far beyond suspicion, and that no one might think that any village lying near contributed ought to the meal. For this reason He mentions the hour also, not the place only.

At all events, so greatly were the Jews amazed at Him for this, that they wished even to make Him a king, John 6:15 although with regard to the other miracles they did not so in any instance.

4. Let us learn therefore ourselves also to wait upon Jesus; but not for His bounty in things sensible, lest we be upbraided like the Jews. For ye seek me, says He, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. John 6:26 Therefore neither does He work this miracle continually, but a second time only; that they might be taught not to be slaves to their belly, but to cling incessantly to the things of the Spirit.

Homily 50 on Matthew

Now upon the Jews God every year bound in their feasts a memorial of His peculiar favors to them: but for you, every day, as I may say, through these mysteries.

Homily 51 on Matthew

For indeed all the religion of the Jews is comprised in this; if you take this away, you have even taken away all. For hereby He signifies, that circumcision too must be abrogated. But of Himself He does not prominently introduce this (forasmuch as that was older than the other commandments, and had higher estimation), but He enacts it by His disciples. For so great a thing was it, that even the disciples after so long a time being minded to do it away, first practise it, and so put it down. Acts 16:3

Then He establishes His saying by our common nature, and with a view to their cure. For when He says, It goes into the belly, and is cast out into the draught, he is still answering according to the low views of the Jews. For He says, it abides not, but goes out: and what if it abode? It would not make one unclean. But not yet were they able to hear this.

And one may remark, that because of this the lawgiver allows just so much time, as it may be remaining within one, but when it is gone forth, no longer. For instance, at evening He bids you wash yourself, and so be clean; measuring the time of the digestion, and of the excretion. Leviticus 11:24-25 But the things of the heart, He says, abide within, and when they are gone forth they defile, and not when abiding only. And first He puts our evil thoughts, a kind of thing which belonged to the Jews; and not as yet does He make His refutation from the nature of the things, but from the manner of production from the belly and the heart respectively, and from the fact that the one sort remains, the other not; the one entering in from without, and departing again outwards, while the others are bred within, and having gone forth they defile, and then more so, when they are gone forth. Because they were not yet able, as I said, to be taught these things with all due strictness.

Homily 52 on Matthew

The evangelist speaks against the woman, that he may show forth her marvellous act, and celebrate her praise the more. For when you hear of a Canaanitish woman, you should call to mind those wicked nations, who overset from their foundations the very laws of nature. And being reminded of these, consider also the power of Christ’s advent. For they who were cast out, that they might not pervert any Jews, these appeared so much better disposed than the Jews, as even to come out of their coasts, and approach Christ; while those were driving Him away, even on His coming unto them.

What is this new and strange thing? The Jews in their perverseness He leads on, and blaspheming He entreats them, and tempting Him He dismisses them not; but to her, running unto Him, and entreating, and beseeching Him, to her who had been educated neither in the law, nor in the prophets, and was exhibiting so great reverence; to her He does not vouchsafe so much as an answer.

But do thou, I pray you, together with her faith see also her humility. For He had called the Jews children, but she was not satisfied with this, but even called them masters; so far was she from grieving at the praises of others.

Hear the proud language of the Jews. We be Abraham’s seed, and were never in bondage to any man; John 8:33 and, We be born of God. John 8:41 But not so this woman, rather she calls herself a dog, and them masters; so for this she became a child. What then says Christ? O woman, great is your faith. Matthew 15:28

Do you see, how the woman indeed He healed with so much delay, but these immediately? Not because these are better than she is, but because she is more faithful than they. Therefore, while in her case He defers and delays, to manifest her constancy; on these He bestows the gift immediately, stopping the mouths of the unbelieving Jews, and cutting away from them every plea. For the greater favors one has received, so much the more is he liable to punishment, if he be insensible, and the very honor make him no better. Therefore you see the rich also proving wicked, are more punished than the poor, for not being softened even by their prosperity. For tell me not that they gave alms. Since if they gave not in proportion to their substance, not even so shall they escape; our alms being judged not by the measure of our gifts, but by the largeness of our mind. But if these suffer punishment, much more they that are eager about unnecessary things; who build houses of two and three stories, but despise the hungry; who give heed to covetousness, but neglect almsgiving.

Homily 53 on Matthew

Wherefore also He works another miracle, and then and not till then He reproves; I mean, He brings forward what they were reasoning in their hearts. But what were their reasonings? Because, so it is said, we have taken no bread. For as yet they were full of trepidation about the purifications of the Jews, and the observances of meats.

See how much good His reproof wrought. For it both led them away from the Jewish observances, and when they were remiss, made them more heedful, and delivered them from want of faith;

Homily 54 on Matthew

Wherefore has he mentioned the founder of the city? Because there was another besides, Cæsarea Stratonis. But not in that, but in this does He ask them, leading them far away from the Jews, so that being freed from all alarm, they might speak with boldness all that was in their mind.

And to instruct you how great a thing it was, their afterwards learning His doctrine complete, when the things that offend had passed by; learn it from this same leader of theirs. For this very Peter, he who after so many miracles proved so weak as even to deny Him, and to be in fear of a mean damsel; after the cross had come forth, and he had received the certain proofs of the resurrection, and there was nothing more to offend and trouble him, retained the teaching of the Spirit so immovable, that more vehemently than a lion he sprang upon the people of the Jews, for all the dangers and innumerable deaths which were threatened.

Homily 56 on Matthew

Wherefore does He take with Him these only? Because these were superior to the rest. And Peter indeed showed his superiority by exceedingly loving Him; but John by being exceedingly loved of Him; and James again by his answer which he answered with his brother, saying, We are able to drink the cup; nor yet by his answer only, but also by his works; both by the rest of them, and by fulfilling, what he said. For so earnest was he, and grievous to the Jews, that Herod himself supposed that he had bestowed herein a very great favor on the Jews, I mean in slaying him.

But besides that, one may mention another reason also: that because men were continually accusing Him of transgressing the law, and accounting Him to be a blasphemer, as appropriating to Himself a glory which belonged not to Him, even the Father’s, and were saying, This Man is not of God, because He keeps not the Sabbath day; John 9:16 and again, For a good work we stone You not, but for blasphemy, and because that Thou, being a man, makest Yourself God: John 10:33 that both the charges might be shown to spring from envy, and He be proved not liable to either; and that neither is His conduct a transgression of the law, nor His calling Himself equal to the Father an appropriation of glory not His own; He brings forward them who had shone out in each of these respects: Moses, because he gave the law, and the Jews might infer that he would not have overlooked its being trampled on, as they supposed, nor have shown respect to the transgressor of it, and the enemy of its founder: Elias too for his part was jealous for the glory of God, and were any man an adversary of God, and calling himself God, making himself equal to the Father, while he was not what he said, and had no right to do so; he was not the person to stand by, and hearken unto him.

And not thus only did He cheer them, but also by the excellency itself of the men, being such as He was especially requiring from themselves. I mean, that having said, If any man will come after me, let him take up his cross, and follow me; them that had died ten thousand times for God’s decrees, and the people entrusted to them, these persons He sets before them. Because each of these, having lost his life, found it. For each of them both spoke boldly unto tyrants, the one to the Egyptian, the other to Ahab; and in behalf of heartless and disobedient men; and by the very persons who were saved by them, they were brought into extreme danger; and each of them wishing to withdraw men from idolatry; and each being unlearned; for the one was of a slow tongue, Exodus 4:10 and dull of speech, and the other for his part also somewhat of the rudest in his bearing: and of voluntary poverty both were very strict observers; for neither had Moses made any gain, nor had Elias anything more than his sheepskin; and this under the old law, and when they had not received so great a gift of miracles. For what if Moses clave a sea? Yet Peter walked on the water, and was able to remove mountains, and used to work cures of all manner of bodily diseases, and to drive away savage demons, and by the shadow of his body to work those wonderful and great prodigies; and changed the whole world. And if Elias too raised a dead man, yet these raised ten thousand; and this before the spirit was as yet vouchsafed to them. He brings them forward accordingly for this cause also. For He would have them emulate their winning ways toward the people, and their presence of mind and inflexibility; and that they should be meek like Moses, and jealous for God like Elias, and full of tender care, as they were. For the one endured a famine of three years for the Jewish people; and the other said, If you will forgive them their sin, forgive; else blot me too out of the book, which you have written. Exodus 32:32 Now of all this He was reminding them by the vision.

And let none suppose us to condemn Elias as imperfect; we say not this; for indeed he was exceedingly perfect, but in his own times, when the mind of men was in some degree childish, and they needed this kind of schooling. Since Moses too was in this respect perfect; nevertheless these have more required of them than he. For unless your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the kingdom of Heaven. Matthew 5:20 For not into Egypt did they enter, but into the whole world, worse disposed than the Egyptians; neither were they to speak with Pharaoh, but to fight hand to hand with the devil, the very prince of wickedness. Yea, and their appointed struggle was, both to bind him, and to spoil all his goods; and this they did cleaving not the sea, but an abyss of ungodliness, through the rod of Jesse — an abyss having waves far more grievous. See at any rate how many things there were to put the men in fear; death, poverty, dishonor, their innumerable sufferings; and at these things they trembled more than the Jews of old at that sea. But nevertheless against all these things He persuaded them boldly to venture, and to pass as along dry ground with all security.

Homily 57 on Matthew

To show therefore that the Tishbite comes before that other advent, which has the judgment, He said this. And the reason too of his coming He teaches withal. And what is this reason? That when He has come, he may persuade the Jews to believe in Christ, and that they may not all utterly perish at His coming. Wherefore He too, guiding them on to that remembrance, says, And he shall restore all things; that is, shall correct the unbelief of the Jews that are then in being.

Hence the extreme accuracy of his expression; in that he said not, He will restore the heart of the son to the father, but of the father to the son. For the Jews being fathers of the apostles, his meaning is, that he will restore to the doctrines of their sons, that is, of the apostles, the hearts of the fathers, that is, the Jewish people’s mind.

But I say unto you, that Elias has come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of Man suffer of them. Then they understood that He spoke to them of John. Matthew 17:12-13

And yet neither the Scribes said this, nor the Scriptures; but because now they were sharper and more attentive to His sayings, they quickly caught His meaning.

And whence did the disciples know this? He had already told them, He is Elias, which was for to come; Matthew 11:14 but here, that he has come; and again, that Elias comes and will restore all things. But be not thou troubled, nor imagine that His statement wavers, though at one time He said, he will come, at another, he has come. For all these things are true. Since when He says, Elias indeed comes, and will restore all things, He means Elias himself, and the conversion of the Jews which is then to take place; but when He says, Which was for to come, He calls John, Elias, with regard to the manner of his administration. Yea, and so the prophets used to call every one of their approved kings, David; and the Jews, rulers of Sodom, Isaiah 1:10 and sons of Ethiopians; Amos 9:7 because of their ways. For as the other shall be forerunner of the second advent, so was this of the first.

But He, acquitting them of the charges before the people, imputes the greater part to him. For, O faithless and perverse generation, these are His words, how long shall I be with you? Matthew 17:17 not aiming at his person only, lest He should confound the man, but also at all the Jews. For indeed many of those present might probably be offended, and have undue thoughts of them.

Homily 58 on Matthew

And what is this “didrachma?” When God had slain the firstborn of the Egyptians, then He took the tribe of Levi in their stead. Afterwards, because the number of the tribe was less than of the firstborn among the Jews, for them that are wanting to make up the number, He commandeda shekel to be contributed: and moreover a custom came thereby in force, that the firstborn should pay this tribute.

Homily 59 on Matthew

Therefore I say, are we weak and easy to be overcome both by men, and by the devil, because we seek the opposite to this, and lock not our shields one with another, neither are fortified with godly love, but seek for ourselves other motives of friendship, some from relationship, some from long acquaintance, some from community of interest, some from neighborhood; and from every cause rather are we friends, than from godliness, when one’s friendships ought to be formed upon this only. But now the contrary is done; with Jews and with Greeks we sometimes become friends, rather than with the children of the church.

Homily 60 on Matthew

Are there then indeed nowhere two of one accord? Nay, in many places, perchance even everywhere. How then do they not obtain all things? Because many are causes of their failing. For either they often ask things inexpedient. And why do you marvel, if this is the case with some others, whereas it was so even with Paul, when he heard, My grace is sufficient for you; for my strength is perfected in weakness. Or they are unworthy to be reckoned with them that heard these words, and contribute not their own part, but He seeks for such as are like them; therefore He says of you, of the virtuous, of them that show forth an angelic rule of life. Or they pray against them that have aggrieved them, seeking for redress and vengeance; and this kind of thing is forbidden, for, Pray, says He, for your enemies. Matthew 5:44 Or having sins unrepented they ask mercy, which thing it is impossible to receive, not only if themselves ask it, but although others having much confidence towards God entreat for them, like as even Jeremiah praying for the Jews did hear, Pray not thou for this people, because I will not hear you. Jeremiah 11:14

Homily 62 on Matthew

And indeed Moses had given many other commandments besides, both those about meats, and those about the Sabbath; wherefore then do they nowhere bring him forward, as here? From a wish to enlist the multitude of the husbands against him. For this was considered a thing indifferent with the Jews, and all used to do so much as this. Accordingly it was for this reason that when so many things had been said on the mount, they remembered this commandment only now.

But what took place there, this happened here also. For as there, when the Jews had been put to silence the disciples were troubled, and came unto Him with Peter and said, Declare unto us this parable; Matthew 15:15 even so now also they were troubled and said, If the case of the man be so, it is good not to marry.

But mark thou, I pray, how from some men’s wicked doings, other men gain. I mean, that the Jews went away having learned nothing, for neither did they ask with the intent of learning, but the disciples gained even from hence.

Homily 63 on Matthew

Wherefore then does Christ thus reply to him, saying, There is none good? askest thou me concerning that which is good? One there is who is good.” It is probable, but not certain, that Chrysostom accepted the other form of the text. Comp. note on Homily XXVII. 5., p. 186.—R.]}}–> Because He came unto Him as a mere man, and one of the common sort, and a Jewish teacher; for this cause then as a man He discourses with him. And indeed in many instances He replies to the secret thoughts of them that come unto Him; as when He says, We worship we know what; John 4:22 and, If I bear witness of myself, my witness is not true. John 5:31 When therefore He says, There is none good; not as putting Himself out from being good does He say this, far from it; for he said not, Why do you call me good? I am not good; but, there is none good, that is, none among men.

Homily 64 on Matthew

Hear how, and on what principle. There is a law ordained of God, recited by Jeremiah, the prophet to the Jews, and in these words: At what instant I shall speak a sentence concerning a nation and kingdom, to pluck up and destroy; if that nation turn from their evil deeds, I also will repent of the evils, which I thought to do unto them. And at what instant I shall speak concerning a nation and kingdom to build and to plant it; and if they do evil in my sight, that they obey not my voice, I also will repent of the good, which I said I would do unto them. Jeremiah 18:7-10

2. But what is, Judging the twelve tribes of Israel? This is, condemning them. For they are not surely to sit as judges, but like as He said the Queen of the South should condemn that generation, and the Ninevites shall condemn them; so now these also. Therefore He said not, the nations, and the world, but the tribes of Israel. For since both the Jews alike and the apostles had been brought up under the same laws, and customs, and polity; when the Jews said, that for this cause they could not believe in Christ, because the law forbade to receive His commandments, by bringing forward these men, who had received the same law, and yet had believed, He condemns all those; like as even already He had said, therefore they shall be your judges. Matthew 12:27

But He seems to me to say these things, darkly hinting at the Jews, and among the believers at those who at first shone forth, but afterwards neglected virtue, and fell back; and those others again that have risen from vice, and have shot beyond many. For we see such changes taking place both with respect to faith and practice.

Homily 66 on Matthew

But this is no small condemnation of the Jews, if them that were never known to Him, neither had appeared before Him, He persuades to give up their own property, and to say nothing against it, and that by His disciples, while these, being present with Him at the working of His miracles, were not persuaded.

By these things He teaches them, that it was in His power to have entirely hindered the Jews also, even against their will, when they were proceeding to attack Him, and to have made them speechless, but He would not.

Ask then the Jew, what King came to Jerusalem borne on an ass? Nay, he could not mention, but this alone.

3. But see the baseness of the Jews. He had wrought so many miracles, and never were they thus amazed at Him; but when they saw a multitude running together, then they marvel. For all the city was moved, saying, Who is this? But the multitudes said, This is Jesus the prophet of Nazareth of Galilee. And when they thought they were saying something great, even then were their thoughts earthly, and low, and dragging on the ground.

Homily 67 on Matthew

And it is evident both from the times, and from their reply. For there He came at the very passover, but here much before. And there the Jews say, What sign do you show us? John 2:18 but here they hold their peace, although reproved, because He was now marvelled at among all men.

And this is a heavier charge against the Jews, that when He had done this not once only, but a second time, they continued in their trafficking, and said that He was an adversary of God, when they ought even from hence to have learned His honor for His Father and His own might. For indeed He also wrought miracles, and they saw His words agreeing with His works.

Like as this then was their suspicion, so also was it too to suppose it was cursed for this cause, because of having no fruit. Wherefore then was it cursed? For the disciples’ sakes, that they might have confidence. For because everywhere He conferred benefits, but punished no man; and it was needful that He should afford them a demonstrative proof of His power to take vengeance also, that both the disciples might learn, and the Jews, that being able to blast them that crucify Him, of His own will He submits, and does not blast them; and it was not His will to show forth this upon men; upon the plant did He furnish the proof of His might in taking vengeance. But when unto places, or unto plants, or unto brutes, any such thing as this is done, be not curious, neither say, how was the fig-tree justly dried up, if it was not the time of figs; for this it is the utmost trifling to say; but behold the miracle, and admire and glorify the worker thereof.

But the boastful and arrogant Jews, wishing to interrupt His teaching, came unto Him, and asked, By what authority doest thou these things? Matthew 21:23 For since they could not object against the miracles, they bring forward against Him the correction of the traffickers in the temple. And this in John also they appear to ask, although not in these words, but with the same intent. For there too they say, What sign do you show unto us? Seeing that you do these things. But there He answers them, saying, Destroy this temple, and I in three days will raise it up, whereas here He drives them into a difficulty. Whence it is manifest, that then indeed was the beginning and prelude of the miracles, but here the end.

Again He convicts them by a parable, intimating both their unreasonable obstinacy, and the submissiveness of those who were utterly condemned by them. For these two children declare what came to pass with respect to both the Gentiles and the Jews. For the former not having undertaken to obey, neither having become hearers of the law, showed forth their obedience in their works; and the latter having said, All that the Lord shall speak, we will do, and will hearken, Exodus 19:8 in their works were disobedient. And for this reason, let me add, that they might not think the law would benefit them, He shows that this self-same thing condemns them, like as Paul also says, Not the hearers of the law are just before God, but the doers of the law shall be justified. For this intent, that He might make them even self-condemned, He causes the judgment to be delivered by themselves, like as He does also in the ensuing parable of the vineyard.

Homily 68 on Matthew

Many things does He intimate by this parable, God’s providence, which had been exercised towards them from the first; their murderous disposition from the beginning; that nothing had been omitted of whatever pertained to a heedful care of them; that even when prophets had been slain, He had not turned away from them, but had sent His very Son; that the God both of the New and of the Old Testament was one and the same; that His death should effect great blessings; that they were to endure extreme punishment for the crucifixion, and their crime; the calling of the Gentiles, the casting out of the Jews.

Wherefore He added too, This is the Lord’s doing, and it is marvellous in our eyes, declaring beforehand that the believing Gentiles, and as many of the Jews as should also themselves believe, shall be one, although the difference between them had been so great before.

Then, that they might learn that nothing was opposed to God’s will of the things doing, but that the event was even highly acceptable, and beyond expectation, and amazing every one of the beholders (for indeed the miracle was far beyond words), He added and said, It is the Lord’s doing. And by the stone He means Himself, and by builders the teachers of the Jews; as Ezekiel also says, They that build the wall, and daub it with untempered mortar. Ezekiel 13:10 But how did they reject Him? By saying, This man is not of God; John 9:16 This man deceives the people; John 7:12 and again, You are a Samaritan, and hast a devil. John 8:48

Homily 69 on Matthew

Do you see both in the former parable and in this the difference between the Son and the servants? Do you see at once the great affinity between both parables, and the great difference also? For this also indicates God’s long-suffering, and His great providential care, and the Jews‘ ingratitude.

But this parable has something also more than the other. For it proclaims beforehand both the casting out of the Jews, and the calling of the Gentiles; and it indicates together with this also the strictness of the life required, and how great the punishment appointed for the careless.

And well is this placed after the other. For since He had said, It shall be given to a nation bringing forth the fruits thereof, He declares next to what kind of nation; and not this only, but He also again sets forth His providential care towards the Jews as past utterance. For there He appears before His crucifixion bidding them; but here even after He is slain, He still urges them, striving to win them over. And when they deserved to have suffered the most grievous punishment, then He both presses them to the marriage, and honors them with the highest honor. And see how both there He calls not the Gentiles first, but the Jews, and here again. But as there, when they would not receive Him, but even slew Him when He had come, then He gave away the vineyard; thus here too, when they were not willing to be present at the marriage, then He called others.

But if any one should say, that not then were they out of the Gentiles called, I mean, when the apostles had been beaten and had suffered ten thousand things, but straightway after the resurrection (for then He said to them, Go and make disciples of all nations. Matthew 28:19) We would say, that both before the crucifixion, and after the crucifixion, they addressed themselves to them first. For both before the crucifixion, He says to them, Go to the lost sheep of the house of Israel; Matthew 10:6 and after the crucifixion, so far from forbidding, He even commanded them to address themselves to the Jews. For though He said, Make disciples of all nations, yet when on the point of ascending into Heaven, He declared that unto those first they were to address themselves; For, you shall receive power, says He, after that the Holy Ghost has come upon you, and you shall be witnesses unto me both in Jerusalem, and in all Judæa, and unto the uttermost part of the earth; Acts 1:8 and Paul again, He that wrought effectually in Peter to the apostleship of the circumcision, was mighty in me also toward the Gentiles. Therefore the apostles also went first unto the Jews, and when they had tarried a long time in Jerusalem, and then had been driven away by them, in this way they were scattered abroad unto the Gentiles.

2. And see thou even herein His bounty; As many as you shall find, says He, bid to the marriage. For before this, as I said, they addressed themselves both to Jews and Greeks, tarrying for the most part in Judæa; but since they continued to lay plots against them, hear Paul interpreting this parable, and saying thus, It was necessary that the word of God should first have been spoken to you, but since you judge yourselves unworthy, lo, we turn to the Gentiles.

Since then they were not worthy, go ye, says He, into the highways, and as many as you shall find, bid; both the common sort, and the outcasts. For because He had said in every way, The harlots and publicans shall inherit heaven; and, The first shall be last, and the last first; He shows that justly do these things come to pass; which more than anything stung the Jews, and goaded them far more grievously than their overthrow, to see those from the Gentiles brought into their privileges, and into far greater than theirs.

The being called was not of merit, but of grace. It was fit therefore to make a return for the grace, and not to show forth such great wickedness after the honor. But I have not enjoyed, one may say, so much advantage as the Jews. Nay, but you have enjoyed far greater benefits. For what things were being prepared for them throughout all their time, these you have received at once, not being worthy. Wherefore Paul also says, And that the Gentiles might glorify God for His mercy. Romans 15:9 For what things were due to them, these you have received.

Homily 70 on Matthew

What then? Did they believe? By no means, but they left Him, and went their way; and after them, came to Him the Sadducees.

O folly! When the others had been put to silence, these made the attack, when they ought to have been the more backward. But such is the nature of rashness, shameless, and importunate, and attempting things impossible. Therefore the evangelist also, amazed at their folly, signified this very thing, by saying, On that day came to Him. On that day. On what day? In which He had convicted their craftiness, and put them to shame. But who are these? A sect of the Jews different from the Pharisees, and much worse than they, who said, that there is no resurrection, nor angel, nor spirit. Acts 23:8 For these were some of a grosser sort, and eager after the things of the body. For there were many sects even among the Jews. Wherefore Paul also says, I am a Pharisee, of the strictest sect among us.

Moreover, in order that He might not blame, saying, Wherefore had seven one wife? they add the authority of Moses; although, as I have said before, it was a fiction, in my judgment at least. For the third would not have taken her, when he saw the two bridegrooms dead; or if the third, yet not the fourth or the fifth; and if even these, much more the sixth or the seventh would not have come unto the woman, but have shrunk from her. For such is the nature of the Jews. For if now many have this feeling, much more then had they; when at least, even without this, they often avoided marrying in this way, and that when the law was constraining them. Thus, at any rate, Ruth, that Moabitish woman, was thrust off to him that was further off from her kindred; and Tamar too was thus compelled to obtain, by stealth, seed from her husband’s kinsman.

Homily 71 on Matthew

Wherefore now also He delivers His doctrine in the manner of question and answer; but He darkly intimates even in this way His dignity. For it was not as much to be called Lord of the Jews, as of David.

Homily 72 on Matthew

In these things then they were diligent, making wide the strips of the tablets, and enlarging the borders of their garments; which was a sign of the most extreme vanity. For wherefore are you vainglorious, and dost make these wide? What, is this your good work? What does it profit you at all, if you gain not the good results from them. For God seeks not the enlarging of these and making them wide, but our remembering His benefits. But if for almsgiving and prayer, although they be attended with labor, and be good deeds on our parts, we must not seek vainglory, how do you, O Jew, pride yourself in these things, which most of all convict your remissness.

Homily 75 on Matthew

Then to show that He Himself also will assail the Jews with them, and war on them, He speaks not of battles only, but also of plagues sent from God, famines, and pestilences, and earthquakes, showing that the wars also He Himself permitted to come upon them, and that these things do not happen for no purpose according to what has been before the accustomed course of things among men, but proceed from the wrath on high.

Therefore He says, they shall come not by themselves or at once, but with signs. For that the Jews may not say, that they who then believed were the authors of these evils, therefore has He told them also of the cause of their coming upon them. For verily I say unto you, He said before, all these things shall come upon this generation, having made mention of the stain of blood on them.

Then lest on hearing of the showers of evils, they should suppose the gospel to be broken through, He added, See, be not troubled, for all things must come to pass, i.e. which I foretold, and the approach of the temptations will set aside none of the things which I have said; but there shall indeed be tumults and confusion, but nothing shall shake my predictions.

Then since He had said to the Jews, You shall not see me, till you shall say, Blessed is He that comes in the name of the Lord; and the disciples supposed that together with the destruction would be the end also; to set right this secret thought of theirs, He said, But the end is not yet. For that they did suspect even as I said, you may learn from their question. For, what did they ask? When shall these things be? i.e. when shall Jerusalem be destroyed? And what is the sign of Your coming, and of the end of the world?

But He answered nothing directly to this question, but first speaks of those other things that are urgent, and which it was needful for them to learn first. For neither concerning Jerusalem straightway, nor of His own second coming, did He speak, but touching the ills that were to meet them at the doors. Wherefore also He makes them earnest in their exertions, by saying, Take heed that no man deceive you; for many shall come in my name, saying, I am Christ.

Afterwards, when He has roused them to listen about these things (for, take heed, says He, that no man deceive you); and having made them energetic, and prepared them to be watchful, and has spoken first of the false Christs, then He speaks of the ills of Jerusalem, assuring them ever by the things already past, foolish and contentious though they were, of those which were yet to come.

2. But by wars and rumors of wars, He means, what I before said, the troubles coming upon them. After this, because, as I have already said, they supposed after that war the end would come, see how He warns them, saying, But the end is not yet. For nation, He says, shall rise against nation, and kingdom against kingdom. Matthew 24:7 Of the preludes to the ills of the Jews does He speak. All these are the beginning of sorrows, that is, of those that befall them. Then shall they deliver you up to be afflicted, and shall kill you.

3. Whence one may most marvel at Christ’s power, and their courage, for that they preached in such times, in which most especially the Jewish state was warred against, in which most especially men regarded them as movers of sedition, when Cæsar commanded all of them to be driven away. Acts 18:2 And the result was the same as if any one (when the sea was stirred up on every side, and darkness was filling all the air, and successive shipwrecks taking place, and when all their fellow-sailors were at strife above, and monsters were rising up from beneath, and with the waves devouring the mariners, and thunderbolts falling, and their being pirates, and those in the vessel plotting one against another), were to command men inexperienced in sailing, and who had not so much as seen the sea to sit at the rudder, and to guide and fight the vessel, and when an immense fleet was coming against them with a great array, making use of a single bark, with her crew in this disturbed state, to sink and subdue the fleet. For indeed by the heathens they were hated as Jews, and by the Jews were stoned, as waging war against their laws; and nowhere could they stand.

Thus were all things, precipices, and reefs, and rocks, the things in the cities, the things in the fields, the things in the houses, and every single person was at war with them; generals and rulers, and private persons, and all nations, and all people, and a turmoil which cannot be set forth by words. For the Jewish race was exceedingly detestable to the government of the Romans, as having occasioned them endless trouble; and not even from this did the preaching of the word take hurt; but the city was stormed and set on fire, and involved its inhabitants in countless evils; but the apostles that came from thence, introducing new laws, prevailed even over the Romans.

O strange and wonderful facts! Countless myriads of Jews did the Romans then subdue, and they did not prevail over twelve men fighting against them naked and unarmed. What language can set forth this miracle? For they that teach need to have these two things, to be worthy of credit, and to be beloved by them whom they are instructing; and together with these, and besides them, that their sayings should be easy of reception, and the time should be free from trouble and tumults.

Homily 76 on Matthew

Having spoken of the ills that were to overtake the city, and of the trials of the apostles, and that they should remain unsubdued, and should overrun the whole world, He mentions again the Jews‘ calamities, showing that when the one should be glorious, having taught the whole world, the others should be in calamity.

Then, to show again the greatness of the calamity, He says, Pray ye that your flight be not in the winter, neither on the Sabbath day. For then shall be great tribulation, such as was not since the beginning of the world until now, neither shall be. Matthew 24:20-21

Do you see that His discourse is addressed to the Jews, and that He is speaking of the ills that should overtake them? For the apostles surely were not to keep the Sabbath day, neither to be there, when Vespasian did those things. For indeed the most part of them were already departed this life. And if any was left, he was dwelling then in other parts of the world.

But wherefore neither in the winter, nor on the Sabbath day? Not in the winter, because of the difficulty arising from the season; not on the Sabbath day, because of the absolute authority exercised by the law. For since they had need of flight, and of the swiftest flight, but neither would the Jews dare to flee on the Sabbath day, because of the law, neither in winter was such a thing easy; therefore, Pray ye, says He; for then shall be tribulation, such as never was, neither shall be.

And let not any man suppose this to have been spoken hyperbolically; but let him study the writings of Josephus, and learn the truth of the sayings. For neither can any one say, that the man being a believer, in order to establish Christ’s words, has exaggerated the tragical history. For indeed He was both a Jew, and a determined Jew, and very zealous, and among them that lived after Christ’s coming.

What then says this man? That those terrors surpassed all tragedy, and that no such had ever overtaken the nation. For so great was the famine, that the very mothers fought about the devouring of their children, and that there were wars about this; and he says that many when they were dead had their bellies ripped up.

I should therefore be glad to inquire of the Jews. Whence came there thus upon them wrath from God intolerable, and more sore than all that had befallen aforetime, not in Judæa only, but in any part of the world? Is it not quite clear, that it was for the deed of the cross, and for this rejection? All would say it, and with all and before all the truth of the facts itself.

But mark, I pray you, the exceeding greatness of the ills, when not only compared with the time before, they appear more grievous, but also with all the time to come. For not in all the world, neither in all time that is past, and that is to come, shall any one be able to say such ills have been. And very naturally; for neither had any man perpetrated, not of those that ever have been, nor of those to come hereafter, a deed so wicked and horrible. Therefore He says, there shall be tribulation such as never was, nor shall be.

And except those days should be shortened, there should no flesh be saved; but for the elect’s sake those days shall be shortened. By these things He shows them to be deserving of a more grievous punishment than had been mentioned, speaking now of the days of the war and of that siege. But what He says is like this. If, says He, the war of the Romans against the city had prevailed further, all the Jews had perished (for by no flesh here, He means no Jewish flesh), both those abroad, and those at home. For not only against those in Judæa did they war, but also those that were dispersed everywhere they outlawed and banished, because of their hatred against the former.

2. But whom does He here mean by the elect? The believers that were shut up in the midst of them. For that Jews may not say that because of the gospel, and the worship of Christ, these ills took place, He shows, that so far from the believers being the cause, if it had not been for them, all had perished utterly. For if God had permitted the war to be protracted, not so much as a remnant of the Jews had remained, but lest those of them who had become believers should perish together with the unbelieving Jews, He quickly put down the fighting, and gave an end to the war. Therefore He says, But for the elect’s sake they shall be shortened. But these things He said to leave an encouragement to those of them who were shut up in the midst of them, and to allow them to take breath, that they might not be in fear, as though they were to perish with them. And if here so great is His care for them, that for their sakes others also are saved, and that for the sake of Christians remnants were left of the Jews, how great will be their honor in the time for their crowns?

By this He also encouraged them not to be distressed at their own dangers, since these others are suffering such things, and for no profit, but for evil upon their own head.

But He not only encouraged them, but also led them off secretly and unsuspectedly from the customs of the Jews. For if there is not to be a change afterwards, and the temple is not to stand, it is quite evident that the law also shall be made to cease.

However, He spoke not this openly, but by their entire destruction He darkly intimated it. But He spoke it not openly, lest He should startle them before the time. Wherefore neither at the beginning did He of Himself fall into discourse touching these things; but having first lamented over the city, He constrained them to show Him the stones, and question Him, in order that as it were in answering them their question, He might declare to them beforehand all the things to come.

Then He tells of fearful prodigies. What are these prodigies? Immediately after the tribulation of those days, says He, the sun shall be darkened. Matthew 24:29 Of the tribulation of what days does He speak? Of those of Antichrist and of the false prophets? For there shall be great tribulation, there being so many deceivers. But it is not protracted to a length of time. For if the Jewish war was shortened for the elect’s sake, much more shall this temptation be limited for these same’s sake. Therefore, He said not, after the tribulation, but immediately after the tribulation of those days shall the sun be darkened, for almost at the same time all things come to pass. For the false prophets and false Christs shall come and cause confusion, and immediately He Himself will be here. Because no small turmoil is then to prevail over the world.

Then shall appear the sign of the Son of Man in Heaven; Matthew 24:30 that is, the cross being brighter than the sun, since this last will be darkened, and hide himself, and that will appear when it would not appear, unless it were far brighter than the beams of the sun. But wherefore does the sign appear? In order that the shamelessness of the Jews may be more abundantly silenced. For having the cross as the greatest plea, Christ thus comes to that judgment-seat, showing not His wounds only, but also the death of reproach. Then shall the tribes mourn, for there shall be no need of an accusation, when they see the cross; and they shall mourn, that by His death they are nothing benefited; because they crucified Him whom they ought to have adored.

Homily 77 on Matthew

For what He said above, All these must come to pass, Matthew 24:6 and again, the gospel shall be preached, Matthew 24:14 this He declares here also, saying, All these things shall surely come to pass, and the generation of the faithful shall remain, cut off by none of the things that have been mentioned. For both Jerusalem shall perish, and the more part of the Jews shall be destroyed, but over this generation shall nothing prevail, not famine, not pestilence, not earthquake, nor the tumults of wars, not false Christs, not false prophets, not deceivers, not traitors, not those that cause to offend, not the false brethren, nor any other such like temptation whatever.

Homily 78 on Matthew

But see Him everywhere, not requiring it again immediately. For in the case of the vineyard, He let it out to husbandmen, and went into a far country; and here He committed to them the talents, and took His journey, that you might learn His long-suffering. And to me He seems to say these things, to intimate the resurrection. But here it is no more a vineyard and husbandmen, but all servants. For not to rulers only, nor to Jews, but to all, does He address His discourse. And they who bring a return unto Him confess frankly, both what is their own, and what their Master’s. And the one says, Lord, You gave me five talents; and the other says, two, indicating that from Him they received the source of their gain, and they are very thankful, and reckon all to Him.

Homily 79 on Matthew

Do you see the unspeakable corruption of the Jewish state? Attempting unlawful acts, they come to the high priest, desiring to obtain their authority from that quarter, whence they ought to have found hindrance.

And how many high priests were there? For the law wills there should be one, but then there were many. Whence it is manifest, that the Jewish constitution had begun to dissolve. For Moses, as I said, commanded there should be one, and that when he was dead there should be another, and by the life of this person He measured the banishment of them that had involuntarily committed manslaughter. How then were there at that time many high priests? They were afterwards made for a year. And this the evangelist declared, when he was speaking of Zacharias, saying, that he was of the course of Abia. Those therefore does he here call high priests, who had been high priests.

Having then such patterns as these, I say not, let us die for our enemies, for we ought to do even this; but since we are too feeble for this, I say for the present, at least let us not look with an evil eye upon our friends, let us not envy our benefactors. I say not for the present, let us do good to them that evil entreat us, for I desire even this; but since you are too gross for this, at least avenge not yourselves. What is our condition, a scene, and acting? Wherefore can it be that you set yourselves directly against the acts enjoined? It is not for nought that all else has been written and how many things He did at the very cross sufficient to recall them to Him; but that you might imitate His goodness, that you might emulate His lovingkindness. For indeed He cast them to the ground, and restored the servant’s ear, and discoursed with forbearance; and great miracles did He show forth, when lifted up, turning aside the sunbeams, bursting the rocks, raising the dead, frightening by dreams the wife of him that was judging Him, at the very judgment showing forth all meekness (which was of power not less than miracles to gain them over), forewarning them of countless things in the judgment hall; on the very cross crying aloud, Father, forgive them their sin. And when buried, how many things did He show forth for their salvation? And having risen again, did he not straightway call the Jews? Did He not give them remission of sins? Did He not set before them countless blessings? What can be more strange than this? They that crucified Him, and were breathing murder, after they crucified Him, became sons of God.

Homily 80 on Matthew

And whence had they this thought? They used to hear their Master saying, I will have mercy, and not sacrifice, and blaming the Jews, because they omitted the weightier matters, judgment, and mercy, and faith, and discoursing much on the mount concerning almsgiving, and from these things they inferred with themselves, and reasoned, that if He accepts not whole burnt offerings, neither the ancient worship, much more will He not accept the anointing of oil.

But Luke says, that he conferred with the chief captains. For after that the Jews became seditious, the Romans set over them those that should provide for their good order. For their government had now undergone a change according to the prophecy.

Homily 81 on Matthew

After this, because they knew him not, He gave them a sign, like as the prophet touching Saul, saying, You shall find one going up and carrying a bottle; 1 Samuel 10:3 and here, carrying a pitcher. And see again the display of his power. For He did not only say, I will keep the passover, but He adds another thing also, My time is at hand. And this He did, at once continually reminding His disciples of the passion, so that exercised by the frequency of the prediction, they should be prepared for what was to take place; and at the same time to show to themselves, and to him that was receiving Him, and to all the Jews, which I have often mentioned, that not involuntarily does He come to His passion. And He adds, with my disciples, in order that both the preparation should be sufficient, and that the man should not suppose that He was concealing Himself.

And that they live by the tombs, like the possessed, or rather that they themselves are tombs, is plain by this. What is a tomb? A stone having a dead body lying in it. Wherein then do these men’s bodies differ from those stones? Or rather, they are more miserable even than they. For it is not a stone containing a dead body, but a body more insensible than stones, bearing about a dead soul. Wherefore one would not be wrong in calling them tombs. For so did our Lord too call the Jews, for this reason most especially; He went on at least to say, Their inward parts are full of ravening and covetousness.

Homily 82 on Matthew

And how were they not confounded at hearing this? Because He had before told unto them many and great things touching this. Wherefore that He establishes no more, for they had heard it sufficiently, but he speaks of the cause of His passion, namely, the taking away of sins. And He calls it blood of a New Testament, that of the undertaking, the promise, the new law. For this He undertook also of old, and this comprises the Testament that is in the new law. And like as the Old Testament had sheep and bullocks, so this has the Lord’s blood. Hence also He shows that He is soon to die, wherefore also He made mention of a Testament, and He reminds them also of the former Testament, for that also was dedicated with blood. And again He tells the cause of His death, which is shed for many for the remission of sins; and He says, Do this in remembrance of me. Do you see how He removes and draws them off from Jewish customs. For like as you did that, He says, in remembrance of the miracles in Egypt, so do this likewise in remembrance of me. That was shed for the preservation of the firstborn, this for the remission of the sins of the whole world. For, This, says He, is my blood, which is shed for the remission of sins.

As then in the case of the Jews, so here also He has bound up the memorial of the benefit with the mystery, by this again stopping the mouths of heretics. For when they say, Whence is it manifest that Christ was sacrificed? Together with the other arguments we stop their mouths from the mysteries also. For if Jesus did not die, of what are the rites the symbols?

He suffers them not however, on the other hand, to wait until the sorrows, but what says He? But after I am risen again, I will go before you into Galilee. For not from Heaven does He appear at once, neither will He depart into any distant country, but in the same nation, in which He had also been crucified, nearly in the same place, so as hereby again to assure them that He that was crucified was the very same that rose again, and in this way to comfort them more abundantly when in sorrow. Therefore also He said in Galilee, that being freed from the fears of the Jews they might believe His saying. For which cause indeed He appeared there.

Let then no one approach it with indifference, no one faint-hearted, but all with burning hearts, all fervent, all aroused. For if Jews standing, and having on their shoes and their staves in their hands, ate with haste, much more ought thou to be watchful. For they indeed were to go forth to Palestine, wherefore also they had the garb of pilgrims, but you are about to remove unto Heaven.

Homily 84 on Matthew

For in proof that indeed they had power to have put Him to death, even among themselves, hear what Pilate says: Take ye Him, and judge Him according to your law. John 18:31 But they would not, that He might seem to have been put to death as a transgressor, as an usurper, as a mover of sedition. Therefore also they crucified thieves with Him; therefore also they said, Write not that this man is King of the Jews; but that He said it.

Homily 85 on Matthew

But mark, when it is that he feels remorse. When his sin was completed, and had received an accomplishment. For the devil is like this; he suffers not those that are not watchful to see the evil before this, lest he whom he has taken, should repent. At least, when Jesus was saying so many things, he was not influenced, but when his offense was completed, then repentance came upon him; and not then profitably. For to condemn it, and to throw down the pieces of silver, and not to regard the Jewish people, were all acceptable things; but to hang himself, this again was unpardonable, and a work of an evil spirit. For the devil led him out of his repentance too soon, so that he should reap no fruit from thence; and carries him off, by a most disgraceful death, and one manifest to all, having persuaded him to destroy himself.

For neither could he bear his conscience scourging him. But mark, I pray you, the Jews too suffering the same things. For these men also, when they ought to have been amended by what they suffered, do not stop, until they have completed their sin. For his sin had been completed, for it was a betrayal; but theirs not yet. But when they too had accomplished theirs, and had nailed Him to the cross then they also are troubled; at one time saying, Write not, this is the king of the Jews John 19:21 (and yet why are you afraid? Why are you troubled at a dead body that is nailed upon the cross?); at another time they guard over Him, saying, Lest His disciples steal Him away, and say that He is risen again; so the last error shall be worse than the first. And yet if they do it, the thing is refuted, if it be not true. But how should they say so, which did not dare so much as to stand their ground, when He was seized; and the chief of them even thrice denied Him, not bearing a damsel’s threat. But, as I said, the chief priests were now troubled; for that they knew the act was a transgression of the law is manifest, from their saying, See thou to that.

This was the case with the Jews without their being conscious of it. For if they had cast it into the treasury, the thing would not have been so clearly discovered; but now having bought a piece of ground, they made it all manifest even to subsequent generations.

Let us repent then, and give alms pure from covetousness, and in great abundance. Consider that the Jews used to feed eight thousand Levites, and together with the Levites, widows also and orphans, and they bore many other public charges, and together with these things also served as soldiers; but now there are fields, and houses, and hirings of lodgings, and carriages, and muleteers, and mules, and a great array of this kind in the church on account of you, and your hardness of heart. For this store of the church ought to be with you, and your readiness of mind ought to be a revenue to her; but now two wrong things come to pass, both you continue unfruitful, and God’s priests do not practise their proper duties.

Homily 86 on Matthew

Matthew 27:11-12.

And Jesus stood before the governor; and the governor asked Him, saying, Are you the king of the Jews? And Jesus said to him, You say. And when He was accused of the chief priests and elders, He answered nothing.

But even then they said, Crucify Him. But he said, why, what evil has He done? But they cried out exceedingly, let Him be crucified. But he, when he saw that he profited nothing, washed his hands, saying, I am innocent. Why then did you deliver Him up? Why did you not rescue Him, as the centurion did Paul. Acts xxi For that man too was aware that he would please the Jews; and a sedition had taken place on his account, and a tumult, nevertheless he stood firm against all. But not so this man, but he was extremely unmanly and weak, and all were corrupt together. For neither did this man stand firm against the multitude, nor the multitude against the Jews, and in every way their excuse was taken away. For they cried out exceedingly, that is, cried out the more, Let Him be crucified. For they desired not only to put Him to death, but also that it should be on a charge of wickedness, and though the judge was contradicting them, they continued to cry out the same thing.

Do you see how many things Christ did in order to recover them? For like as He often times checked Judas, so likewise did He restrain these men too, both throughout all His Gospel, and at the very time of His condemnation. For surely when they saw the ruler and the judge washing his hands of it, and saying, I am innocent of this blood, they should have been moved to compunction both by what was said, and by what was done, as well when they saw Judas had hanged himself, as when they saw Pilate himself entreating them to take another in the place of Him. For when the accuser and traitor condemns himself, and he who gives sentence puts off from himself the guilt, and such a vision appears the very night, and even as condemned he begs Him off, what kind of plea will they have? For if they were not willing that He should be innocent, yet they should not have preferred to him even a robber, one that was acknowledged to be such, and very notorious.

What then did they? When they saw the judge washing his hands, and saying, I am innocent, they cried out His blood be on us, and on our children. Matthew 27:25 Then at length when they had given sentence against themselves, he yielded that all should be done.

See here too their great madness. For passion and wicked desire are like this. They suffer not men to see anything of what is right. For be it that you curse yourselves; why do you draw down the curse upon your children also?

Nevertheless, the lover of man, though they acted with so much madness, both against themselves, and against their children, so far from confirming their sentence upon their children, confirmed it not even on them, but from the one and from the other received those that repented, and counts them worthy of good things beyond number. For indeed even Paul was of them, and the thousands that believed in Jerusalem; for, you see it is said, brother, how many thousands of Jews there are which believe. And if some continued in their sin, to themselves let them impute their punishment.

So likewise in the instance of Judas, that great wickedness had its birth. For if it had not seemed to him a little thing to steal the money of the poor, he would not have been led on to this treachery. Unless it had seemed to the Jews a little thing to be taken captive by vainglory, they would not have run on the rock of becoming Christ’s murderers. And indeed all evils we may see arise from this.

Homily 87 on Matthew

Matt. XXVII. 27-29.

 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers; and they stripped Him, and put on Him a purple robe; and when they had platted a crown of thorns, they put it on His head, and a reed in His right hand; and they bowed the knee before Him, and mocked Him, saying, Hail, king of the Jews.

As though on some signal the devil then was entering in triumph into all. For, be it that Jews pining with envy and jealousy were mad against Him, as to the soldiers, whence was it, and from what sort of cause? Is it not clear that it was the devil who was then entering in fury into the hearts of all? For indeed they made a pleasure of their insults against Him, being a savage and ruthless set. I mean that, when they ought to have been awestruck, when they ought to have wept, which even the people did, this they did not, but, on the contrary, were despiteful, and insolent; perhaps themselves also seeking to please the Jews, or it may be doing all in conformity to their own evil nature.

2. And yet who would not have been moved by the multitude that was following Him, and lamenting Him? Nay, not these wild beasts. Wherefore also He to the multitude vouchsafes an answer, but to these men not so. For after having done what they would, they endeavor also to injure His honor, fearing His resurrection. Therefore they say these things publicly, and crucified thieves with Him, and wishing to prove Him a deceiver, they say, Thou that destroyest the temple, and buildest it in three days come down from the cross. Matthew 27:40 For since on telling Pilate to remove the accusation (this was the writing, The king of the Jews), they prevailed not, but he persevered in saying, What I have written, I have written, John 19:22 they then endeavor by their derision of Him to show that He is not a king.

Hearing then these things, let us arm ourselves against all rage, against all anger. Should thou perceive your heart swelling, seal your breast setting upon it the cross. Call to mind some one of the things that then took place, and you will cast out as dust all rage by the recollection of the things that were done. Consider the words, the actions; consider that He is Lord, and thou servant. He is suffering for you, thou for yourself; He in behalf of them who had been benefited by Him and had crucified Him, thou in behalf of yourself; He in behalf of them who had used Him despitefully, thou oftentimes at the hands of them who have been injured. He in the sight of the whole city, or rather of the whole people of the Jews, both strangers, and those of the country, before whom He spoke those merciful words, but thou in the presence of few; and what was more insulting to Him, that even His disciples forsook Him. For those, who before paid Him attention, had deserted Him, but His enemies and foes, having got Him in the midst of themselves on the cross, insulted, reviled, mocked, derided, scoffed at Him, Jews and soldiers from below, from above thieves on either side: for indeed the thieves insulted, and upbraided Him both of them. How then says Luke that one rebuked? Luke 23:40 Both things were done, for at first both upbraided Him, but afterwards one did so no more. For that you might not think the thing had been done by any agreement, or that the thief was not a thief, by his insolence he shows you, that up on the cross he was a thief and an enemy, and at once was changed.

Homily 88 on Matthew

For after the crucifixion, the city was destroyed, and the Jewish state came to an end, they fell away from their polity and their freedom, the gospel flourished, the word was spread abroad to the ends of the world; both sea and land, both the inhabited earth and the desert perpetually proclaim its power. These things then He means, and those which took place at the very time of the crucifixion. For indeed it was much more marvellous that these things should be done, when He was nailed to the cross, than when He was walking on earth. And not in this respect only was the wonder, but because from heaven also was that done which they had sought, and it was over all the world, which had never before happened, but in Egypt only, when the passover was to be fulfilled. For indeed those events were a type of these.

And these first see Jesus; and the sex that was most condemned, this first enjoys the sight of the blessings, this most shows its courage. And when the disciples had fled, these were present. But who were these? His mother, for she is called mother of James, and the rest. But another evangelist Luke 22:48 says, that many also lamented over the things that were done, and smote their breasts, which above all shows the cruelty of the Jews, for that they gloried in things for which others were lamenting, and were neither moved by pity, nor checked by fear. For indeed the things that were done were of great wrath, and were not merely signs, but signs of anger all of them, the darkness, the cloven rocks, the veil rent in the midst, the shaking of the earth, and great was the excess of the indignation.

And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. For what purpose do these wait by it? As yet they knew nothing great, as was meet, and high about Him, wherefore also they had brought ointments, and were waiting at the tomb, so that if the madness of the Jews should relax, they might go and embrace the body. Do you see women’s courage? Do you see their affection? Do you see their noble spirit in money? Their noble spirit even unto death?

What do you say? Am I forever speaking of almsgiving? I would wish myself that there were not great need for me to address this advice to you, but that I were to speak of the battle against the Jews, and heathens, and heretics; but when you are not yet sound, how can any one arm you for the fight? How should he lead you to the array, yet having wounds and gashes. Since if indeed I saw you thoroughly sound in health, I should lead you forth to that battle array, and you would see by the grace of Christ ten thousands lying dead, and their heads cast one upon another. In other books at any rate, many discourses have been spoken by us touching these things, but not even so are we able thoroughly to triumph in the victory, because of the remissness of the multitude. For when we conquer them ten thousand times over in doctrines, they reproach us with the lives of the multitude of those who join our congregations, their wounds, their diseases in their soul.

Homily 89 on Matthew

For in what were they confident? In the shrewdness of their reasonings? Nay of all men they were the most unlearned. But in the abundance of their possessions? Nay, they had neither staff nor shoes. But in the distinction of their race? Nay, they were mean, and of mean ancestors. But in the greatness of their country? Nay, they were of obscure places. But in their own numbers? Nay, they were not more than eleven, and they were scattered abroad. But in their Master’s promises? What kind of promises? For if He were not risen again, neither would those be likely to be trusted by them. And how should they endure a frantic people. For if the chief of them endured not the speech of a woman, keeping the door, and if all the rest too, on seeing Him bound, were scattered abroad, how should they have thought to run to the ends of the earth, and plant a feigned tale of a resurrection? For if he stood not a woman’s threat, and they not so much as the sight of bonds, how were they able to stand against kings, and rulers, and nations, where were swords, and gridirons, and furnaces, and ten thousand deaths day by day, unless they had the benefit of the power and grace of Him who rose again? Such miracles and so many were done, and none of these things did the Jews regard, but crucified Him, who had done them, and were they likely to believe these men at their mere word about a resurrection? These things are not, they are not so, but the might of Him, who rose again, brought them to pass.

And they cared not about doing these things, and working on a Sabbath day, but they looked to one object only, their own wicked purpose, as though by that they were to succeed; which was a mark of extreme folly, and of fear now greatly dismaying them. For they who seized Him, when living, are afraid of Him when dead. And yet if He had been a mere man, they had reason to have taken courage. But that they might learn, that when living also He endured of His own will, what He did endure; behold, both a seal, a stone, and a watch, and they were not able to hold Him. But there was one result only, that the burial was published, and the resurrection thereby proved. For indeed soldiers sat by it, and Jews are on the watch.

Homily 90 on Matthew

How did they steal Him? O most foolish of all men! For because of the clearness and conspicuousness of the truth, they are not even able to make up a falsehood. For indeed what they said was highly incredible, and the falsehood had not even speciousness. For how, I ask, did the disciples steal Him, men poor and unlearned, and not venturing so much as to show themselves? What? Was not a seal put upon it? What? Were there not so many watchmen, and soldiers, and Jews stationed round it? What? Did not those men suspect this very thing, and take thought, and break their rest, and continue anxious about it? And wherefore moreover did they steal it? That they might feign the doctrine of the resurrection? And how should it enter their minds to feign such a thing, men who were well content to be hidden and to live? And how could they remove the stone that was made sure? How could they have escaped the observation of so many? Nay, though they had despised death, they would not have attempted without purpose, and fruitlessly to venture in defiance of so many who were on the watch. And that moreover they were timorous, what they had done before showed clearly, at least, when they saw Him seized, all rushed away from Him. If then at that time they did not dare so much as to stand their ground when they saw Him alive, how when He was dead could they but have feared such a number of soldiers? What? Was it to burst open a door? Was it that one should escape notice? A great stone lay upon it, needing many hands to move it.

What? Did they not know the rage of the Jews? And that they would vent their anger on them? And what profit was it at all to them, if He had not risen again?

Nevertheless, these shameless and audacious men, although there were so many things to stop their mouths, Say ye, these are their words, and we will persuade, and will secure you. Do you see all depraved? Pilate, for he was persuaded? The soldiers? The Jewish people? But marvel not, if money prevailed over soldiers. For if with His disciple it showed its might to be so great, much more with these.

What then says He unto them, when He sees them? All power is given unto me in heaven and on earth. Again He speaks to them more after the manner of man, for they had not yet received the spirit, which was able to raise them on high. Go, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you; giving the one charge with a view to doctrine, the other concerning commandments. And of the Jews He makes no mention, neither brings forward what had been done, nor upbraids Peter with his denial, nor any one of the others with their flight, but having put into their hands a summary of the doctrine, that expressed by the form of baptism, commands them to pour forth over the whole world.

Source. New Advent – Translated by George Prevost and revised by M.B. Riddle. From Nicene and Post-Nicene Fathers, First Series, Vol. 10. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1888.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/2001.htm>.

Homily 1 on the Acts of the Apostles

The greater part, however, of this work is occupied with the acts of Paul, who laboured more abundantly than they all. 1 Corinthians 15:10 And the reason is, that the author of this Book, that is, the blessed Luke, was his companion: a man, whose high qualities, sufficiently visible in many other instances, are especially shown in his firm adherence to his Teacher, whom he constantly followed. Thus at a time when all had forsaken him, one gone into Galatia, another into Dalmatia, hear what he says of this disciple: Only Luke is with me. 2 Timothy 4:10 And giving the Corinthians a charge concerning him, he says, Whose praise is in the Gospel throughout all the Churches. 2 Corinthians 8:18 Again, when he says, He was seen of Cephas, then of the twelve, and, according to the Gospel which you received (1 Corinthians 15:5, 1), he means the Gospel of this Luke. So that there can be no mistake in attributing this work to him: and when I say, to him, I mean, to Christ. And why then did he not relate every thing, seeing he was with Paul to the end? We may answer, that what is here written, was sufficient for those who would attend, and that the sacred writers ever addressed themselves to the matter of immediate importance, whatever it might be at the time: it was no object with them to be writers of books: in fact, there are many things which they have delivered by unwritten tradition. Now while all that is contained in this Book is worthy of admiration, so is especially the way the Apostles have of coming down to the wants of their hearers: a condescension suggested by the Spirit who has so ordered it, that the subject on which they chiefly dwell is that which pertains to Christ as man. For so it is, that while they discourse so much about Christ, they have spoken but little concerning His Godhead; it was mostly of the Manhood that they discoursed, and of the Passion, and the Resurrection, and the Ascension. For the thing required in the first instance was this, that it should be believed that He was risen, and ascended into heaven. As then the point on which Christ himself most insisted was, to have it known that He had come from the Father, so is it this writer’s principal object to declare, that Christ was risen from the dead, and was received up into Heaven, and that He went to God, and came from God. For, if the fact of His coming from God were not first believed, much more, with the Resurrection and Ascension added thereto, would the Jews have found the entire doctrine incredible. Wherefore gently and by degrees he leads them on to higher truths. Nay, at Athens Paul even calls Him man simply, without saying more Acts 17:31. For if, when Christ Himself spoke of His equality with the Father, they often attempted to stone Him, and called Him a blasphemer for this reason, it was little to be expected that they would receive this doctrine from the fishermen, and that too, with the Cross coming before it.

But why speak of the Jews, seeing that even the disciples often upon hearing the more sublime doctrines were troubled and offended? Therefore also He told them, I have many things to say unto you, but you cannot bear them now. John 16:12 If those could not, who had been so long time with Him, and had been admitted to so many secrets, and had seen so many wonders, how was it to be expected that men, but newly dragged away from altars, and idols, and sacrifices, and cats, and crocodiles (for such did the Gentiles worship), and from the rest of their evil ways, should all at once receive the more sublime matters of doctrine? And how in particular should Jews, hearing as they did every day of their lives, and having it ever sounded in their ears, The Lord your God is one Lord, and beside Him is none other Deuteronomy 6:4: who also had seen Him hanging nailed on the Cross, nay, had themselves crucified and buried Him, and not seen Him even risen: when they were told that this same person was God and equal with the Father, how should they, of all men, be otherwise than shocked and revolted? Therefore it is that gently and little by little they carry them on, with much consideration and forbearance letting themselves down to their low attainments, themselves the while enjoying in more plentiful measure the grace of the Spirit, and doing greater works in Christ’s name than Christ Himself did, that they may at once raise them up from their grovelling apprehensions, and confirm the saying, that Christ was raised from the dead. For this, in fact, is just what this Book is: a Demonstration of the Resurrection: this being once believed, the rest would come in due course. The subject then and entire scope of this Book, in the main, is just what I have said. And now let us hear the Preface itself.

As if then we were banquetting with Christ Himself, and partaking of His table, let us do nothing at random, but let us pass our time in fastings, and prayers, and much sobriety of mind. For if a man who is destined to enter upon some temporal government, prepares himself all his life long, and that he may obtain some dignity, lays out his money, spends his time, and submits to endless troubles; what shall we deserve, who draw near to the kingdom of heaven with such negligence, and both show no earnestness before we have received, and after having received are again negligent? Nay, this is the very reason why we are negligent after having received, that we did not watch before we had received. Therefore many, after they have received, immediately have returned to their former vomit, and have become more wicked, and drawn upon themselves a more severe punishment; when having been delivered from their former sins, herein they have more grievously provoked the Judge, that having been delivered from so great a disease, still they did not learn sobriety, but that has happened unto them, which Christ threatened to the paralytic man, saying, Behold you are made whole: sin no more, lest a worse thing come unto you John 5:14: and which He also predicted of the Jews, that the last state shall be worse than the first. Matthew 12:45 For if, says He, showing that by their ingratitude they should bring upon them the worst of evils, if I had not come, and spoken unto them, they had not had sin John 15:22; so that the guilt of sins committed after these benefits is doubled and quadrupled, in that, after the honour put upon us, we show ourselves ungrateful and wicked. And the Laver of Baptism helps not a whit to procure for us a milder punishment. And consider: a man has gotten grievous sins by committing murder or adultery, or some other crime: these were remitted through Baptism. For there is no sin, no impiety, which does not yield and give place to this gift; for the Grace is Divine. A man has again committed adultery and murder; the former adultery is indeed done away, the murder forgiven, and not brought up again to his charge, for the gifts and calling of God are without repentance Romans 11:29; but for those committed after Baptism he suffers a punishment as great as he would if both the former sins were brought up again, and many worse than these. For the guilt is no longer simply equal, but doubled and tripled. Look: in proof that the penalty of these sins is greater, hear what St. Paul says: He that despised Moses’ law died without mercy, under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy, who has trodden under foot the Son of God, and has counted the blood of the covenant an unholy thing, and has done despite unto the Spirit of grace? Hebrews 10:28-29

Homily 2 on the Acts of the Apostles

When the disciples intend to ask anything, they approach Him together, that by dint of numbers they may abash Him into compliance. They well knew that in what He had said previously, Of that day knows no man Matthew 24:36, He had merely declined telling them: therefore they again drew near, and put the question. They would not have put it had they been truly satisfied with that answer. For having heard that they were about to receive the Holy Ghost, they, as being now worthy of instruction, desired to learn. Also they were quite ready for freedom: for they had no mind to address themselves to danger; what they wished was to breathe freely again; for they were no light matters that had happened to them, but the utmost peril had impended over them. And without saying anything to Him of the Holy Ghost, they put this question: Lord, will You at this time restore the kingdom to Israel? They did not ask, when? But whether at this time. So eager were they for that day. Indeed, to me it appears that they had not any clear notion of the nature of that kingdom; for the Spirit had not yet instructed them. And they do not say, When shall these things be? But they approach Him with greater honour, saying, Will You at this time restore again the kingdom, as being now already fallen. For there they were still affected towards sensible objects, seeing they were not yet become better than those who were before them; here they have henceforth high conceptions concerning Christ. Since then their minds are elevated, He also speaks to them in a higher strain. For He no longer tells them, Of that day not even the Son of Man knows Mark 13:32; but He says, It is not for you to know the times or the seasons which the Father has put in His own power Acts 1:7 You ask things greater than your capacity, He would say. And yet even now they learned things that were much greater than this. And that you may see that this is strictly the case, look how many things I shall enumerate. What, I pray you, was greater than their having learned what they did learn? Thus, they learned that there is a Son of God, and that God has a Son equal with Himself in dignity John 5:17-20; they learned that there will be a resurrection Matthew 17:9; that when He ascended He sat on the right hand of God Luke 22:69; and what is still more stupendous, that Flesh is seated in heaven, and adored by Angels, and that He will come again Mark 16:19; they learned what is to take place in the judgment Matthew 16:27; learned that they shall then sit and judge the twelve tribes of Israel Luke 21:27; learned that the Jews would be cast out, and in their stead the Gentiles should come in Matthew 19:28. For, tell me, which is greater? To learn that a person will reign, or to learn the time when? Luke 21:24. Paul learned things which it is not lawful for a man to utter 2 Corinthians 12:4; things that were before the world was made, he learned them all. Which is the more difficult, the beginning or the end? Clearly to learn the beginning. This, Moses learned, and the time when, and how long ago: and he enumerates the years. And the wise Solomon says, I will make mention of things from the beginning of the world. And that the time is at hand, they do know: as Paul says, The Lord is at hand, be careful for nothing. Philippians 4:5. These things they knew not [then], and yet He mentions many signs Matthew 24. But, as He has just said, Not many days hence, wishing them to be vigilant, and did not openly declare the precise moment, so is it here also. However, it is not about the general Consummation that they now ask Him, but, Will You at this time, say they, restore the kingdom to Israel? And not even this did He reveal to them. They also asked this [about the end of the world] before: and as on that occasion He answered by leading them away from thinking that their deliverance was near and, on the contrary, cast them into the midst of perils, so likewise on this occasion but more mildly. For, that they may not imagine themselves to be wronged, and these things to be mere pretences, hear what He says: He immediately gives them that at which they rejoiced: for He adds: But you shall receive power, after that the Holy Ghost has come upon you; and you shall be witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth. Acts 1:8 Then, that they may make no more enquiries, straightway He was received up. Thus, just as on the former occasion He had darkened their minds by awe, and by saying, I know not; here also He does so by being taken up. For great was their eagerness on the subject, and they would not have desisted; and yet it was very necessary that they should not learn this. For tell me, which do the Gentiles most disbelieve? That there will be a consummation of the world, or that God has become man, and issued from the Virgin? But I am ashamed of dwelling on this point, as if it were about some difficult matter. Then again, that the disciples might not say, Why do you leave the matter in suspense? He adds, Which the Father has put in His own power. And yet He declared the Father’s power and His to be one: as in the saying, For as the Father raises up the dead and quickens them, even so the Son quickens whom He will. John 5:21 If where need is to work, Thou actest with the same power as the Father; where it behooves to know, dost Thou not know with the same power? Yet certainly to raise up the dead is much greater than to learn the day. If the greater be with power, much more the other.

Homily 3 on the Acts of the Apostles

These were all continuing with one accord in prayer together with the women. Acts 1:14 For this is a powerful weapon in temptations; and to this they had been trained. [Continuing with one accord.] Good. (καλὥς). Besides, the present temptation directed them to this: for they exceedingly feared the Jews. With the women, it is said: for he had said that they had followed Him: and with Mary the mother of Jesus. Luke 23:55 How then [is it said, that that disciple] took her to his own home John 19:26, at that time? But then the Lord had brought them together again, and so returned. And with His brethren. John 17:5 These also were before unbelieving. And in those days, it says, Peter stood up in the midst of the disciples, and said. Acts 1:15 Both as being ardent, and as having been put in trust by Christ with the flock, and as having precedence in honor, he always begins the discourse. (The number of the names together were about an hundred and twenty.) Men and brethren, he says, this Scripture must needs have been fulfilled, which the Holy Ghost spoke before, [etc.] Acts 1:16 Why did he not ask Christ to give him some one in the room of Judas? It is better as it is. For in the first place, they were engaged in other things; secondly, of Christ’s presence with them, the greatest proof that could be given was this: as He had chosen when He was among them, so did He now being absent. Now this was no small matter for their consolation. But observe how Peter does everything with the common consent; nothing imperiously. And he does not speak thus without a meaning. But observe how he consoles them concerning what had passed. In fact, what had happened had caused them no small consternation. For if there are many now who canvass this circumstance, what may we suppose they had to say then?

This Scripture, says he, must needs have been fulfilled, which the Holy Ghost spoke before. Always he comforts them by the prophecies. So does Christ on all occasions. In the very same way, he shows here that no strange thing had happened, but what had already been foretold. This Scripture must needs have been fulfilled, he says, which the Holy Ghost by the mouth of David spoke before. He does not say, David, but the Spirit through him. See what kind of doctrine the writer has at the very outset of the book. Do you see, that it was not for nothing that I said in the beginning of this work, that this book is the Polity of the Holy Spirit? Which the Holy Ghost spoke before by the mouth of David. Observe how he appropriates (οἰκειοὕται) him; and that it is an advantage to them, that this was spoken by David, and not by some other Prophet. Concerning Judas, he says, which was guide. Here again mark the philosophical temper of the man: how he does not mention him with scorn, nor say, that wretch, that miscreant: but simply states the fact; and does not even say, who betrayed Him, but does what he can to transfer the guilt to others: nor does he animadvert severely even on these: Which was guide, he says, to them that took Jesus. Furthermore, before he declares where David had spoken, he relates what had been the case with Judas, that from the things present he may fetch assurance of the things future, and show that this man had already received his due. For he was numbered, says he, with us, and had obtained part of this ministry. Now this man acquired a field out of the reward of iniquity. (v. 17-18.) He gives his discourse a moral turn, and covertly mentions the cause of the wickedness, because it carried reproof with it. And he does not say, The Jews, but, this man, acquired it. For since the minds of weak persons do not attend to things future, as they do to things present, he discourses of the immediate punishment inflicted. And falling headlong, he burst asunder in the midst. He does well to dilate not upon the sin, but upon the punishment. And, he says, all his bowels gushed out. This brought them consolation. And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue Aceldama, that is to say, the field of blood. Acts 1:19. Now the Jews gave it this name, not on this account, but because of Judas; here, however, Peter makes it to have this reference, and when he brings forward the adversaries as witnesses, both by the fact that they named it, and by saying, in their proper tongue, this is what he means.

For he was numbered with us, (πρὥτος τοῦ πράγματος αὐθεντει absent from A.B.C) says Peter. On this account it behooves to propose another; to be a witness in his place. And see how he imitates his Master, ever discoursing from the Scriptures, and saying nothing as yet concerning Christ; namely, that He had frequently predicted this Himself. Nor does he mention where the Scripture speaks of the treachery of Judas; for instance, The mouth of the wicked and the mouth of the deceitful are opened against me Psalm 109:1; but where it speaks only of his punishment; for this was most to their advantage. It shows again the benevolence of the Lord: For he was numbered with us (τοὕτο γὰρ αὐτοὺς μάλιστα ὡφέλει· Δείκνυσι πάλιν A.B.C), he says, and obtained his lot of this ministry. He calls it everywhere lot, showing that the whole is from God’s grace and election, and reminding them of the old times, inasmuch as God chose him into His own lot or portion, as of old He took the Levites. He also dwells upon the circumstances respecting Judas, showing that the reward of the treachery was made itself the herald of the punishment. For he acquired, he says, a field out of the reward of the iniquity. Observe the divine economy in the event. Of the iniquity, he says. For there are many iniquities, but never was anything more iniquitous than this: so that the affair was one of iniquity. Now not only to those who were present did the event become known, but to all thereafter, so that without meaning or knowing what they were about, they gave it a name; just as Caiaphas had prophesied unconsciously. God compelled them to call the field in Hebrew Aceldama. Matthew 26:24 By this also the evils which were to come upon the Jews were declared: and Peter shows the prophecy to have been so far in part fulfilled, which says, It had been good for that man if he had not been born. We may with propriety apply this same to the Jews likewise; for if he who was guide suffered thus, much more they. Thus far however Peter says nothing of this. Then, showing that the term, Aceldama, might well be applied to his fate, he introduces the prophet, saying, Let his habitation be desolate. For what can be worse desolation than to become a place of burial? And the field may well be called his. For he who cast down the price, although others were the buyers, has a right to be himself reckoned owner of a great desolation. This desolation was the prelude to that of the Jews, as will appear on looking closely into the facts. For indeed they destroyed themselves by famine, and killed many, and the city became a burial-place of strangers, of soldiers, for as to those, they would not even have let them be buried, for in fact they were not deemed worthy of sepulture.

Homily 4 on the Acts of the Apostles

Was it upon the twelve that it came? Not so; but upon the hundred and twenty. For Peter would not have quoted to no purpose the testimony of the prophet, saying, And it shall come to pass in the last days, says the Lord God, I will pour out of My spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Joel 2:28 And they were all filled with the Holy Ghost. Acts 2:4 For, that the effect may not be to frighten only, therefore is it both with the Holy Ghost, and with fire. And began to speak with other tongues, as the Spirit gave them utterance. Matthew 3:11 They receive no other sign, but this first; for it was new to them, and there was no need of any other sign. And it sat upon each of them, says the writer. Observe now, how there is no longer any occasion for that person to grieve, who was not elected as was Matthias, And they were all filled, he says; not merely received the grace of the Spirit, but were filled. And began to speak with other tongues, as the Spirit gave them utterance. It would not have been said, All, the Apostles also being there present, unless the rest also were partakers. For were it not so, having above made mention of the Apostles distinctively and by name, he would not now have put them all in one with the rest. For if, where it was only to be mentioned that they were present, he makes mention of the Apostles apart, much more would he have done so in the case here supposed. Observe, how when one is continuing in prayer, when one is in charity, then it is that the Spirit draws near. It put them in mind also of another vision: for as fire did He appear also in the bush. As the Spirit gave them utterance, ἀ ποφθέγγεσθαι Exodus 3:2 For the things spoken by them were ἀ ποφθέγματα, profound utterances. And, it says, there were dwelling at Jerusalem Jews, devout men. Acts 2:5 The fact of their dwelling there was a sign of piety: that being of so many nations they should have left country, and home, and relations, and be abiding there. For, it says, There were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was reported abroad, the multitude came together, and were confounded. Acts 2:6 Since the event had taken place in a house, of course they came together from without. The multitude was confounded: was all in commotion. They marvelled; Because that every man heard them speak in his own language. And they were amazed, it says, and marvelled, saying one to another, Behold, are not all these which speak Galileans? Acts 2:7-13 They immediately turned their eyes towards the Apostles. And how (it follows) hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene: mark how they run from east to west: and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And, they were all amazed, and were in doubt, saying one to another, What means this? Others mocking said, These men are full of new wine. O the excessive folly! O the excessive malignity! Why it was not even the season for that; for it was Pentecost. For this was what made it worse: that when those were confessing — men that were Jews, that were Romans, that were proselytes, yea perhaps that had crucified Him — yet these, after so great signs, say, They are full of new wine!

Homily 5 on the Acts of the Apostles

What, I pray you, is this you say? Do you talk of salvation for them after the Cross? Bear with me a little. Great is the mercy of God. And this very fact does, no less than the resurrection, prove him to be God, yea, no less than His miracles— the fact that He calls these to Him. For surpassing goodness is, above all things, peculiarly God’s own. Therefore also He says, None is good save one, that is, God. Luke 18:19 Only let us not take this goodness for an occasion of negligence. For He also punishes as God. In fact, the very punishments here spoken of, He brought them to pass, even He who said, Every one who shall call on the name of the Lord, shall be saved. I speak of the fate of Jerusalem; that intolerable punishment: of which I will tell you some few of the particulars, useful to us in our contest, both with the Marcionites and many other heretics. For, since they distinguish between Christ a good God, and that evil God [of the Old Testament], let us see who it was that effected these things. The evil God, taking vengeance for Christ? Or not so? How then alien to Him? But was it the good God? Nay, but it is demonstrated that both the Father and the Son did these things. The Father in many places; for instance, when He says in the parable of the vineyard, [He will miserably destroy those wicked husbandmen Matthew 21:41; again in the parable of the marriage feast, the King is said] to send His armies Matthew 22:7: and the Son, when He says, But those Mine enemies, which would not that I should reign over them, bring hither, and slay them before Me. Luke 19:27 * * *. And they sent, saying, We will not have You to reign over us. Would you like then to hear the things which actually came to pass? Moreover, Christ Himself also speaks of the future tribulations, than which never anything more dreadful came to pass; never anything more ruthless, my beloved, than the deeds then done! And He Himself declared it. For what could you wish to see more grievous than these? * * *— probed them with their daggers! — * * * But shall I relate to you the shocking case of the woman, that tragic tale? * * * (Joseph. B. J. vi. 3. 4.) Did not the actual events cast all misery into the shade? But shall I tell you of famines and pestilences? One might speak of horrors without number: nature was unknown; law unknown; they outdid wild beasts in ferocity. True, these miseries came by the fate of wars; but because God, because Christ so willed it to be. These facts will apply both against the Marcionites and against those who do not believe that there is a hell: for they are sufficient to silence their impudence. Are not these calamities more severe than the Babylonian? Are not these sufferings more grievous than the famines of that time? Yes, for [never was the like from the beginning of the world] no, nor ever shall be such. Matthew 24:21 And this was Christ’s own declaration. In what sense then, think ye, is it said that Christ remitted them their sin? Perhaps it seems a commonplace question: but do ye solve it.— It is not possible to show anywhere, even in fiction, anything like what the reality was here. And had it been a Christian that wrote this history, the matter might be regarded with suspicion: but if he was a Jew, and a Jewish zealot, and after the Gospel, how can the meaning of the facts be otherwise than palpable to all men? For you will see the man, how, everywhere, he always extols the concerns of the Jews.— There is therefore a hell, O man! And God is good.— Aye, did you shudder at hearing these horrors? But these, which take place here, are nothing in comparison with what shall be in that world. Once more I am compelled to seem harsh, disagreeable, stern. But what can I do? I am set to this: just as a severe schoolmaster is set to be hated by his scholars: so are we. For would it not be strange indeed, that, while those who have a certain post assigned them by kings do that which is appointed them, however disagreeable the task may be, we, for fear of your censure, should leave our appointed task undone? Another has a different work. Of you, many have it for their work, to show mercy, to act humanely, to be pleasant and agreeable to the persons to whom you are benefactors. But to those to whom we do good, we seem stern and severe, troublesome and disagreeable. For we do good, not by the pleasure we give, but by the pain we inflict. So it is also with the physician: though he indeed is not excessively disagreeable, for the benefit afforded by his art is had immediately; ours hereafter. So again the magistrate is odious to the disorderly and seditious; so the legislator is vexatious to them for whom he makes laws. But not so he that invites to enjoyment, not so he that prepares public festivities and entertainments, and puts all the people in garlands: no, these are men that win acceptance, feasting, as they do, whole cities with all sorts of spectacles; contributing largely, bearing all the cost. And therefore those whom they have treated, requite them for these enjoyments with words of welcome and benediction, with hanging (παραπετάσματα) of tapestries, and a blaze of lamps, and with wreaths, and boughs, and brilliant garments. Whereas, at the sight of the physician, the sick become sad and downcast: at sight of the magistrate, the rioters become subdued: no running riot then, no gambolling, except when he also goes over into their ranks. Let us see, then, which render the best service to their cities; those who provide these festivities, and banquetings, and expensive entertainments, and manifold rejoicings; or those who restrain all those doings, bearing before them stocks, scourges, executioners, dreaded soldiers, and a voice fraught with much terror: and issuing orders, and making men hang down their heads, and with the rod dispersing the idlers in the market-place. Let us see, I say; these are the disagreeable, those the beloved: let us see where the gain rests. (λήλει.) What comes then of your pleasure-givers? A kind of frigid enjoyment, lasting till the evening, and tomorrow vanished; mirth ungoverned, words unseemly and dissolute. And what of these? Awe, sobriety, subdued thoughts; reasonableness of mind, an end of idleness; a curb on the passions within; a wall of defense, next to God, against assailants from without. It is by means of these we have each our property but by those ruinous festivities we dissipate it. Robbers indeed have not invaded it, but vainglory together with pleasure acts the part of robber. Each sees the robber carrying off everything before his eyes, and is delighted at it! A new fashion of robbery, this, to induce people to be glad when one is plundering them! On the other part, there is nothing of the kind: but God, as the common Father, has secured us as by a wall against all [depredators], both seen and unseen. For, Take heed, says He, that you do not your alms before men. Matthew 6:1 The soul learns from the one, [excess; from the other] to flee injustice. For injustice consists not merely in grasping at more wealth than belongs to us, but in giving to the belly more than its needful sustenance, in carrying mirth beyond its proper bounds, and causing it to run into frantic excesses. From the one, it learns sobriety; from the other, unchastity. For it is unchastity, not merely to have carnal intercourse with women, but even to look upon a woman with unchaste eyes. From the one, it learns modesty; from the other, conceited self-importance. For, All things, says the Apostle, are lawful for me, but not all things expedient. 1 Corinthians 6:12 From the one, decent behavior; from the other unseemliness. For, as to the doings in the theatres, I pass these. But to let you see that it is not even a pleasure either, but a grief, show me, but a single day after the festival, both those who spent their money in giving it, and those who were feasted with spectacles: and you shall see them all looking dejected enough, but most of all him, your (ἔ κεἵνον) famous man that has spent his money for it. And this is but fair: for, the day before, he delighted the common man, and the common man indeed was in high good humor and enjoyment, and rejoiced indeed in the splendid garment, but then not having the use of it, and seeing himself stripped of it, he was grieved and annoyed; and wanted to be the great man, seeing even his own enjoyment to be small compared with his. Therefore, the day after, they change places, and now he, the great man, gets the larger share in the dejection.

Now if in worldly matters, amusements are attended with such dissatisfaction, while disagreeable things are so beneficial, much more does this hold in things spiritual. Why is it that no one quarrels with the laws, but on the contrary all account that matter a common benefit? For indeed not strangers from some other quarter, nor enemies of those for whom the laws are made, came and made these orders, but the citizens themselves, their patrons, their benefactors: and this very thing, the making of laws, is a token of beneficence and good-will. And yet the laws are full of punishment and restraint, and there is no such thing as law without penalty and coercion. Then is it not unreasonable, that while the expositors of those laws are called deliverers, benefactors, and patrons, we are considered troublesome and vexatious if we speak of the laws of God? When we discourse about hell, then we bring forward those laws: just as in the affairs of the world, people urge the laws of murder, highway robbery, and the like, so do we the penal laws: laws, which not man enacted, but the Only-Begotten Son of God Himself. Let him that has no mercy, He says, be punished Matthew 18:23; for such is the import of the parable. Let him that remembers injuries, pay the last penalty. Let him that is angry without cause, be cast into the fire. Let him that reviles, receive his due in hell. If you think these laws which you hear strange, be not amazed. For if Christ was not intended to make new laws, why did He come? Those other laws are manifest to us; we know that the murderer and adulterer ought to be punished. If then we were meant only to be told the same things over again, where was the need of a heavenly Teacher? Therefore He does not say, Let the adulterer be punished, but, whoever looks on with unchaste eyes. And where, and when, the man will receive punishment, He there tells us. And not in fine public monuments, nor yet somewhere out of sight, did He deposit His laws; not pillars of brass did He raise up, and engrave letters thereon, but twelve souls raised He up for us, the souls of the Apostles, and in their minds has He by the Spirit inscribed this writing. This cite we to you. If this was authorized to Jews, that none might take refuge in the plea of ignorance, much more is it to us. But should any say, I do not hear, therefore have no guilt, on this very score he is most liable to punishment. For, were there no teacher, it would be possible to take refuge in this plea; but if there be, it is no longer possible. Thus see how, speaking of Jews, the Lord deprives them of all excuse; If I had not come and spoken unto them, they had not had sin: John 15:22: and Paul again, But I say, have they not heard? Nay, but into all the earth went forth their sound. Romans 10:18 For then there is excuse, when there is none to tell the man; but when the watchman sits there, having this as the business of his life, there is excuse no longer. Nay, rather, it was the will of Christ, not that we should look only upon these written pillars, but that we should ourselves be such. But since we have made ourselves unworthy of the writing, at least let us look to those. For just as the pillars threaten others, but are not themselves obnoxious to punishment, nor yet the laws, even so the blessed Apostles. And observe; not in one place only stands this pillar, but its writing is carried round about in all the world. Whether you go among the Indians, you shall hear this: whether into Spain, or to the very ends of the earth, there is none without the hearing, except it be of his own neglect. Then be not offended, but give heed to the things spoken, that you may be able to lay hold upon the works of virtue, and attain unto the eternal blessings in Christ Jesus our Lord, with Whom to the Father and Holy Ghost together be glory, power, honor, now and ever, world without end. Amen.

Homily 6 on the Acts of the Apostles

[He men of Israel]: it is not for flattery that he uses this term; but, as he has borne hard upon them, he relaxes a little, and puts them in mind of their great ancestor [Israel]. Here again he begins with an introduction, that they may not become excited, now that he is going to make express mention to them of Jesus: for in what preceded, there was no reason why they should be excited, while the Prophet was the subject of discourse: but the name of Jesus would have given offense at the very outset.— And he does not say, Do as I bid you, but, Hear; as being not at all exacting. And observe how he forbears to speak of the high matters, and begins with the very low: Jesus, he says: and then straightway mentions the place He belonged to, being one which was held in mean estimation: Jesus of Nazareth: and does not say anything great about Him, nor even such as one would say about a Prophet, so far: Jesus, he says, of Nazareth, a man proved (to be) from God among you. Observe; what great matter was this, to say that He was sent from God? For this was the point which on all occasions both He and John and the Apostles were studious to show. Thus hear John saying: The same said to me On whom you shall see the Spirit descending, and abiding on him, this is He. John 1:33 But Christ Himself does this to an extreme; Of Myself I am not come, He sent Me. John 7:28 And everywhere in the Scriptures this seems the point most studiously insisted upon. Therefore also this holy leader of the blessed company, the lover of Christ, the good shepherd, the man put in trust with the keys of heaven, the man who received the Spiritual Wisdom, when he has first subdued the Jews by fear; and has shown what great things have been vouchsafed to the disciples, and what a right they have to be believed, then first proceeds to speak concerning Him. Only think what boldness it was to say it, in the midst of the murderers — that He is risen! And yet he does not all at once say, He is risen; but what?— He came, says he, from God: this is manifest by the signs which— he does not yet say, Jesus Himself wrought: but what?— which God wrought by Him in the midst of you. He calls themselves as witnesses. A man proved (to be sent) from God among you, by miracles and wonders and signs, which God wrought by him in the midst of you, as also ye yourselves know. Then, having fallen upon the mention of that their sacrilegious outrage, observe how he endeavors to quit them of the crime: Him, he says, being by the determinate counsel and foreknowledge of God delivered up: Acts 2:23 [adding however,] you have taken, and by wicked hands have crucified and slain: for though it was predetermined, still they were murderers. [By the determinate counsel and foreknowledge of God:] all but using the same words as Joseph did; just as he said to his brethren; Be not angry one with another by the way: God sent me hither. Genesis 45:5, 24 It is God’s doing. What of us, then? (it might be said,) it was even well done on our part. That they may not say this, therefore it is that he adds, By wicked hands you have crucified and slain. Here then he hints at Judas; while at the same time he shows them that it was not from any strength of theirs, and would not have been, if He had not Himself permitted it: it was God that delivered Him up. He has transferred the evil entire upon the head of Judas, now already parted from them; for he it was that delivered Him over to them by the kiss. Or, By wicked hands, refers to the soldiers: for neither is it simply, You have slain, but, By wicked men you have done this. And observe how everywhere they make it of great importance that the Passion should first be confessed. Whom God Raised Up Acts 2:24, says he. This was the great thing; and observe how he sets it in the middle of his discourse: for the former matters had been confessed; both the miracles and the signs and the slaying — Whom God, says he, raised up, having loosed the pains of death, because it was not possible that He should be kept in its power. It is something great and sublime that he has hinted at here. For the expression, It was not possible, even itself is that of one assigning something. It shows that death itself in holding Him had pangs as in travail, and was sore bestead: whereas, by pains, or, travail-pangs, of death, the Old Testament means danger and disaster: and that He so rose as never more to die. For the assertion, Seeing that it was not possible that He should be holden of it, means this, that His rising was not common to the rest. Then, however, before their thoughts can enter at all into his meaning, he brings David upon them, an authority which sets aside all human reasoning. For David says (with reference) to Him. Acts 2:25 And observe how, once more, the testimony is lowly. For therefore he begins the citation further up, with the matters of lowlier import: therefore was death not in the number of grievous things [because], says he, I foresaw the Lord always before my face, that He is on my right hand that I should not be moved: Acts 2:25-27 and, that You will not leave my soul in hell. Then, having finished the citation from the Prophet, he adds; Men and brethren. Acts 2:29 When he is about to say anything great, he uses this opening address, to rouse and to conciliate them. Let me be allowed, he says, to speak freely to you of the patriarch David. Remarkable lowliness, in a case where he was giving no hurt, nor was there any reason why the hearers should be angry. For he did not say, This is not said concerning David, but concerning the Christ. But in another point of view: by his reverential expression towards the blessed David, he awed them; speaking of an acknowledged fact as if it were a bold thing to say, and therefore begging them to pardon him for saying it. And thereupon his expression is not simply concerning David, but concerning the patriarch David, that he is both dead and buried: he does not also say, and is not risen again, but in another way (though this too would have been no great thing to say), And his sepulchre is with us unto this day, he has said what comes to the same thing. Then — and even so he does not come to the mention of Christ, but what next?— he goes on with his encomium upon David, Being therefore a prophet, and knowing that with an oath God had sworn unto him. Acts 2:30 But this he says, that were it but on account of the honor shown to David, and the descent from him, they may accept what is said concerning Christ’s resurrection, as seeing that it would be an injury to the prophecy, and a derogating from (τἥς εἰς αὐτοὺς τιμἥς) their honor, if this were not the fact. And knowing, he says, that with an oath God had sworn unto him— he does not say simply promised— of the fruit of his loins after the flesh to raise up Christ, to seat Him upon his throne. Observe how he has again only hinted at what is sublime. For now that he has soothed them with his expression, he confidently adds this: The prophet [says it] of His resurrection, that neither was His soul left in hell, nor did His flesh see corruption. Acts 2:31 This again is wonderful: it shows that His resurrection was not like that of other men. For though death laid hold on Him, yet it did not its own work then.— And, as regards the sin, he has spoken of that, covertly and darkly; of the punishment, he forbore to add anything; but that they had slain Him, this he has spoken out; for the rest he now comes to the sign given by God. And when it is once proved, that He, the slain, was just, was dear to God, then, though thou be silent of the punishment, be sure that he which did the sin will condemn himself more than ever you can condemn him. So then, that he refers all to the Father, is in order that they may receive what is said: and that assertion, Not possible, he fetches in from the prophecy. Well then, let us again look over what has been said.

Jesus of Nazareth, a man proved (to be sent) from God unto you. Recapitulation of Acts 2:22-31: one, of whom, by reason of His works, there can be no doubt; but who, on the contrary, is demonstrated. Thus also Nicodemus said, No man can do these miracles which Thou doest — By miracles, and wonders, and signs which God wrought by Him in the midst of you John 3:2: not secretly. Setting out from facts notorious to those whom he was addressing, he then comes to things hidden. Thereupon [in saying, By the determinate counsel and foreknowledge of God,] Acts 2:23 he shows that it was not because they had the power to do it, and that there was a wisdom and a Divine arrangement in the event, seeing it was from God. He rapidly passes over the unpleasant part, [adding, Whom God raised up, etc.] Acts 2:24. For it is always a point of great importance with them to show that He was once dead. Though you should deny it, says he, (ἐ κεῖνοι) those (present) will bear witness to the fact. [Having loosed the pangs of death.] He that gives Death trouble, may much more give trouble to them that crucified Him: however, nothing of the kind is here said, as that He had power to slay you. Meanwhile, let us also learn thus to hold. For one that is in pain like a woman in travail, does not hold the thing held, and is not active but passive; and makes haste to cast it off. And it is well said: For David says in reference to him (v. 25); that you may not refer that saying to the Prophet.— [Therefore being a Prophet, and knowing, etc.] (v. 30, 31.) Do you observe how he now interprets the prophecy, and does not give it bare of comment? How did He seat Him upon David’s throne? For the kingdom after the Spirit is in heaven. Observe how, along with the resurrection, he has also declared the kingdom in the fact of His rising again. He shows that the Prophet was under constraint: for the prophecy was concerning Him. Why does he say, not, Concerning His kingdom (it was a great matter), but Concerning His resurrection? And how did He seat Him upon his (David’s) throne? Why, He reigns as King over Jews also, yea, what is much more, over them that crucified Him. For His flesh saw no corruption. This seems to be less than resurrection, but it is the same thing.

This Jesus — observe how he does not call Him otherwise — has God raised up; whereof all we are witnesses. Being therefore by the right hand of God exalted (v. 33, 34): again he takes refuge with the Father, and yet it had been enough to say what precedes: but he knows what a great point this is. Here he has hinted at the Ascension also, and that Christ is in heaven: but neither does he say this openly. And having received, says he, the promise of the Holy Ghost. Observe how, in the beginning of his discourse, he does not say that Jesus Himself had sent It, but the Father: now, however, that he has mentioned His signs and the things done to Him by the Jews, and has spoken of His resurrection, he boldly introduces what he has to say about these matters, again adducing themselves as witnesses by both senses: [He has shed forth this, which you do see and hear.] And of the resurrection he has made continual mention, but of their outrageous deed he has spoken once for all. And having received the promise of the Holy Ghost. This again is great. The promise, he says; because [promised] before His Passion. Observe how he now makes it all His [He has poured forth this], covertly making a great point. For if it was He that poured it forth, it is of Him that the Prophet has spoken above, In the last days I will pour forth of My Spirit on My Servants, and on Mine handmaids, and I will do wonders in the heaven above. Acts 2:17 Observe what he secretly puts into it! But then, because it was a great thing, he again veils it with the expression of His having received of the Father. He has spoken of the good things fulfilled, of the signs; has said, that He is king, the point that touched them; has said, that it is He that gives the Spirit. (Arist. Rhet. 1. 3.) (For, however much a person may say, if it does not issue in something advantageous, he speaks to no purpose.) Just as John: The same, says he, shall baptize you with the Holy Ghost. Matthew 3:11 And it shows that the Cross not only did not make Him less, but rendered Him even more illustrious, seeing that of old God promised it to Him, but now has given it. Or [it may be], the promise which He promised to us. He so foreknew it about to be, and has given it to us greater after the resurrection. And, has poured it out, he says; not requiring worthiness: and not simply gave, but with abundance. Whence does this appear? Henceforth after the mention of His giving the Spirit, he confidently speaks also of His ascension into heaven; and not only so, but again adducing the witness, and reminding them of that Person concerning Whom Christ once spoke. Matthew 22:43 For not David, says he ascended into the heavens. Acts 2:34 Here he no longer speaks in lowly phrase, having the confidence which results from the things said; nor does he say, Be it permitted me to speak, or the like: But he says himself; The Lord said to my Lord, Sit on My right hand, until I make Your enemies Your footstool. Now if He be David’s Lord, much more shall they not disdain Him. Sit on My right hand; he has set the whole matter here; until I make Your enemies Your footstool: here also he has brought upon them a great terror, just as in the beginning he showed what He does to His friends, what to his enemies. And again, as to the act of subjugation, not to provoke unbelief, he ascribes it to the Father. Since then these are great things that he has uttered, he again brings his discourse down to lowly matters. Let therefore, he says, the whole house of Israel know assuredly: i.e. question ye not, nor doubt ye: then also in the tone of command it follows; that God has made Him both Lord — this he says from David — and Christ, Acts 2:36, this from the Psalm: For when it would have been rightly concluded, Let therefore the whole house of Israel know assuredly that He sits on the right hand of God, this, which would have been great, he forbears, and brings in a different matter which is much more humble, and the expression Hath made; i.e. has ordained: so that there is nothing about (οὐσίωσις) communication of substance here, but the expression relates to this which has been mentioned. Even this Jesus, Whom you crucified. He does well to end with this, thereby agitating their minds. For when he has shown how great it is, he has then exposed their daring deed, so as to show it to be greater, and to possess them with terror. For men are not so much attracted by benefits as they are chastened by fear.

Homily 7 on the Acts of the Apostles

Do you see what a great thing gentleness is? More than any vehemence, it pricks our hearts, inflicts a keener wound. For as in the case of bodies which have become callous, the man that strikes upon them does not affect the sense so powerfully, but if he first mollify them and make them tender, then he pierces them effectually; so in this instance also, it is necessary first to mollify. But that which softens, is not wrath, not vehement accusation, not personal abuse; it is gentleness. The former indeed rather aggravate the callousness, this last alone removes it. If then you are desirous to reprove any delinquent, approach him with all possible mildness. For see here; he gently reminds them of the outrages they have committed, adding no comment; he declares the gift of God, he goes on to speak of the grace which bore testimony to the event, and so draws out his discourse to a still greater length. So they stood in awe of the gentleness of Peter, in that he, speaking to men who had crucified his Master, and breathed murder against himself and his companions, discoursed to them in the character of an affectionate father and teacher. Not merely were they persuaded; they even condemned themselves, they came to a sense of their past behavior. For he gave no room for their anger to be roused, and darken their judgment, but by means of humility he dispersed, as it were, the mist and darkness of their indignation, and then pointed out to them the daring outrage they had committed. For so it is; when we say of ourselves that we are injured, the opposite party endeavor to prove that they have not done the injury; but when we say, we have not been injured, but have rather done the wrong, the others take the contrary line. If, therefore, you wish to place your enemy (εἰς ἀγώνα) in the wrong, beware of accusing him; nay (ἀ γώνισαι), plead for him, he will be sure to find himself guilty. There is a natural spirit of opposition in man. Such was the conduct of Peter. He did not accuse them harshly; on the contrary, he almost endeavored to plead for them, as far as was possible. And this was the very reason that he penetrated into their souls. You will ask, where is the proof that they were pricked? In their own words; for what say they? Men and brethren, what shall we do? Whom they had called deceivers, they call brethren: not that hereby they put themselves on an equality with them, but rather by way of attracting their brotherly affection and kindness: and besides, because the Apostles had deigned to call them by this title. And, say they, What shall we do? They did not straightway say, Well then, we repent; but they surrendered themselves to the disciples. Just as a person on the point of shipwreck, upon seeing the pilot, or in sickness the physician, would put all into his hands, and do his bidding in everything; so have these also confessed that they are in extreme peril, and destitute of all hope of salvation. They did not say, How shall we be saved? But, What shall we do? Here again Peter, though the question is put to all, is the man to answer. Repent, says he, and be baptized every one of you, in the name of Jesus Christ. Acts 2:38 He does not yet say, Believe, but, Be baptized every one of you. For this they received in baptism. Then he speaks of the gain; For the remission of sins, and you shall receive the gift of the Holy Ghost. If you are to receive a gift, if baptism conveys remission, why delay? He next gives a persuasive turn to his address, adding, For the promise is unto you Acts 2:39: for he had spoken of a promise above. And to your children, he says: the gift is greater, when these are to be heirs of the blessings. And to all, he continues, that are afar off: if to those that are afar off, much more to you that are near: even as many as the Lord our God shall call. Observe the time he takes for saying, To those that are afar off. It is when he finds them conciliated and self-accusing. For when the soul pronounces sentence against itself, no longer can it feel envy. And with many other words did he testify, and exhort, saying. Acts 2:40 Observe how, throughout, the writer studies brevity, and how free he is from ambition and display. He testified and exhorted, saying. This is the perfection of teaching, comprising something of fear and something of love. Save yourselves from this untoward generation. He says nothing of the future, all is about the present, by which indeed men are chiefly swayed; he shows that the Gospel releases from present evils as well. Then they that gladly received his word were baptized; and the same day there were added unto them about three thousand souls. Acts 2:41 Think you not this cheered the Apostles more than the miracle? And they continued steadfastly and with one accord in the Apostles’ doctrine and fellowship. Acts 2:42 Here are two virtues, perseverance and concord. In the Apostles’ doctrine, he says: for they again taught them; and fellowship, and in breaking of bread, and in prayer. All in common, all with perseverance. And fear came upon every soul Acts 2:43: of those that believed. For they did not despise the Apostles, like common men, nor did they fix their regard on that which was visible merely. Verily, their thoughts were kindled into a glow. And as Peter had before spoken much, and declared the promises, and the things to come, well might they be beside themselves with fear. The wonders also bore witness to the words: Many wonders and signs were done by the Apostles. As was the case with Christ; first there were signs, then teaching, then wonders; so was it now. And all that believed were together, and had all things common. Acts 2:44 Consider what an advance was here immediately! For the fellowship was not only in prayers, nor in doctrine alone, but also in (πολιτεία) social relations. And sold their possessions and goods, and parted them to all men, as every man had need. See what fear was wrought in them! And they parted them, he says, showing the (τὸ οἰκονομικὸν) wise management: As every man had need. Not recklessly, like some philosophers among the Greeks, of whom some gave up their land, others cast into the sea great quantities of money; but this was no contempt of riches, but only folly and madness. For universally the devil has made it his endeavor to disparage the creatures of God, as if it were impossible to make good use of riches. And continuing daily with one accord in the temple Acts 2:46, they enjoyed the benefit of teaching. Consider how these Jews did nothing else great or small, than assiduously attend at the temple. For, as having become more earnest, they had increased devotion also to the place. For the Apostles did not for the present pluck them away from this object, for fear of injuring them. And breaking bread from house to house, did take their portion of food with gladness and singleness of heart, praising God, and having favor with all the people. Acts 2:47 It seems to me that in mentioning bread, he here signifies fasting and hard life; for they took their portion of food, not of dainty fare. With gladness, he says. Do you see that not the dainty fare, but the (τροφἥς οὐ τρυφἥς) food made the enjoyment. For they that fare daintily are under punishment and pain; but not so these. Do you see that the words of Peter contain this also, namely, the regulation of life? [And singleness of heart.] For no gladness can exist where there is no simplicity. How had they favor with all the people? On account of their alms deeds. For do not look to the fact, that the chief priests for envy and spite rose up against them, but rather consider that they had favor with the people.— And the Lord added to the Church daily (ἐ πὶ τὸ αὐτό) [together] such as should be saved. — And all that believed were together. Once more, the unanimity, the charity, which is the cause of all good things!

[Now when they heard this, etc. Then Peter said to them, etc.] Recapitulation, Acts 2:37 What had been said was not enough. For those sayings indeed were sufficient to bring them to faith; but these are to show what things the believer behooves to do. And he said not, In the Cross, but, In the name of Jesus Christ let every one of you be baptized. Acts 2:38 And he does not put them continually in mind of the Cross, that he may not seem to reproach them, but he says simply, Repent: and why? That we may be punished? No: And let each of you be baptized in the name of Jesus Christ, for the remission of sins. And yet quite other is the law; of this world’s tribunals: but in the case of the Gospel proclamation (κηρύγματος); when the delinquent has confessed, then is he saved! Observe how Peter does not instantly hurry over this, but he specifies also the conditions, and adds, You shall receive the gift of the Holy Ghost; an assertion accredited by the fact, that the Apostles themselves had received that gift. [For the promise, etc.] Acts 2:39 The promise, i.e. the gift of the Holy Ghost. So far, he speaks of the easy part, and that which has with it a great gift; and then he leads them to practice: for it will be to them a ground of earnestness, to have tasted already of those so great blessings [and with many other words did he testify, etc.] Acts 2:40. Since, however, the hearer would desire to learn what was the sum and, substance of these further words, he tells us this: [Saying, save yourselves from this untoward generation.] [They then, that gladly received his words, etc.] Acts 2:41 they approved of what had been said, although fraught with terror, and after their assent given, proceed at once to baptism. And they continued it is written, steadfastly in the doctrine (or, teaching) of the Apostles Acts 2:42: for it was not for one day, no nor for two or three days that they were under teaching as being persons who had gone over to a different course of life. [And they continued with one accord in the Apostles’ doctrine, etc.] The expression is not, ὁ μοὕ together, but ὁ μοθυμαδὸν, with one accord; (and daily, he says [afterwards], they were continuing with one accord in the temple,) i.e. with one soul. And here again in his conciseness, he does not relate the teaching given; for as young children, the Apostles nourished them with spiritual food. And fear came upon every soul Acts 2:43: clearly, of those, as well, who did not believe; namely, upon seeing so great a change all at once effected, and besides in consequence of the miracles. [And all that believed were together, and had all things in common, etc.] Acts 2:44 They are all become angels on a sudden; all of them continuing in prayer and hearing, they saw that spiritual things are common, and no one there has more than other, and they speedily came together (ἐ πὶ τὸ αὐτὸ), to the same thing in common, even to the imparting to all. And all the believing Acts 2:44, it says, were ἐ πὶ τὸ αὐτὸ: and to see that this does not mean that they were together in place, observe what follows [And had all things common]. All, it says: not one with the exception of another. This was an angelic commonwealth, not to call anything of theirs their own. Forthwith the root of evils was cut out. By what they did, they showed what they had heard: this was that which he said, Save yourselves from this untoward generation.— And daily continuing with one accord in the temple. Acts 2:46 Since they have become three thousand, they take them abroad now: and withal, the boldness imparted by the Spirit being great: and daily they went up as to a sacred place, as frequently we find Peter and John doing this: for at present they disturbed none of the Jewish observances. And this honor too passed over to the place; the eating in the house. In what house? In the Temple. Observe the increase of piety. They cast away their riches, and rejoiced, and had great gladness, for greater were the riches they received without labor (ἄ πονα Cat. al. ἀ γαθά). None reproached, none envied, none grudged; no pride, no contempt was there. As children they did indeed account themselves to be under teaching: as new born babes, such was their disposition. Yet why use this faint image? If you remember how it was when God shook our city with an earthquake, how subdued all men were. (Infra, Hom. xli. §2.) Such was the case then with those converts. No knavery, no villany then: such is the effect of fear, of affliction! No talk of mine and yours then. Hence gladness waited at their table; no one seemed to eat of his own, or of another’s — I grant this may seem a riddle. Neither did they consider their brethren’s property foreign to themselves; it was the property of a Master; nor again deemed they anything their own, all was the brethren’s. The poor man knew no shame, the rich no haughtiness. This is gladness. The latter deemed himself the obliged and fortunate party; the others felt themselves as honored herein, and closely were they bound together. For indeed, because when people make doles of money, there are apt to be insults, pride, grudging; therefore says the Apostle, Not grudgingly, or of necessity. — 2 Corinthians 9:7 [With gladness and simplicity of heart, etc.] See of how many things he bears witness to them! Genuine faith, upright conduct, perseverance in hearing, in prayers, in singleness, in cheerfulness. [Praising God.] Acts 2:47 Two things there were which might deject them; their abstemious living, and the loss of their property. Yet on both these accounts did they rejoice. [And having favor with all the people.] For who but must love men of this character, as common fathers? They conceived no malice toward each other; they committed all to the grace of God. [With all the people.] Fear there was none; yea, though they had taken their position in the midst of dangers. By singleness, however, he denotes their entire virtue, far surpassing their contempt of riches, their abstinence, and their preseverance in prayer. For thus also they offered pure praise to God: this is to praise God. But observe also here how they immediately obtain their reward. Having favor with all the people. They were engaging, and highly beloved. For who would not prize and admire their simplicity of character; who would not be linked to one in whom was nothing underhand? To whom too does salvation belong, but to these? To whom those great marvels? Was it not to shepherds that the Gospel was first preached? And to Joseph, being a man of simple mind, insomuch that he did not let a suspicion of adultery frighten him into doing wrong? Did not God elect rustics, those artless men? For it is written, Blessed is every simple soul. Proverbs 11:25 And again, He that walks simply, walks surely. Proverbs 10:9 True, you will say, but prudence also is needed. Why, what is simplicity, I pray you, but prudence? For when you suspect no evil, neither can you fabricate any: when you have no annoyances, neither can you remember injuries. Has any one insulted you? You were not pained. Has any one reviled you? You were nothing hurt. Has he envied you? Still you had no hurt. Simplicity is a high road to true philosophy. None so beautiful in soul as the simple. For as in regard of personal appearance, he that is sullen, and downcast, and reserved (σύννους), even if he be good-looking, loses much of his beauty; while he that relaxes his countenance, and gently smiles, enhances his good looks; so in respect of the soul, he that is reserved, if he have ten thousand good points, disfigures them; but the frank and simple, just the reverse. A man of this last description may be safely made a friend, and when at variance easily reconciled. No need of guards and outposts, no need of chains and fetters with such an one; but great is his own freedom, and that of those who associate with him. But what, you will say, will such a man do if he fall among wicked people? God, Who has commanded us to be simple-minded, will stretch out His hand. What was more guileless than David? What more wicked than Saul? Yet who triumphed? Again, in Joseph’s case; did not he in simplicity approach his master’s wife, she him with wicked art? Yet what, I pray, was he the worse? Furthermore, what more simple than was Abel? What more malicious than Cain? And Joseph again, had he not dealt artlessly with his brethren? Was not this the cause of his eminence, that he spoke out unsuspiciously, while they received his words in malice? He declared once and again his dreams unreservedly; and then again he set off to them carrying provisions; he used no caution; he committed all to God: nay, the more they held him in the light of an enemy, the more did he treat them as brothers. God had power not to have suffered him to fall into their hands; but that the wonder might be made manifest, how, though they do their worst, he shall be higher than they: though the blow do come upon him, it comes from another, not from himself. On the contrary, the wicked man strikes himself first, and none other than himself. For alone, it is said, shall he bear his troubles. Proverbs 9:12 Ever in him the soul is full of dejection, his thoughts being ever entangled: whether he must hear anything or say anything, he does all with complaints, with accusation. Far, very far from such do friendship and harmony make their abode: but fightings are there, and enmities, and all unpleasantness. They that are such suspect even themselves. To these not even sleep is sweet, nor anything else. And have they a wife also, lo, they are enemies and at war with all: what endless jealousies, what unceasing fear! Aye, the wicked, πονηρὸς has his name from πονεἵν, to have trouble. And, indeed, thus the Scripture is ever calling wickedness by the name of labor; as, for instance, Under his tongue is toil and labor; and again, In the midst of them is toil and labor. Psalm 10:7; 90:10; and 55:11

Homily 8 on the Acts of the Apostles

Everywhere we find these two Apostles in great harmony together. To him Simon Peter beckoned. John 13:24 These two also came together to the sepulchre. John 20:3 et seq. And concerning John, Peter said to Christ, And what shall this man do? John 21:21 Now as for the other miracles, the writer of this book omits them; but he mentions the miracle by which they were all put in commotion. Observe again that they do not come to them purposely; so clear were they of ambition, so closely did they imitate their Master. Why now did they go up to the temple? Did they still live as Jews? No, but for expediency (χρησίμως). A miraculous sign again takes place, which both confirms the converts, and draws over the rest; and such, as they were a sign for having wrought. The disease was in the nature of the man, and baffled the art of medicine. He had been forty years lame Acts 4:20, as the writer says afterwards, and no one during all that time had cured him. And the most obstinate diseases are those which are born with men. It was a great calamity, insomuch that even to provide for himself his necessary sustenance was impossible for him. The man was conspicuous both from the place, and from his malady. Hear how the matter is related. And a certain man, lame from his mother’s womb, was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple. Acts 3:2 He sought to receive alms, and he did not know who the men were. Who seeing Peter and John about to go into the temple, asked an alms. And Peter, fastening his eyes upon him, with John, said, Look on us. (v. 3, 4.) Yet, not even so were the man’s thoughts elevated, but he persisted in his importunity. For such is poverty; upon a refusal, it compels people still to persist. Let this put us to shame who fall back in our prayers. But observe, I pray you, Peter’s gentleness: for he said, Look on us. So truly did their very bearing, of itself, betoken their character. And he gave heed unto them, expecting to receive something of them. Then Peter said, Silver and gold have I none; but such as I have I give you. (v. 5-6.) He did not say, I give you something much better than silver or gold: but what? In the name of Jesus Christ of Nazareth, rise up and walk. And he took him by the right hand, and lifted him up. Acts 3:7 Such was also the way of Christ. Often He healed by word, often by an act, often also He stretched forth the hand, where men were somewhat weak in faith, that the cure might not appear to be spontaneous. And he took him by the right hand, and lifted him up. This act made manifest the Resurrection, for it was an image of the Resurrection. And immediately his feet and ankle bones received strength. And he leaping up stood, and walked. Acts 3:8 Perhaps it was by way of trying himself that he put it thus to further proof, whether perchance the thing done might not be to no purpose. His feet were weak; it was not that he had lost them. Some say that he did not even know how to walk. And entered with them into the temple. Of a truth it was marvellous. The Apostles do not urge him; but of his own accord he follows, by the act of following pointing out his benefactors. And leaping and praising God; not admiring them, but God that wrought by them. The man was grateful.

[Now Peter and John went up together into the temple, etc.] You observe how they continued in prayer. The ninth hour: there they prayed together. [And a certain man, etc.] The man was in the act of being carried at that instant. [Whom they laid daily:] (his bearers carried him away:) [at the gate, etc.] just when people went into the temple. And that you may not suppose that they carried him for some other purpose, but that it was in order that he might receive alms, hear what the writer says: so that he might receive alms of those entering into the temple. Recapitulation of Acts 3:1-8 And this is the reason why he also makes mention of the places, to give evidence of what he relates. And how was it, you may ask, that they did not present him to Christ? Perhaps they were certain unbelieving men, that haunted the temple, as in fact neither did they present him to the Apostles, when they saw them entering, after having done such great miracles. He asked, it is written, to receive an alms. Acts 3:3 Their bearing marked them as certain devout and righteous men. [And Peter fastening his eyes upon him, with John, said, etc.] (v. 4-5.) And observe how John is everywhere silent, while Peter makes excuse for him also; Silver and gold, he says, have I none. Acts 3:6 He does not say, I have none here, as we are wont to speak, but absolutely, I have none. What then? he might say, do you take no notice of me, your suppliant? Not so, but of what I have, receive thou. Do you remark how unassuming Peter is, how he makes no display even to the object of his beneficence? [In the name, etc. And he took him by the hand, etc.] Acts 3:7 And the mouth and the hand did all. Such sort of persons were the Jews; lame, and the right thing being to ask for health, these same ask for money, grovelling on the ground: for this it was that they beset the temple — to get money. What then does Peter? He did not despise him; he did not look about for some rich subject; he did not say, If the miracle is not done to some great one (εἰς ἐκεἵνον), nothing great is done: he did not look for some honor from him, no, nor heal him in the presence of people; for the man was at the entrance, not where the multitude were, that is, within. But Peter sought no such object; nor upon entering did he proclaim the matter: no, it was by his bearing that he attracted the lame man to ask. And the wonder is, that he believed so readily. For those who are set free from diseases of long standing, hardly believe their very eyesight. Once healed, he remains with the Apostles, giving thanks to God. And he entered, it is said, with them into the temple, walking, and leaping, and praising God. Acts 3:8 Observe how restless he is, in the eagerness of his delight, at the same time shutting the mouths of the Jews. Also, that he leaped, was to prevent the suspicion of hypocrisy; for after all, this was beyond the possibility of deception. For if previously he was totally unable to walk, even when hunger pressed hard (and indeed he would not have chosen to share with his bearers the proceeds of his begging, if he had been able to manage for himself), this holds still more in the present case. And how should he have feigned in behalf of those who had given him no alms? But the man was grateful, even after his recovery. And thus on either side his faith is shown, both by his thankfulness, and by the recent event.

Let us then lay down daily laws for ourselves. For a time let us begin with the easier. Let us retrench all that superfluity of paths, and put a bridle on our tongues; let no one swear by God. Here is no outlay, here is no fatigue, here is no cost of time. It is sufficient to will, and all is done. It is a matter of habit. I beseech and entreat you, let us contribute thus much of zeal. Tell me, if I had bid you contribute your money, would not each one of you readily cast in according to his ability? If you saw me in extreme danger, would you not, if it had been possible, have cut off your own flesh to give me? Well, I am in danger now, and in great danger, such indeed that, were I withal confined to a dungeon, or had I received ten thousand stripes, or were a convict in the mines, I could not suffer more. Reach me then the hand. Consider how great is the danger, that I should not have been able to reform this which is least: I say least in regard to the labor required. What shall I have to say hereafter, when thus called to account? Why did you not remonstrate? Why did you not enjoin? Why did you not lay the law before them? Why did you not check the disobedient? It will not be enough for me to say, that I did admonish. It will be answered, You ought to have used more vehement rebuke; since Eli also admonished. 1 Samuel 2:24 But God forbid I should compare you with Eli’s sons. Indeed, he did admonish them and say, Nay, my sons, do not so; evil is the report that I hear of you. 1 Samuel 3:13 But subsequently the Scripture says, that he did not admonish his sons: since he did not admonish them severely, or with threats. For is it not strange indeed, that in the Synagogues of the Jews the laws are in such force, and whatever the teacher enjoins is performed; while here we are thus despised and rejected? It is not my own glory that I care for (my glory is your good report), but it is for your salvation. Every day we lift up our voice, and shout in your ears. But there is none to hear. Still we take no strong measures. I fear we shall have to give an account at the coming Day of this excessive and unseasonable leniency.

Homily 9 on the Acts of the Apostles

And His name, through faith in His name, has made this man strong, whom you see and know: yea, the faith which is by Him has given him this perfect soundness in the presence of you all. Seeking to declare the matter (ζητὥν τὸ πρἅγμα εὶπεἵν), he straightway brings forward the sign: In the presence, he says, of you all. As he had borne hard upon them, and had shown that He Whom they crucified had risen, again he relaxes, by giving them the power of repentance; And now, brethren, I know that through ignorance you did it, as did also your rulers. Acts 3:17 This is one ground of excuse. The second is of a different kind. As Joseph speaks to his brethren, God did send me before you Genesis 45:5; what in the former speech he had briefly said, in the words, Him, being delivered by the determinate counsel and foreknowledge of God, you have taken,— this he here enlarges upon: But what God before had showed by the mouth of all His Prophets, that His Christ should suffer, He has so fulfilled. Acts 3:18 At the same time showing, that it was not of their doing, if this be proved, that it took place after God’s counsel. He alludes to those words with which they had reviled Him on the Cross, namely Let Him deliver Him, if He will have Him; for He said, I am the Son of God. If He trust in God, let Him now come down from the cross. Matthew 27:42-43 O foolish men, were these idle words? It must needs so come to pass, and the prophets bear witness thereunto. Therefore if He descended not, it was for no weakness of His own that He did not come down, but for very power. And Peter puts this by way of apology for the Jews, hoping that they may also close with what he says. He has so fulfilled, he says. Do you see now how he refers everything to that source? Repent ye therefore, he says, and be converted. He does not add, from your sins; but, that your sins, may be blotted out, means the same thing. And then he adds the gain: So shall the times of refreshing come from the presence of the Lord. Acts 3:19 This betokens them in a sad state, brought low by many wars. For it is to the case of one on fire, and craving comfort, that the expression applies. And see now how he advances. In his first sermon, he but slightly hinted at the resurrection, and Christ’s sitting in heaven; but here he also speaks of His visible advent. And He shall send Jesus the Christ ordained (for you), Whom the heaven must (i.e. must of necessity) receive, until the times of the restitution of all things. The reason why He does not now come is clear. Which God has spoken, he continues, by the mouth of His holy prophets since the world began. For Moses truly said to the fathers, A Prophet shall the Lord your God raise up unto you of your brethren, like me; him shall you hear in all things whatsoever he shall say unto you. Before, he had spoken of David, here he speaks of Moses. Of all things, he says, which He has spoken. But he does not say, which Christ, but, which God has spoken by the mouth of all His holy prophets since the world began. (v. 20-21.) Then he betakes him to the ground of credibility, saying, A Prophet shall the Lord your God raise up unto you of your brethren, like me; Him shall you hear in all things. And then the greatness of the punishment: And it shall come to pass, that every soul which will not hear that Prophet, shall be destroyed from among the people. Yea, and all the prophets, from Samuel and those that follow, after, as many as have spoken have likewise foretold of these days. (v. 23-24.) He has done well to set the distinction here. For whenever he says anything great, he appeals to them of old. And he found a text which contained both truths; just as in the other discourse he said, Until He put His foes under His feet. Acts 2:35 The remarkable circumstance is, that the two things stand together; that is, subjection and disobedience, and the punishment. Like unto me, he says. Then why are you alarmed? You are the children of the prophets Acts 3:25: so that to you they spoke, and for your sakes have all these things come to pass. For as they deemed that through their outrage they had become alienated (and indeed there is no parity of reason, that He Who now is crucified, should now cherish them as His own), he proves to them that both the one and the other are in accordance with prophecy. You are the children, he says, of the Prophets, and of the covenant which God made with our fathers, saying unto Abraham, ‘And in your seed shall all the kindreds of the earth be blessed.’ Unto you first, he continues, God having raised up His Son (τόν Παἵδα) sent Him. To others indeed also, but to you first who crucified Him. To bless you, he adds, in turning away every one of you from his iniquities. Acts 3:26

But why am I speaking of this kind of oaths, while I pass over those in the market-place? For as regards these last, you can urge none of these pleas. For ten farthings you there have swearing and forswearing. In fact, because the thunderbolt does not actually fall from heaven, because all things are not overthrown, you stand holding God in your bonds: to get a few vegetables, a pair of shoes, for a little matter of money, calling Him to witness. What is the meaning of this? Do not let us imagine, that because we are not punished, therefore we do not sin; this comes of God’s mercy; not of our merit. Let your oath be an imprecation upon your own child, upon your own self: say, Else let the hangman lash my ribs. But you dare not. Is God less valuable than your ribs? Is He less precious than your pate? Say Else let me be struck blind. But no. Christ so spares us, that He will not let us swear even by our own head; and yet we so little spare the honor of God, that on all occasions we must drag Him in! You know not what God is, and with what sort of lips he behooves to be invoked. Why, when we speak of any man of eminent worth, we say, First wash your mouth, and then make mention of him: and yet, that precious Name which is above every name, the Name which is marvellous in all the earth, the Name which devils hear and tremble, we haul about as we list! Oh! The force of habit! Thereby has that Name become cheap. No doubt, if you impose on any one the necessity of coming into the sacred edifice to take his oath there, you feel that you have made the oath an awful one. And yet how is it that it seems awful in this way, but because we have been in the habit of using that at random, but not this? For ought not a shudder of awe to be felt when God is but named? But now, whereas among the Jews His Name was held to be so reverend, that it was written upon plates, and none was allowed to wear the characters except the high-priest alone: we bandy about His Name like any ordinary word. If simply to name God was not allowed to all; to call Him to witness, what audacity is it! nay, what madness! For if need were (rather than this) to fling away all that you have, ought you not readily to part with all? Behold, I solemnly declare and testify; reform these oaths of the forum, these superfluous oaths, sacrificest thou thy brother?…. sacrificest him in the midst of the Church, and that, with the death to come, the death which dieth not? Was the Church made for this, that we should come there to take oaths? No, but that we should pray there. Does the Table stand there, that we should make men swear thereby? No, it stands there that we may lose sins, not that we may bind them. But do thou, if nothing else, at least reverence the very Volume which thou holdest forth to the other to swear by: the very Gospel which thou, taking in thine hands, biddest the other make oath thereby,—open it, read what Christ there saith concerning oaths, and shudder, and desist.”—Here, he forbids the sacristans to admit persons for any such purpose. “Let such be brought to me, since I must needs be the person to be troubled with these things, as if you were little children, needing to be taught such a simple matter as this.”}}–> and bring to me all those who wish to take them. Behold, in the presence of this assembly, I charge those who are set apart for the tending of the Houses of Prayer, I exhort and issue this order to them, that no person be allowed to take such oaths at his own discretion: or rather, that none be allowed to swear in any other way, but that the person be brought to me, whosoever he be, since even for these matters less will not serve but they must needs come before us, just as if one had to do with little children. May there be no occasion! It is a shame in some things still to need to be taught. Do you dare to touch the Holy Table, being a person unbaptized? No, but what is still worse, you the baptized dare to lay your hand upon the Holy Table, which not even all ordained persons are allowed to touch, and so to take your oath. Now you would not go and lay your hand upon the head of your child, and yet do you touch the Table, and not shudder, not feel afraid? Bring these men to me; I will judge, and send them away rejoicing, both the one and the other. Do what you choose; I lay it down as a law that there be no swearing at all. What hope of salvation, while we thus make all to have been done in vain? Is this the end of your bills, and your bonds, that you should sacrifice your own soul? What gain do you get so great as the loss? Has he forsworn himself? You have undone both him and yourself. But has he not? Even so still you have undone (both), by forcing him to transgress the commandment. Let us cast out this disease from the soul: at any rate let us drive it out of the forum, out of our shops, out of our other work-places; our profits will but be the greater. Do not imagine that the success of your worldly plans is to be ensured by transgressions of the Divine laws. But he refuses to trust me, say you; and in fact I have sometimes heard this said by some: Unless I swear oaths without number, the man will not trust me. Yes, and for this you may thank yourself, because you are so off-hand with your oaths. For were it not so, but on the contrary were it clear to all men that you do not swear, take my word for it, you would be more readily believed upon your mere nod, than those are who swallow oaths by thousands. For look now: which do you more readily believe? Me who do not swear, or those that do swear? Yes, say you, but then you are ruler and bishop. Then suppose I prove to you that it is not only for that reason? Answer me with truth, I beseech you; were I in the habit of perpetually swearing, would my office stand me in that stead? Not a whit. Do you see that it is not for this reason? And what do you gain at all? Answer me that. Paul endured hunger; do you then also choose to hunger rather than to transgress one of the commandments of God. Why are you so unbelieving? Here are you, ready to do and suffer all things for the sake of not swearing: and shall not He reward you? Shall He, Who sustains day by day both takers and breakers of oaths, give you over to hunger, when you have obeyed Him? Let all men see, that of those who assemble in this Church not one is a swearer. By this also let us become manifest, and not by our creed alone; let us have this mark also to distinguish us both from the Gentiles and from all men. Let us receive it as a seal from heaven, that we may everywhere be seen to be the King’s own flock. By our mouth and tongue let us be known, in the first place, just as the barbarians are by theirs: even as those who speak Greek are distinguished from barbarians, so let us be known. Answer me: the birds which are said to be parrots, how are they known to be parrots? Is it not by speaking like men? Let us then be known by speaking like the Apostles; by speaking like the Angels. If any one bid you swear tell him, Christ has spoken, and I do not swear. This is enough to make a way for all virtue to come in. It is a gate to religion, a high road leading to the philosophy of piety; a kind of training-school. These things let us observe, that we may obtain also the future blessings, through the grace and mercy of our Lord Jesus Christ, to Whom with the Father and the Holy Ghost together be glory, power and honor, now and ever, world without end. Amen.

Homily 10 on the Acts of the Apostles

And as they spoke unto the people, etc. Being grieved that they taught the people, and preached through Jesus the resurrection of the dead. (Recapitulation, v. 1, 2.) So then at first they did all for the sake of man’s opinion (or glory): but now another motive was added: that they should not be thought guilty of murder, as they said subsequently, Do ye wish to bring this man’s blood on us? Acts 5:28 O the folly! Persuaded that He was risen, and having received this proof of it, they expected that He Whom death could not hold, could be cast into the shade by their machinations! What can match the folly of this! Such is the nature of wickedness: it has no eyes for anything, but on all occasions it is thrown into perturbation. Finding themselves overborne, they felt like persons who have been outwitted: as is the case with people who have been forestalled and made a sport of in some matter. And yet they everywhere affirmed that it was God that raised Him: but it was in the Name of Jesus that they spoke; showing that Jesus was risen. Through Jesus, the resurrection of the dead: for they themselves also held a resurrection: a cold and puerile doctrine, indeed, but still they held it. Why this alone, was it not sufficient to induce them to do nothing to them — I mean, that the disciples with such boldness bore themselves in the way they did? Say, wherefore, O Jew, do you disbelieve? You ought to have attended to the sign done, and to the words, not to the evil disposition of the many. By their teaching the people. For already they were in ill repute with them by reason of what they had done to Christ; so that they were rather increasing their own obloquy. And they laid hands on them, and put them in hold until the morrow; for it was now eventide. Acts 4:3 In the case of Christ, however, they did not so; but having taken Him at midnight, they immediately led him away, and made no delay, being exceedingly in fear of the multitude: whereas in the case of the Apostles here, they were bold. And they no more take them to Pilate, being ashamed and blushing at the thought of the former affair, lest they should also be taken to task for that.

Let us then hold fast to virtue; let not these words end only in delight, and in a certain elevation of the spirits. This is not the theatre, for singers (κιθαρώδων), and tragedians, and musicians (κιθαριστὥν), where the fruit consists only in the enjoyment and where the enjoyment itself passes with the passing day. Nay, would that it were enjoyment alone, and not mischief also with the enjoyment! But so it is: each man carries home with him much of what he has witnessed there, sticking to him like the infection of a plague: and one indeed, of the younger sort, having culled such snatches of song here and there of those satanic plays, as he could fix in his memory, goes singing them about the house: while another, a senior, and forsooth too staid for such levity, does not this indeed, but what is there spoken, both the preachments and the very words, he remembers it all; and another again, some filthy and absurd ditty. From this place you depart, taking nothing with you.— We have laid down a law — nay, not we: God forbid! For it is said, Call no man your master upon the earth Matthew 23:8; Christ has laid down a law that none should swear. Now, say, what has been done with regard to this law? For I will not cease speaking of it; lest, as the Apostle says, if I come again, I must not spare. 2 Corinthians 13:2 I ask then, have you laid the matter to heart? Have you thought of it seriously? Have you been in earnest about it, or must we again take up the same subject? Nay, rather, whether you have or not, we will resume it, that you may think seriously about it, or, if you have laid it to heart, may again do this the more surely, and exhort others also. With what then, I pray you, with what shall we begin? Shall it be with the Old Testament? For indeed this also is to our shame, that the precepts of the Law, which we ought to surpass, we do not even thus observe! For we ought not to be hearing such matters as these: these are precepts adapted to the poor Jewish level (τἥς ᾿Ιουδαἲκἥς εὐτελείας): we ought to be hearing those counsels of perfection; Cast away your property, stand courageously, and give up your life in behalf of the Gospel, scorn all the goods of earth, have nothing in common with this present life; if any wrong you, do him good; if any defraud you, bless him; if any revile you, show him honor; be above everything. (S. Ambros. de Off. i. 2.) These and such as these are what we ought to be hearing. But here are we discoursing about swearing; and our case is just the same as if, when a person ought to be a philosopher, one should take him away from the great masters, and set him to spell syllables letter by letter! Just think now what a disgrace it would be for a man having a flowing beard, and with staff in hand, and cope on shoulders, to go to school with children, and be set the same tasks with them: would it not be above measure ridiculous? And yet the ridicule which belongs to us is even greater. For not as the difference between philosophy and the spelling-lesson, so is that between the Jewish polity and ours: no indeed, but as the difference between angels and men. Say now, if one could fetch down an angel from heaven, and should bid him stand here and listen to our preaching, as one whose duty it is to conform himself thereto, would it not be shameful and preposterous? But if to be yet, like children, under teaching about these things be ridiculous; what must it be, not even to attend to these things: how great the condemnation, how great the shame! To be Christians still, and to have to learn that it is not right to swear! However, let us put up with that, lest we incur even worse ridicule.

Homily 11 on the Acts of the Apostles

Let us now look over again what has been said. [And being let go, they went to their own company, and reported all that the chief priests and elders had said to them.] Recapitulation, Acts 4:23 See the unostentatious conduct of the Apostles, and their largeness of mind. They did not go about boasting, and say, How we served (ἀ πεχρησάμεθα) the priests! nor were they ambitious of honor: but, we read, they came unto their own company. Observe how they do not cast themselves upon temptations, but when the temptations present themselves, with courage endure them. Had it been some other of the disciples, perhaps, emboldened by the countenance of the multitude, he might have insulted, might have vented ever so many harsh expressions. But not so these true philosophers; they do all with mildness and with gentleness. And when they heard that, we read, with one accord they lifted up their voice to God. Acts 4:24 That shout proceeded from delight and great emotion. Such indeed are the prayers which do their work, prayers replete with true philosophy, prayers offered up for such objects, by such persons, on such occasions, in such a manner; whereas all others are abominable and profane. Lord, Thou the God that made heaven and earth, the sea, and all that in them is. Observe how they say nothing idle, no old wives’ talk and fables, but speak of His power. Just as Christ Himself said to the Jews, If I by the Spirit of God do cast out devils: behold the Father also speaks by the Spirit. For what says it? Lord, the God Who, by the Holy Ghost, through the mouth of our father Your servant David said, Why did the nations rage? Acts 4:25 Scripture is wont thus to speak of one as of many. For of a truth, Lord, against Your Holy Child Jesus, Whom You anointed, both Herod and Pontius Pilate, etc. Acts 4:27 Observe how, even in prayer, they circumstantially describe the Passion, and refer all to God.— That is, Not they had power to do this: but Thou did it all, Thou that permitted, that dost call to account, and yet brought to accomplishment, Thou the All-skilful and Wise, that served You of Your enemies for Your own pleasure. Acts 4:28 For to do whatever Your hand, etc. Here they discourse of His exceeding Skill and Wisdom and Power. So then, as enemies they came together, and with murderous purpose, and as opposing themselves, but they did what things You would: For to do, as it is said, whatsoever Your hand and Your purpose determined before to be done. What means, Your hand? Here he seems to me to denote one and the same thing by power and purpose, meaning that for You it is enough but to will: for it is not by power that one determines. Whatsoever Your hand, etc. i.e. Whatsoever You ordained: either this is the meaning, or, that by His hand He did effect. And now, Lord, regard their threatenings. Acts 4:29 As at that time, it is said, they imagined vain things, so now, grant that their imaginations may be in vain: i.e. let not their threatenings come into accomplishment. And this they said not because they would themselves deprecate any hardship, but for the preaching’s sake. For they do not say, and deliver us out of dangers; but what? And grant unto Your servants, that with all boldness they may speak Your word. You Who brought to pass the former designs, bring these also to accomplishment. Observe, how they affirm God to be the Author of their confidence; and how they ask all for God’s sake, nothing for their own glory or ambition. They promise for their own part, that they will not be dismayed; but they pray that signs may be wrought by stretching forth Your hand to heal, and that signs and wonders may be done: Acts 4:30 for without these, however great the zeal they showed, they would be striving to no purpose. God assented to their prayer, and manifested this, by shaking the place. For when they had prayed, it is said, the place was shaken. Acts 4:31 And wherefore this was done, hear from the prophet, when he says, He looks on the earth, and makes it to tremble. Psalm 104:32 For by this He made it manifest that He is present to their prayers. And again, another prophet says, The earth was shaken, and did tremble at the presence of the Lord. Psalm 18:7; lxviii, 8 And God did this, both to make it more awful, and to lead them on to a courageous trust. And they were all filled with the Holy Ghost, and they spoke the word of God with boldness. They gained increased boldness. As it was the beginning (of their work), and they had besought a sensible sign for their persuasion (πρὸς τὸ πεισθἥναι αὐτους)— but after this we nowhere find the like happening — therefore great was the encouragement they received. In fact, they had no means of proving that He was risen, save by miraculous signs. So that it was not only their own assurance (ἀ σφαλείαν) that they sought: but that they might not be put to shame, but that they might speak with boldness. The place was shaken, and that made them all the more unshaken. For this is sometimes a token of wrath, sometimes of favor and providence, but on the present occasion, of wrath. For in those times it took place in an unusual manner. Thus, at the Crucifixion, the earth was shaken: and the Lord Himself says, Then there shall be famines, and pestilences, and earthquakes in various places. Matthew 24:7 But then the wrath of which it was a sign was against the adversaries: as for the disciples, it filled them with the Spirit. Observe, even the Apostles, after the prayer, are filled with the Holy Ghost. And the multitudes of them that believed, etc. Acts 4:32 Great, you perceive, is the virtue of this thing, seeing their was need of this (grace) even in that Company. For this is the foundation of all that is good, this of which he now for the second time makes mention, exhorting all men to the contempt of riches: Neither said any of them that anything of the things he possessed was his own, but they had all things common. For that this was in consequence not merely of the miraculous signs, but of their own purpose, is manifest by the case of Sapphira and Ananias. And with great power gave the Apostles witness, etc. Acts 4:33 Not in word, but with power the Apostles exhibited their testimony of the Resurrection: just as Paul says, And my preaching was not with persuasive words of human wisdom, but with manifestation of the Spirit and of power. And it is not merely, With power, but, With great power. 1 Corinthians 2:4 And great grace, it says, was upon them all; for neither was there any among them that lacked. Acts 4:34 This is why the grace (was upon them all,) for that there was none that lacked: that is, from the exceeding ardor of the givers, none was in want. For they did not give in part, and in part reserve: nor yet in giving all, give it as their own. And they lived moreover in great abundance: they removed all inequality from among them, and made a goodly order. For as many as were possessors, etc. And with great respect they did this: for they did not presume to give into their hands, nor did they ostentatiously present, but brought to the Apostles’ feet. To them they left it to be the dispensers, made them the owners, that thenceforth all should be defrayed as from common, not from private, property. This was also a help to them against vain-glory. If this were done now, we should live more pleasant lives, both rich and poor, nor would it be more pleasant to the poor than to the rich themselves. And if you please, let us now for awhile depict it in words, and derive at least this pleasure from it, since you have no mind for it in your actions. For at any rate this is evident, even from the facts which took place then, that by selling their possessions they did not come to be in need, but made them rich that were in need. However, let us now depict this state of things in words, and let all sell their possessions, and bring them into the common stock — in words, I mean: let none be excited, rich or poor. How much gold think you would be collected? For my part, I conjecture — for of course it is not possible to speak exactly — that supposing all here, men and women, to empty out their whole property, lands, possessions, houses — for I will not speak of slaves, since at that time there was no such thing, but doubtless such as were slaves they sat at liberty — perhaps ten hundred thousand pounds weight of gold would be the amount collected: nay, twice or thrice as much. For consider; at what number of  juga (yokes) is our city rated? How many (of the population) shall we say are Christians? Shall we say an hundred thousand, and the rest Greeks and Jews? Then what thousands (of pounds) of gold would be collected! And what is the number of poor? I do not think more than fifty thousand. Then to feed that number daily, what abundance there would be! And yet if the food were received in common, all taking their meals together, it would require no such great outlay after all. But, you will ask, what should we do after the money was spent? And do you think it ever could be spent? Would not the grace of God be ten thousand fold greater? Would not the grace of God be indeed richly poured out? Nay, should we not make it a heaven upon earth? If, where the numbers were three thousand and five thousand, the doing of this thing had such splendid success, and none of them complained of poverty, how much more glorious would this be in so vast a multitude? And even of those that are without, who would not contribute?— But, to show that it is the living separately that is expensive and causes poverty, let there be a house in which are ten children: and the wife and the man, let the one work at her wool, the other bring his earnings from his outdoor occupation: now tell me, in which way would these spend most? By taking their meals together and occupying one house, or by living separately? Of course, by living separately. For if the ten children must live apart, they would need ten several rooms, ten tables, ten attendants, and the income otherwise in proportion. Is it not for this very reason, that where there is a great number of servants, they have all one table, that the expense may not be so great? For so it is, division always makes diminution, concord and agreement make increase. The dwellers in the monasteries live just as the faithful did then: now did ever any of these die of hunger? Was ever any of them not provided for with plenty of everything? Now, it seems, people are more afraid of this than of falling into a boundless and bottomless deep. But if we had made actual trial of this, then indeed we should boldly venture upon this plan (τοὕ πράγματος). What grace too, think you, would there not be! For if at that time, when there was no believer but only the three thousand and the five thousand: when all, throughout the world, were enemies, when they could nowhere look for comfort, they yet boldly entered upon this plan with such success; how much more would this be the case now, when by the grace of God there are believers everywhere throughout the world? What Gentile would be left? For my part, I think there would not be one: we should so attract all, and draw them to us? But yet if we do but make fair progress, I trust in God that even this shall be realized. Only do as I say, and let us successfully achieve things in their regular order; if God grant life, I trust that we shall soon bring you over to this way of life.

Put it in my power to speak out boldly, in the presence both of Gentiles and of Jews, and, above all, of God. Yea, I entreat you by the love, by the pangs wherewith I have travailed for your birth, my little children. I will not add what follows, of whom I travail in birth again; nor will I say, until Christ be formed in you. Galatians 4:19. For I am persuaded, that Christ has been formed in you. Other language I will use towards you; My brethren, dearly beloved and longed for, my joy and my crown. Philippians 4:1 Believe me that I shall use no other language. If at this moment there were placed upon my head ten thousand richly-Jewelled royal crowns, they could not give me the joy which I feel at your growth in holiness; or rather, I do not think the monarch himself has such a joy, as that wherewith I joy over you. Let him have come home, victorious over all the nations at war with him, let him have won many other crowns besides the crown of his right; and receive other diadems as tokens of his victory: I do not think he would joy over his trophies, as I joy over your soul’s progress. For I exult, as if I had a thousand crowns on my head; and well may I rejoice. For if by the grace of God you achieve this good habit, you will have gained a thousand battles far more difficult than his; by wrestling and fighting with malicious demons, and fiendish spirits, with the tongue, not with sword, but by the will. For consider how much is gained, if so be that you do succeed! You have eradicated, first, a heinous habit; secondly, an evil conceit, the source of all evil, namely, the opinion that the thing is indifferent and can do no hurt; thirdly, wrath; fourthly, covetousness; for all these are the offspring of swearing. Nay, hence you will acquire a sure footing in the way to all other virtues. For as when children learn their letters, they learn not them alone, but by means of them are gradually taught to read; so shall it be with you. That evil conceit will no longer deceive you, you will not say, This is indifferent; you will no longer speak by mere habit, but will manfully stand against all, so that having perfected in all parts that virtue which is after God, you may reap eternal blessings, through the grace and loving-kindness of His Only-Begotten Son, to Whom with the Father and the Holy Ghost be glory, power and honor, now and ever, world without end. Amen.

Homily 12 on the Acts of the Apostles

After this fear had come upon them, he wrought more miracles; both Peter and the rest; And by the hands of the Apostles were many signs and wonders wrought among the people; and they were all with one accord in Solomon’s porch. And of the rest dared no man join himself to them, i.e. to the Apostles; but the people magnified them, i.e. the Jewish people. If no man dared join himself unto them, the Apostles, there were, however, the more added unto the Lord, believers, multitudes both of men and of women, insomuch that they brought out into the streets their impotent folk, and laid them upon couches and beds, that at the least the shadow of Peter passing by might overshadow some of them. Acts 5:12-15 For Peter was the wonderful one, and he to whom they more gave heed both because of his public harangue, the first and the second and the third, and because of the miracle; for he it was that wrought the miracle, the first, the second, the third: for the present miracle was twofold: first, the convicting the thoughts of the heart, and next the inflicting of death at his word of command. That at the least the shadow of Peter passing by, etc. This had not occurred in the history of Christ; but see here what He had told them actually coming to pass, that they which believe in Me, the works that I do shall they do also; and greater works than these shall they do. John 14:12 There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them that were vexed with unclean spirits; and they were healed every one. Acts 5:16

Homily 13 on the Acts of the Apostles

But it is necessary now to look over again what we have read. But the angel of the Lord by night opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life. Brought them forth. (Recapitulation, v. 19, 20.) He did not bring them away to benefit themselves thereby, but, Stand, he says, and speak in the temple to the people. But if the guards had put them out, as those thought, they would have fled, that is, supposing they had been induced to come out: and if those had put them forth, they would not have stood in the temple, but would have absconded. No one is so void of sense, as not at once to see this. Did we not strictly charge you? Acts 5:28 Well, if they undertook to obey you, you do well to call them to account: but if even at the very time they told you they would not obey, what account have you to call them to, what defense is there for them to make? And behold you have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us. Mark the inconsistency of the accusations and the exceeding folly. They want to make it appear now, that the dispositions of the Jews are sanguinary, as if they were doing these things not for the truth’s sake, but in the wish to be revenged. And for this reason too the Apostles do not answer them with defiance (θρασέως): for they were teachers. And yet where is the man, who, with a whole city to back him, and endowed with so great grace, would not have spoken and uttered something big? But not so did these: for they were not angered; no, they pitied these men, and wept over them, and marked in what way they might free them from their error and wrath. And they no longer say to them, Judge ye: Acts 4:19 but they simply affirm, saying, Whom God raised up, Him do we preach: it is by the will of God that these things are done. They said not, Did not we tell you even then, that we cannot but speak the things which we have seen and heard? Acts 4:20 for they are not contentious for glory; but they repeat again the same story — the Cross, the Resurrection. And they tell not, wherefore He was crucified — that it was for our sakes: but they hint at this indeed, but not openly as yet, wishing to terrify them awhile. And yet what sort of rhetoric is here? None at all, but everywhere it is still the Passion, and the Resurrection and the Ascension, and the end wherefore: The God of our fathers raised up Jesus, etc. (v. 30, 31.) And yet what improbable assertions are these! Very improbable, no doubt; but for all that, not rulers, not people, had a word to say against them: but those had their mouths stopped, and these received the teaching. And we, says he, are witnesses of these things. Acts 5:32 Of what things? Of His having promised forgiveness and repentance: for the Resurrection indeed was acknowledged, now. But that He gives forgiveness, both we are witnesses, and so is the Holy Ghost, Who would not have come down, unless sins had been first remitted: so that this is an indisputable proof. When they heard that, they were cut (to the heart), and took counsel to slay them. Acts 5:33 Do you hear of the forgiveness of sins, O wretched man, and that God does not demand punishment, and do you wish to slay them? What wickedness was this! And yet, either they ought to have convicted them of lying, or if they could not do that, to have believed: but if they did not choose to believe, yet they ought not to slay them. For what was there deserving of death? Such was their intoxication, they did not even see what had taken place. Observe, how everywhere the Apostles, when they have made mention of the crime, add the mention of forgiveness; showing, that while what had been done was worthy of death, that which was given was proffered to them as to benefactors! In what other way could any one have persuaded them?

Homily 14 on the Acts of the Apostles

But let us look over again what has been spoken. You men of Israel take heed to yourselves. Recapitulation, Acts 5:35 See here, I pray you, how mildly Gamaliel reasons, and how he says but a few words to them, and does not recount ancient histories, although he might have done so, but more recent instances, which are most powerful to produce belief. With this view he throws out a hint himself, saying, For before these days Acts 5:36: meaning, not many days before. Now had he at once said, Let these men go, both himself would have fallen into suspicion, and his speech would not have been so effective: but after the examples, it acquired its own proper force. And he mentions not one instance, but a second also: for, says the Scripture, in the mouth of two witnesses Matthew 18:16: and yet he had it in his power to mention even three. Refrain from these men. Acts 5:38 See how mild his manner is, and his speech not long, but concise, and his mention even of those (impostors) how free from passion: And all, as many as obeyed him, were scattered. And for all this he does not blaspheme Christ. They heard him, all these unbelievers, heard him, these Jews. [For if this council or this work be of men, it will come to naught.] Well then, since it did not come to nought, it is not of men. [But if it be of God, you cannot overthrow it.] Acts 5:39 Once more he checks them by the impossibility and the inexpediency of the thing, saying, Lest haply ye be found even to fight against God. And he does not say, If Christ be God; but the work (itself) declares (this). He does not pronounce upon it, either that, it is of men, or that it is of God; but he leaves the proof to the future. They were persuaded [by him]. Acts 5:40 Then why, it may be asked, do ye scourge them? Such was the incontrovertible justness of his speech, they could not look it in the face; nevertheless, they sated their own animosity; and again they expected to terrify them in this way. By the fact also of his saying these things not in the presence of the Apostles, he gained a hearing more than he would otherwise have done; and then the suavity of his discourse and the justness of what was said, helped to persuade them. In fact, this man all but preached the Gospel.  You were persuaded, one may say, that you had not strength to overthrow it. Wherefore did ye not believe? Such is the witness borne even by enemies. There it is four hundred, there, four thousand: and here the first movers were twelve. Let not the number which added itself affright you. ch. 2:41; 4:4 He might also have mentioned another instance, that of the Egyptian, but what he has spoken is fully sufficient. And he closes his speech with an alarming topic: Lest haply, etc. And he does not pronounce upon it, lest he should seem to be pleading their cause; but he reasons by way of syllogism from the issue of the matter. And he does not venture to pronounce that it is not of men, nor yet that it is of God; for had he said that it was of God, they would have gainsaid him: but had he said that it was of men, they would again have taken prompt measures. Therefore he bids them wait for the end, saying, Refrain. But they once more threaten knowing indeed that they avail nothing, but doing after their manner. Such is the nature of wickedness: it attempts even impossibilities.— And after this man rose up Judas, etc. These things Josephus relates in detail. (Ant. xx. 8; ib. v. 2; xviii. 1. B. J. ii. 8. 1.) But what a great thing it was that he ventured to affirm: that it was of God, when in the sequel it received its proof from the events! Great boldness of speech, great freedom from all respect of persons! And he does not say, But if you do not overthrow it, it is of God; but, If it be of God, it will not be overthrown. And to him they agreed. Acts 5:40 They reverenced the high character of the man. And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the name of Christ. Acts 5:41 What miracles so wonderful as this? Nowhere is the like of this recorded of the old saints: for Jeremiah indeed was scourged for the word of God, and they threatened Elijah, and the rest: but in this case, even by this very thing, and not only by their miracles, these showed forth the power of God. He does not say, that they were not pained, but that though pained they rejoiced. How does this appear? From their boldness afterwards: they were so instant still, even after their beatings, in preaching the word. But in the temple, it says, and in every house, they ceased not to teach and preach Jesus Christ. Acts 5:42 And in those days — when these things were done, when there were scourgings, when there were threatenings, when the disciples were multiplying — also, it says, there arose a murmuring. Acts 6:1 And this comes of the multitude: for it is impossible to have strict order in a multitude. There arose a murmuring, etc. to —And a great company of the priests were obedient to the faith.— There arose murmuring against the Hebrews — for that description of people seemed to be more honorable— because their widows were neglected in the daily ministration. Acts 6:1-7 So then there was a daily ministration for the widows. And observe how he calls it a ministration (διακονία), and not directly alms: extolling by this at once the doers, and those to whom it was done. Were neglected. This did not arise from malice, but perhaps from the carelessness of the multitude. And therefore he brought it forward openly, for this was no small evil. Observe, how even in the beginning the evils came not only from without, but also from within. For you must not look to this only, that it was set to rights, but observe that it was a great evil that it existed. Then the twelve, etc. Acts 6:2 Do you observe how outward concerns succeed to inward? They do not act at their own discretion, but plead for themselves to the congregation. So ought it to be done now. It is not reason, says he, that we should leave the word of God, and serve tables. First he puts to them the unreasonableness of the thing; that it is not possible for both things to be done with the same attention: just as when they were about to ordain Matthias, they first show the necessity of the thing, that one was deficient, and there must needs be twelve. And so here they showed the necessity; and they did it not sooner, but waited till the murmuring arose; nor, on the other hand, did they suffer this to spread far. And, lo! They leave the decision to them: those who pleased all, those who of all were honestly reputed, them they present: not now twelve, but seven, full of the Spirit and of wisdom: well reported of for their conversation. Acts 6:3 Now when Matthias was to be presented, it was said, Therefore must one of these men which have companied with us all the time Acts 1:21: but not so here: for the case was not alike. And they do not now put it to the lot; they might indeed themselves have made the election, as moved by the Spirit: but nevertheless, they desire the testimony of the people. The fixing the number, and the ordaining them, and for this kind of business, rested with them: but the choice of the men they make over to the people, that they might not seem to act from favor: just as God also leaves it to Moses to choose as elders those whom he knew. Numbers 11:16 And of wisdom. For indeed there needs much wisdom in such ministrations. For think not, because he has not the word committed unto him, that such an one has no need of wisdom: he does need it, and much too. But we, says he, will give ourselves continually to prayer, and to the ministry of the word. Acts 6:4 Again they plead for themselves, beginning and ending with this. Will give ourselves continually, he says. For so it behooved, not just to do the mere acts, or in any chance way, but to be continually doing them. And the saying, we are told, pleased the whole multitude. (v. 5, 6.) This too was worthy of their wisdom. All approved of what was said so sensible was it. And they chose, it says (again it is the people (αὐτοί) that choose,) Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: whom they set before the Apostles: and when they had prayed, they laid their hands on them. They separated them from the multitude, and it is the people (αὐτοί) that draw them, not the Apostles that lead them. Observe how he avoids all that is superfluous: he does not tell in what way it was done, but that they were ordained (ἐ χειροτονήθησαν) with prayer: for this is the meaning of χειροτονία, (i.e. putting forth the hand,) or ordination: the hand of the man is laid upon (the person,) but the whole work is of God, and it is His hand which touches the head of the one ordained, if he be duly ordained. And the word of God, it says, increased: and the number of the disciples multiplied. Acts 6:7 It is not for nothing that he says this: it shows how great is the virtue of alms and good order. And as he is about in the sequel to enlarge (αὔξειν) upon the affair of Stephen, he puts first the causes which led to it. And many, he says, of the priests were obedient to the faith. For since they perceived such to be the mind of their ruler and teacher, they put the matter to the test of facts.— It is also a subject for wonder, how it was that the multitude was not divided in its choice of the men, and how it was that the Apostles were not rejected by them. But what sort of rank these bore, and what sort of office they received, this is what we need to learn. Was it that of Deacons? And yet this is not the case in the Churches. But is it to the Presbyters that the management belongs? And yet at present there was no Bishop, but the Apostles only. Whence I think it clearly and manifestily follows, that neither Deacons nor Presbyters is their designation: but it was for this particular purpose that they were ordained. And this business was not simply handed over to them without further ceremony, but the Apostles prayed over them, that power might be given to them. But observe, I pray you, if there were need of seven men for this, great in proportion must have been the sums of money that flowed in, great in proportion also the number of widows. So then the prayers were not made in an off-hand way, but with much deliberate attention: and this office, as well as preaching, was thus brought to good effect; for what they did, they effected mostly by the means of these (their prayers.) Thus they were enabled to give their attention to things spiritual; thus were these also free to undertake long journeys; thus were these put in trust with the word. But the writer does not say this, nor extol them, but that it was not reason that they should leave the work given to them. Thus they had been taught by Moses’s example not to undertake the management of everything by themselves. Numbers 11:14 Only, it is said, that we should remember the poor. Galatians 2:10 And how did they bring these forward? They fasted. Look you out seven men, etc. Acts 6:3 It is not simply, spiritual men, but, full of the Spirit and of wisdom, for it needed very great superiority of mind (φιλοσοφίας) to bear the complainings of widows. For what profits it, that the dispenser of alms steal not, if nevertheless he waste all, or be harsh and easily provoked? And they chose Stephen, a man full of faith and of the Holy Ghost. Acts 6:5 And in this regard Philip also was admirable: for it is of him that the writer says: And we entered into the house of Philip the Evangelist, which was one of the seven; and abode with him.— Acts 21:8 Do you mark how matters are ordered quite otherwise than after the matter of men? And the number of disciples was multiplied in Jerusalem. Acts 6:7 In Jerusalem the multitude increased. Wonderful, where Christ was slain, there the preaching increased! And not only was it not the case that some were offended then in the manner of Ananias, but the awe became even greater: while these are scourged, those threatening, those tempting the Spirit, those murmuring. But I would have you remark under what circumstances the multitude increased: after these trials, then it was that the multitude increased, and not before. Mark also how great the mercy of God. Of those chief-priests, of the very men who had indignation and sore displeasure and so cried out and said, He saved others, Himself He cannot save; of these same, Many, it says, were obedient unto the faith. Matthew 27:42

Homily 15 on the Acts of the Apostles

Whence, I pray you, did that grace bloom upon the countenance of Stephen? (Recapitulation.) The writer gives him this report above, that he was full of faith. Acts 6:8. For it is possible to have a grace that does not consist in works of healing: For to one is given the grace of the Spirit 1 Corinthians 12:8-9 in such and such wise (τοιὣσδε). But here, it seems to me, it says that he was also gracious to look at: They saw his face as it had been the face of an angel. Full of faith and of power: Acts 6:15 which is also the character given of Barnabas he was a good man, full of faith and of the Holy Ghost. Acts 11:24 Whence we learn that the sincere and innocent are, above all others, the men to be saved, and that these same are also more gracious. Then they suborned men, which said, We have heard him speak blasphemous words. Acts 6:11 In the case of the Apostles they were annoyed that they preached the Resurrection, and that much people flowed unto them: but in this case, that they were getting their diseases healed. Acts 4:2 The things for which they ought to give thanks, they made matter of blame: O the madness! The men who overcame them by works, they expected to overcome by words! It is just what they did in the case of Christ, and always they forced them to words. For they were ashamed to seize them without more ado, having nothing to charge them with. And observe, not the persons themselves who bring them to judgment bear witness against them; for they would have been refuted: but they simply hire others, that it may not seem to be an act of mere violence. It is all of a piece with their proceeding in the case of Christ. And observe the power of the preaching, that, though they are not only scourged but stoned, it still prevails: not only, private individuals as they are, dragged to the bar, but assailed from all quarters: and, their enemies themselves being witnesses, not only were these worsted, but they were not able even to resist Acts 6:10, though they were exceeding shameless: so mightily did it overthrow them, for all that they could do with their preposterous figments (as the saying that He had a devil— He that cast out devils!). For the battle was not man’s, but God’s against men. And there were many combined together; not only they in Jerusalem, but others as well. Acts 6:9 For we have heard him, say they, speaking blasphemous words against Moses and against God. Acts 6:11 O you shameless ones! You work blasphemous deeds, and think nothing of it. This is why Moses is added — because the things of God were no great concern to them: and it is ever and always Moses that they make mention of: This Moses, which brought us out. Acts 7:40 And they stirred up the people. Acts 6:12 Fickleness of the multitude! And yet how could a man who was a blasphemer have so succeeded? How could a blasphemer work such miracles among the people? But the undisciplined multitude made them strong who had the worst of it (in argument).— This was what most annoyed them. We have heard him, they say, speaking blasphemous words against Moses and against God Acts 6:13: and again, This man ceases not to speak blasphemous words against this holy place and the law, and with an addition, the customs which Moses delivered to us Acts 6:14; Moses, not God. Upon the supposition of a design to overturn their manner of life (πολιτείας), they accused him of impiety also. But to show that it was not in the nature of such a man to speak such things, and harshly [Then all, it says, which were in the council, looking steadfastly upon him, saw his face, as it had been the face of an angel] Acts 6:15: so mild was he even in countenance. For, in cases where persons were not falsely accused, Scripture mentions nothing of this kind: but as in this case it was all false accusation, with reason does God rectify it by the very look of the man. For the Apostles indeed were not falsely accused, but were forbidden: but this man is falsely accused: and therefore before all else his countenance pleads for him. This abashed even the priest. And he said, etc. Acts 7:1 He shows here, that the promise was made before the Place, before Circumcision, before Sacrifice, before the Temple, and that it was not of their merit that these received either Circumcision or Law, but that the land was the reward of obedience alone. Moreover, that neither on the giving of circumcision does the promise receive its fulfillment. Also, that these were figures, and (so was) both the leaving his country at God’s command — not against the law (for home and country is where God shall lead): Then came he out, it says, of the land of the Chaldeans Acts 7:4:— and that if one look closely into the matter, the Jews are of Persian origin: and that, without miracles, one must do as God bids, whatever hardships be the consequence; since the Patriarch left both the grave of his father and all that he had, in obedience to God’s command. But if Abraham’s father was not allowed to take part with him in the privilege of migrating to Palestine, because he was unworthy: much more shall the children (be excluded at last), for all that they may have gone a good distance on the way. And He promised, it says, to give it to him, and to his seed after him. Acts 7:5 Herein is shown the greatness both of God’s goodness and of Abraham’s faith. For the expression, when as yet he had no child, does show his obedience and faith. Promised to give it to him and to his seed. And yet the events showed the contrary: namely, after he came, he had not so much as to set his foot on, had not a child; which very things were contrary to his faith.

Homily 16 on the Acts of the Apostles

And God spoke on this wise, etc. (Recapitulation, v. 6, 7.) This is suitable to be said here also: that God is rich in ways and means to bring us up from hence. For this above all showed the riches of God’s resources, that in its very reverses (ἀ ποστροφῇ) the nation increased, while enslaved, while evil-entreated, and sought to be exterminated. And this is the greatness of the Promise. For had it increased in its own land, it had not been so wonderful. And besides, it was not for a short time, either, that they were in the strange land: but for four hundred years. Hence we learn a (great lesson) of philosophic endurance (φιλοσοφίαν):— they did not treat them as masters use slaves, but as enemies and tyrants — and he foretold that they should be set in great liberty: for this is the meaning of that expression, They shall serve (Me): and they shall come up hither again (ἐ νταὕθα ἐπανελεύσονται); and with impunity. — And observe, how, while he seems to concede something to circumcision, he in fact allows it nothing Acts 7:8; since the Promise was before it, and it followed after.— And the patriarchs, he says, moved with envy. Acts 7:9 Where it does no harm, he humors (χαρίζεται) them: for they prided themselves much on these also.— And he shows, that the saints were not exempt from tribulation, but that in their very tribulations they obtained help. And that these persons did themselves help to bring about the results, who wished to cut short these same (afflictions): just as these made Joseph the more glorious: just as the king did Moses, by ordering the children to be killed: since had he not ordered, this would not have been: just as also that (Hebrew) drives Moses into exile, that there he may have the Vision, having become worthy. Thus also him who was sold for a slave, makes He to reign as king there, where he was thought to be a slave. Thus also does Christ in His death give proof of His power: thus also does He there reign as king where they sold Him. And gave him favor and wisdom, etc. Acts 7:10 This was not only by way of honor, but that he should have confidence in his own power. And he made him governor over Egypt and all his house. Now there came a dearth, etc. On account of famine — such preparations is he making — with threescore and fifteen souls, he says, Jacob went down into Egypt, and died, he and our fathers, and were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money from the sons of Emmor the father of Sychem. Acts 7:11-16. It shows, that they were not masters even to the extent of a burying-place. But when the time of the promise drew near, which God had sworn to Abraham, the people grew and multiplied in Egypt, till another king arose, which knew not Joseph (v. 17, 18). Observe, that it is not during the four hundred years that He multiplies them, but (only) when the end was about to draw near. And yet already four hundred years were passed, nay more, in Egypt. But this is the wonder of it. The same dealt subtly with our kindred, and evil-entreated our fathers, that they should cast out their young children, to the end they might not live. Acts 7:19 Dealt subtly: he hints at their not liking to exterminate them openly: that they should cast out their young children, it says. In which time Moses was born and was exceeding fair. Acts 7:20 This is the wonder, that he who is to be their champion, is born, neither after nor before, these things, but in the very midst of the storm (θυμῷ). And was nourished up in his father’s house three months. But when man’s help was despaired of, and they cast him forth, then did God’s benefit shine forth conspicuous. And when he was cast out, Pharaoh’s daughter took him up, and nourished him for her own son. Acts 7:21 Not a word of Temple, not a word of Sacrifice, while all these Providences are taking place. And he was nourished in a barbarian house. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. Acts 7:22 Was trained, both in discipline and in letters. And when he was full forty years old. Acts 7:23 Forty years he was there, and was not found out from his being circumcised. Observe, how, being in safety, they overlook their own interests, both he and Joseph, in order that they may save others: And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: for he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. Acts 7:23-25— See how up to this point he is not yet offensive to them; how they listened to him while he said all this. And his face, we read, was as the face of an angel Acts 6:15.— For he supposed, etc. And yet it was by deeds that his championship was shown; what intelligence was there need of here? But still for all this they understood not. And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, you are brethren; why do ye wrong one to another? Acts 7:26-28 Do you mark with what mildness he addresses them? He who had shown his wrath in the case of the other, shows his gentleness in his own case. But he that did his neighbor wrong thrust him away, saying, Who made you a ruler and a judge over us? Will you kill me, as you did the Egyptian yesterday? Mark; the very words which they said to Christ: Who made You ruler and judge over us? So habitual a thing was it for Jews to wrong (their benefactors) when in the act of receiving benefits! And again, mark the atrocious baseness: (μιαρίαν al. μοχθηρίαν, Sav. marg.) As you did the Egyptian yesterday! Then fled Moses at this saying, and was a stranger in the land of Midian, where he begot two sons. Acts 7:29 But neither did flight extinguish the plan of Providence, as neither did death (i.e. the death of Christ).

Homily 17 on the Acts of the Apostles

Marvel not, he says, if they on whom Christ confers His benefits refuse His kingdom, seeing in the case of Moses it was just the same. (Recapitulation). He brought them out; and rescued them not in a general way, but also while they were in the wilderness. Wonders and signs, etc. Acts 7:35-50 Do you mark that they themselves (Stephen’s hearers) are concerned in those old miracles also? This is that Moses: Acts 7:37 he, that conversed with God; he, that had been saved out of situations so strange and wonderful; he, that wrought so great works, and had so great power. [Which said to the children of Israel, A prophet, etc.] He shows, that the prophecy must by all means be fulfilled, and that Moses is not opposed to Him. This is he that was in the Church in the wilderness, and, that said to the children of Israel. Acts 7:38 Do you mark that thence comes the root, and that salvation is from the Jews? John 4:22 With the Angel, it says, which spoke unto him. Romans 11:16 Lo, again he affirms that it was He (Christ) that gave the Law, seeing Moses was with Him in the Church in the wilderness. And here he puts them in mind of a great marvel, of the things done in the Mount: Who received living oracles to give unto us. On all occasions Moses is wonderful, and (so) when need was to legislate. What means the expression, Living oracles (λόγια)? Those, whereof the end was shown by words (διὰ λόγων): in other words, he means the prophecies. Then follows the charge, in the first instance, against the patriarchs [after], the signs and wonders, after the receiving of the lively oracles: To whom, he says, our fathers would not obey. Acts 7:39 But concerning those, Ezekiel says that they are not living; as when he says, And I gave you statutes that are not good. Ezekiel 20:25 It is with reference to those that he says, Living. But thrust him from them, and in their hearts turned back to Egypt— the place where they groaned, where they cried, whence they called upon God. And said to Aaron, Make us gods which shall go before us. Acts 7:40 O the folly! Make, say they; that they may go before us. Whither? Into Egypt. See how hard they were to tear away from the customs of Egypt! What do you say? What, not wait for him that brought you out, but flee the benefit, and deny the Benefactor? And mark how insulting they are: For as for this Moses, they say:— which brought us out of the land of Egypt nowhere the name of God: instead of that, they ascribed all to Moses. Where they ought to give thanks (to God), they bring Moses forward: where it was, to do as the Law bade them, they no longer make account of Moses. We know not what has become of him. And yet he told them that he was going up to receive the Law: and they had not patience to wait forty days. Make us gods — they did not say, a God. — And yet one may well wonder at this, that they do not even know.— And they made a calf in those days, and offered sacrifices unto the idol, and rejoiced in the works of their own hands Acts 7:41: for which they ought to have hid their faces. What wonder that you know not Christ, seeing ye knew not Moses, and God Who was manifested by such wonders? But they not only knew Him not: they also insulted in another way, by their idol making. Then God turned, and gave them up to worship the host of heaven Acts 7:42 Hence these same customs date their origin, hence the sacrifices: they were themselves the first that made sacrifices to their idols! For that is why it is marked, They made a calf in Horeb, and offered sacrifices to the idol: seeing that, before this the name of sacrifice is nowhere mentioned, but only lively ordinances, and lively oracles. And rejoiced — that is the reason for the feasts. Exodus 32:5-6 As it is written in the Book of the Prophets — and observe, he does not cite the text without a purpose, but shows by it that there is no need of sacrifices; saying: Did ye offer slain beasts and sacrifice to Me?— He lays an emphasis on this word (to Me?). You cannot say that it was from sacrificing to Me, that you proceeded to sacrifice to them:— by the space of forty years: and this too, in the wilderness, where He had most signally shown Himself their Protector. Yea, you took up the tabernacle of Moloch, and the star of your god Remphan: images which you made to worship them. The cause of sacrifices! And I will carry you away beyond Babylon. Acts 7:43 Even the captivity, an impeachment of their wickedness! But a Tabernacle, say you, there was (the Tabernacle) ‘of Witness.’ Acts 7:44 (Yes,) this is why it was: that they should have God for Witness: this was all. According to the fashion, it says, that was shown you on the mount: so that on the mount was the Original. And this Tabernacle, moreover, in the wilderness, was carried about, and not locally fixed. And he calls it, Tabernacle of witness: i.e. (for witness) of the miracles, of the statutes. This is the reason why both it and those (the fathers) had no Temple. As He had appointed, that spoke unto Moses, that he should make it according to the fashion that he had seen. Again, it was none other than He (Christ) that gave the fashion itself. Until the days of David Acts 7:45: and there was no temple! And yet the Gentiles also had been driven out: for that is why he mentions this: Whom God drove out, he says, before the face of our fathers. Whom He drove out, he says: and even then, no Temple! And so many wonders, and no mention of a Temple! So that, although first there is a Tabernacle, yet nowhere a Temple. Until the days of David, he says: even David, and no Temple! And he sought to find favor before God Acts 7:46: and built not:— so far was the Temple from being a great matter! But Solomon built Him a house. Acts 7:47 They thought Solomon was great: but that he was not better than his father, nay not even equal to him, is manifest. Howbeit the Most High dwells not in temples made with hands; as says the prophet, Heaven is My throne, and earth is My footstool. (v. 48, 49.) Nay, not even these are worthy of God, forasmuch as they are made, seeing they are creatures, the works of His hand. See how he leads them on little by little (showing) that not even these are to be mentioned. And again the prophecy says openly, What house will you build Me? etc. Acts 7:50

Homily 18 on the Acts of the Apostles

See, once more, the wrong-doers in trouble. Just as the Jews are perplexed, saying, What are we to do with these men? so these also are cut to the heart. Acts 4:16 And yet it was he that had good right to be incensed, who, having done no wrong, was treated like a criminal, and was spitefully calumniated. But the calumniators had the worst of it in the end. So true is that saying, which I am ever repeating, Ill to do, is ill to fare. And yet he (in his charges against them) resorted to no calumny, but proved (what he said). So sure are we, when we are shamefully borne down in a matter wherein we have a clear conscience, to be none the worse for it.— If they desired, say you, to kill him, how was it that they did not take occasion, out of what he said, that they might kill him? They would fain have a fair-seeming plea to put upon their outrage. Well then, was not the insulting them a fair plea? It was not his doing, if they were insulted: it was the Prophet’s accusation of them. And besides, they did not wish it to look as if they killed him because of what he had said against them — just as they acted in the case of Christ; no, but for impiety: now this word of his was the expression of piety. Wherefore, as they attempted, besides killing him, to hurt his reputation also, they were cut to the heart. For they were afraid lest he should on the contrary become an object of even greater reverence. Therefore, just what they did in Christ’s case, the same they do here also. For as He said, You shall see the Son of Man sitting on the right hand of God Matthew 26:64, and they, calling it blasphemy, ran upon Him; just so was it here. There, they rent their garments; here, they stopped their ears. But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold I see the heavens opened, and the Son of Man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, and cast him out of the city, and stoned him. Acts 7:55-58 And yet, if he lied, they ought to have thought him beside himself, and to have let him go.— But he wished to bring them over, and said, Behold, etc., for, since he had spoken of Christ’s death, and had said nothing of His resurrection, he would fain add this doctrine also. Standing at the right hand of God. And in this manner He appeared to him: that, were it but so, the Jews might receive Him: for since the (idea of His) sitting (at the right hand of God) was offensive to them, for the present he brings forward only what relates to His Resurrection. This is the reason also why his face was glorified. For God, being merciful, desired to make their machinations the means of recalling them unto Himself. And see, how many signs are wrought! And cast him out of the city, and stoned him. Here again, without the city, and even in death, Confession and Preaching. Hebrews 13:21 And the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. Acts 7:59 This is meant to show them that he is not perishing, and to teach them. And he knelt down, and cried with a loud voice, Lord, lay not this sin to their charge. Acts 7:60 To clear himself, and show that neither were his former words prompted by passion, he says, Lord lay not this sin to their charge: wishing also even in this way to win them over. For to show that he forgave their wrath and rage in murdering him, and that his own soul was free from all passion, was the way to make his saying to be favorably received.

He mentions the cause of his (angelic) appearance Recapitulation, 7:54; 8:2; But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God. And when he said, I see the heavens opened, they stopped their ears, and ran upon him with one accord. (v. 56, 57.) And yet in what respect are these things deserving of accusation? Upon him, the man who has wrought such miracles, the man who has prevailed over all in speech, the man who can hold such discourse! As if they had got the very thing they wanted, they straightway give full scope to their rage. And the witnesses, he says, laid down their clothes at the feet of a young man, whose name was Saul. Acts 7:58 Observe how particularly he relates what concerns Paul, to show you that the Power which wrought in him was of God. But after all these things, not only did he not believe, but also aimed at Him with a thousand hands: for this is why it says, And Saul was consenting unto his death.— And this blessed man does not simply pray, but does it with earnestness: having kneeled down. Mark his divine death! So long only the Lord permitted the soul to remain in him. And having said this, he fell asleep. Acts 7:60— And they were all scattered abroad throughout the region of Judea and Samaria. Acts 8:1 And now without scruple they had intercourse with Samaria, whereas it had been said to them, Go not into the way of the Gentiles and into any city of the Samaritans enter ye not. Matthew 10:5 Except the Apostles, it says: they, in this way also, wishing to win the Jews — but not to leave the city — and to be the means of inspiring others with boldness.

Homily 19 on the Acts of the Apostles

It seems to me, this (Philip) was one of the seven; for from Jerusalem he would not have gone southwards, but to the north; but from Samaria it was towards the south. The same is desert: so that there is no fear of an attack from the Jews. And he did not ask, Wherefore? But arose and went. And, behold, it says, a man of Ethiopia, an eunuch of great authority under Candace, queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, was returning, and sitting in his chariot read Esaias the prophet. (v. 27, 28.) High encomiums for the man, that he, residing in Ethiopia and beset with so much business, and when there was no festival going on, and living in that superstitious city, came to Jerusalem for to worship. Great also is his studiousness, that even sitting in his chariot he read. And, it says, the Spirit said to Philip, Go near, and join yourself to this chariot. And Philip ran there to him, and heard him reading the prophet Esaias, and said, Do you understand what you read? And he said, How can I, except some man should guide me? Acts 8:29-31 Observe again his piety; that though he did not understand, he read, and then after reading, examines. And he desired Philip that he would come up and sit with him. The place of the Scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened He not His mouth: in His humiliation His judgment was taken away: and who shall declare His generation? For His life is taken from the earth. And the eunuch answered Philip, and said, I pray you, of whom speaks the prophet this? Of himself, or of some other man? Then Philip opened his mouth, and began at the same Scripture, and preached unto him Jesus. Acts 8:32-35 Observe how it is Providentially ordered. First he reads and does not understand; then he reads the very text in which was the Passion and the Resurrection and the Gift. And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what does hinder me to be baptized? Acts 8:36 Mark the eager desire, mark the exact knowledge. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they had come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. (v. 38, 39.) But why did the Spirit of the Lord bear him away? (Hereby) the occurrence was shown to be more wonderful. Even then, the eunuch did not know him. Consequently this was done, that Philip might afterwards be a subject of wonder to him. For, it says, he went on his way rejoicing. But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Cæsarea. Acts 8:40 This (Philip, therefore) was one of the seven; for there in fact he is afterwards found at Cæsarea. It was well and expedient therefore that the Spirit caught Philip away; else the eunuch would have desired to go with him, and Philip would have grieved him by declining to comply with his request, the time being not yet come. (a) But at the same time here was an encouraging assurance for them that they shall also prevail over the heathen: for indeed the high character (τὸ ἀξιόπιστον) of the (first) believers was enough to move them. If however the eunuch had stayed there, what fault could have been found? [But he knew him not]: for this is why it says, he went on his way rejoicing: so that had he known him, he would not have been (so) delighted.

And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters to Damascus to the Synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. ch. 9:1-2 He fitly mentions Paul’s zeal, and shows that in the very midst of his zeal he is drawn. Yet breathing out threatenings and slaughter, and not yet sated with the murder of Stephen, he was not yet glutted with the persecution of the Church, and the dispersion. Lo, this was fulfilled which was spoken by Christ, that they which kill you shall think they offer worship to God. John 16:2 He then in this wise did it, not as the Jews: God forbid! For that he did it through zeal, is manifest from his going abroad even to strange cities: whereas they would not have cared even for those in Jerusalem; they were for one thing only, to enjoy honor. But why went he to Damascus? It was a great city, a royal city: he was afraid lest that should be preoccupied. And observe his strong desire and ardor (and), how strictly according to the Law he went to work: he goes not to the governor, but to the priest. That if he found any of this way: for so the believers were called, probably because of their taking the direct way that leads to heaven. And why did he not receive authority to have them punished there, but brings them to Jerusalem! He did these things here with more authority. And mark on what a peril he casts himself. He was not afraid lest he should take any harm, but (yet) he took others also with him, that if, it says, he found any of this way, whether they were men or women— Oh, the ruthlessness!— he might bring them bound. By this journey of his, he wished to show them all (how he would act): so far were they from being earnest in this matter. Observe him also casting (people) into prison before this. The others therefore did not prevail: but this man did prevail, by reason of his ardent mind. And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why do you persecute Me? (v. 3, 4.) Why not in Jerusalem? Why not in Damascus? That there might be no opening for different persons to relate the occurrence in different ways, but that he alone should be the authentic narrator (ἀ ξιόπιστος), he that went for this purpose. In fact, he says this [both in his oration on the stairs], and when pleading before Agrippa. Fell to the earth: ch. 22:6: 26:12 for excess of light is wont to shock, because the eyes have their measure: it is said also that excess of sound makes people deaf and stunned (as in a fit) (ἀ ποπλἥγας). But him it only blinded, and extinguished his passion by fear, so that he should hear what was spoken. Saul, Saul, says He, why do you persecute me? And He tells him nothing: does not say, Believe, nor anything whatever of the kind: but expostulates with him, all but saying, What wrong, great or small, have you suffered from Me, that you do these things? And he said, Who are You Lord? Acts 9:5 thus in the first place confessing himself His servant. And the Lord said, I am Jesus, whom you persecute. think not your warring is with men. And they which were with him heard the voice of Paul, but saw no person to whom he answered — for (the Lord) suffered them to be hearers of what was less important. Had they heard the other Voice, they would not have believed; but perceiving Paul answering (some person), they marvelled. But arise, and go into the city, and it shall be told you what you must do. Acts 9:6 Observe, how He does not immediately add all, but first softens his mind. In the same way He called the disciples also a second time. It shall be told you, etc.: He gives him good hopes, and (intimates) that he shall recover his sight also. And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus (v. 7, 8):— the spoils of the devil (τὰ σκεύη αὐτοὕ), his goods Matthew 13:29, as from some city, yea, some metropolis which has been taken. And the wonder of it is, the enemies and foes themselves brought him in, in the sight of all! And for three days he neither did eat nor drink, being blinded. Acts 9:9 What could equal this? To compensate the discouragement in the matter of Stephen, here is encouragement, in the bringing in of Paul: though that sadness had its consolation in the fact of Stephen’s making such an end, yet it also received this further consolation: moreover, the bringing in of the villages of the Samaritans afforded very great comfort.— But why did this take place not at the very first, but after these things? That it might be shown that Christ was indeed risen. This furious assailant of Christ, the man who would not believe in His death and resurrection, the persecutor of His disciples, how should this man have become a believer, had not the power of His resurrection been great indeed? Be it so, that the other Apostles favored (His pretensions seest Paul, a man who knew Him not, had never heard Him, had never been under His teaching: a man, who even after His crucifixion makes war upon Him, puts to death them that believe in Him, throws all into confusion and disorder, when thou seest him suddenly converted, and in his toils for the Gospel outstripping the friends of Christ: what plea canst thou then have for thine effrontery, in disbelieving the word of the Resurrection?”}}–>): what say you to this man? Why then not immediately after His resurrection? That his hostility might be more clearly shown as open war. The man who is so frantic as even to shed blood and cast men into prisons, all at once believes! It was not enough that he had never been in Christ’s company: the believers must be warred upon by him with vehement hostility: he left to none the possibility of going beyond him in fury: none of them all could be so violent. But when he was blinded, then he saw the proofs of His sovereignty and loving kindness: then he answers, Lord, what will You have me to do? that none may say that he played the hypocrite, he that was even eager for blood, and went to the priests, and flung himself upon such dangers, in persecuting and bringing to punishment even them that were in foreign parts — under these circumstances he now acknowledges His sovereignty. And why was he shone upon by that light not within the city, but before it? The many would not have believed, since even there (at Jerusalem when the people heard the voice which came from above, they said that it thundered John 12:29, supra, note 2, p. 123; but this man was authority enough in reporting what was his own affair. And bound he was brought in, though not with bonds upon him: and they drew him, who had expected to draw the others. And he eat not, neither drank: he condemned himself for the past, he confessed, prayed, besought God. But should any say, This was the effect of compulsion: (we answer) The same thing happened to Elymas: then how came it that he was not changed? (ch. xiii. de Laud. Pauli Hom. iv. §1, t. ii. p. 491.) What (evidence) could be more compulsory than the earthquake at the Resurrection, the report of the soldiers, the other miracles, the seeing Himself risen? But these things do not compel (belief) they are calculated to teach (it) (οὐκ ἀναγκαστικὰ ἀλλὰ διδακτικά). Why did not the Jews believe when they were told of these things? That he spoke truth was manifest: for he would not have been changed, had this not happened; so that all were bound to believe. He was not inferior to them that preached the Resurrection, and was more credible, by being all at once converted. He had no intercourse with any of the believers; it was at Damascus that he was converted, or rather before he came to Damascus that this happened to him. I ask the Jew: Say, by what was Paul converted? He saw so many signs, and was not converted: his teacher (Gamaliel, supra, p. 87, note 1) was converted, and he remained unconverted. Who convinced him — and not only convinced, but all at once inspired him with such ardent zeal? Wherefore was it, that he wished even to go into hell itself for Christ’s sake? The truth of the facts is manifest.

But, as I said, for the present let us take shame to ourselves (when we think of) the eunuch, both in his baptism and his reading. Do ye mark how he was in a station of great authority, how he was in possession of wealth, and even on his journey allowed himself no rest? What must he have been at home, in his leisure hours, this man who rested not even on his travels? What must he have been at night? You that are in stations of dignity, hear: imitate his freedom from pride, (de Lazaro, Conc. iii. §3, t. i. p. 748. c) his piety. Though about to return home, he did not say to himself: I am going back to my country, there let me receive baptism; those cold words which most men use! No need had he of signs, no need of miracles: from the Prophet merely, he believed. (b) But why is it (so ordered) that he sees (Philip) not before he goes to Jerusalem, but after he has been there? It was not meet that he should see the Apostles under persecution. Because he was yet weak, the Prophet was not easy; (but yet the Prophet) catechized him. For even now, if any of you would apply himself to the study of the Prophets, he would need no miracles. And, if you please, let us take in hand the prophecy itself. He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened He not His mouth: in His humiliation His judgment was taken away: and who shall declare His generation? For His life is taken from the earth. (v. 22, 23.) It is likely he had heard that He was crucified, [and now he learns], that His life is taken away from the earth, and the rest that He did no sin, nor deceit in His mouth: that He prevailed to save others also: [and] who He is, Whose generation is unutterable. It is likely he had seen the riven rocks there (on the spot), and (had heard) how the veil was rent, and how there was darkness, and so forth: and all these things Philip mentioned, merely taking his text from the Prophet. It is a great thing, this reading of the Scriptures! That was fulfilled which was spoken by Moses, Sitting, lying down, rising up, and walking, remember the Lord your God. Deuteronomy 6:7 For the roads, especially when they are lonely, give us opportunity for reflection, there being none to disturb us. Both this man is on the road and Paul on the road: howbeit the latter no man draws, but Christ alone. This was too great a work for the Apostles: and, greater still, in that, the Apostles being at Jerusalem, and no person of authority at Damascus, he nevertheless returned thence converted: yet those at Damascus knew that he did not come from Jerusalem converted, for he brought letters, that he might put the believers in bonds. Like a consummate Physician, when the fever was at its height, Christ brought help to him: for it was needful that he should be quelled in the midst of his frenzy. For then most of all would he be brought down, and condemn himself as one guilty of dreadful audacity. (a) For these things Paul deplores himself, saying, Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show all His long suffering. 1 Timothy 1:13-16 Verily one has reason to admire this eunuch. He did not see Christ, he saw no miracle: he beheld Jerusalem standing yet entire (συνεστὥτα): he believed Philip. How came he to behave thus? His soul was earnest (μεμεριμνημένη). Yet the thief (on the cross) had seen miracles: the wise men had seen a star; but this man, nothing of the kind. So great a thing is the careful reading of the Scriptures! What of Paul then! Did he not study the law? But he, it seems to me, was specially reserved, for the purpose which I have already mentioned by anticipation, because Christ would fain draw to Himself the Jews by inducements from every quarter. For had they been in their right mind, nothing was so likely to do them good as this; for this, more than miracles and all else, was calculated to attract them: as, on the other hand, nothing is so apt to prove a stumbling block to men of duller minds. See then how, after the Apostle, we have God also doing miracles. They accused the Apostles after these [miracles of theirs]; they cast them into prison: see thereupon God doing the miracles. For instance, the bringing them out of prison, was His miracle: the bringing Philip, His miracle: the bringing Paul over, was His.— Observe in what way Paul is honored, in what way the eunuch. There, Christ appears, probably because of his hardness, and because Ananias would not (else) have been persuaded. Conversant with these wonders, let us show ourselves worthy. But many in these times, even when they come to church, do not know what is read; whereas the eunuch, even in public (ἐ π᾿ ἀγορἅς) and riding in his chariot, applied himself to the reading of the Scriptures. Not so you: none takes the Bible in hand: nay, everything rather than the Bible.

Homily 20 on the Acts of the Apostles

What may be the reason that He neither drew any one of high authority and importance, nor caused such to be forthcoming for the purpose of instructing Paul? It was, because it was not meet that he should be induced by men, but only by Christ Himself: as in fact this man taught him nothing, but merely baptized him; for, as soon as baptized (φωτισθείς), he was to draw upon himself the grace of the Spirit, by his zeal and exceeding earnestness. And that Ananias was no very distinguished person, is plain. For, the Lord, it says, spoke unto him in a vision, and Ananias answered and said, Lord, I have heard by many of this man, how much evil he has done to Your saints at Jerusalem. Acts 9:13 For if he spoke in objection to Him, much more would he have done so, had He sent an Angel. And this is why, in the former instance, neither is Philip told what the matter is; but he sees the Angel, and then the Spirit bids him go near to the chariot. But observe here how the Lord relieves him of his fear: He is blind, says He, and prays, and are you afraid? In the same way Moses also is afraid: so that the words betokened that he was afraid, and shrunk from the task, not that he did not believe. He said, have heard from many concerning this man. What do you say? God speaks, and you hesitate. They did not yet well know the power of Christ. And here he has authority from the chief priests to bind all that call on Your name. Acts 9:14 How was that known? It is likely that they, being in fear, made minute enquiries. He does not say this, as thinking that Christ does not know the fact, but, such being the case, how, says he, can these things be? As in fact those (in the Gospel) say, Who can be saved? — Mark 10:26 This is done, in order that Paul may believe him that shall come to him: he has seen in a vision: it has showed him beforehand: he prays, says (the Lord): fear not. And observe, He speaks not to him of the success achieved: teaching us not to speak of our achievements. And, though He saw him afraid, for all this He said it not. You shall not be disbelieved: he has seen, says He, in a vision a man (named) Ananias: for this is why it was in a vision, namely, because he was blind. And not even the exceeding wonderfulness of the thing took possession of the disciple’s mind, so greatly was he afraid. But observe: Paul being blind, in this way He restored to sight. But the Lord said to him, Go your way: for he is a chosen vessel unto Me, to bear My name before the Gentiles, and kings, and the children of Israel: for I will show him how great things he must suffer for My name’s sake. (v. 15, 16.) Not only, says He, shall he be a believer, but even a teacher, and great boldness shall he show: ‘before Gentiles and kings’— such shall be the spread of the doctrine! — that just as He astonished (him) by the former, so He may (startle him even more) by the latter. And Ananias went, and entered into the house, and laid his hands upon him, and said, Brother Saul — he straightway addresses him as a friend by that name — Jesus, Who appeared unto you in the way in which you came— and yet Christ had not told him this, but he learned it from the Spirit — has sent me unto you, that you may receive your sight, and be filled with the Holy Ghost. Acts 9:17 As he said this, he laid his hands upon him. And immediately there fell from his eyes as it had been scales. Acts 9:18 Some say this was a sign of his blindness. Why did he not blind his eyes (entirely)? This was more wonderful, that, with his eyes open, he did not see: Acts 9:8 which was just his case in respect of the Law, until the Name of Jesus was put on him. And he received sight immediately, and arose, and was baptized. And having taken food, he recovered strength. Acts 9:19 He was faint, therefore, both from his journey and from his fear; both from hunger, and from dejection of mind. Wishing therefore to deepen his dejection, He made the man blind until the coming of Ananias: and, that he might not imagine the blindness to be (only) fancy, this is the reason of the scales. He needed no other teaching: that which had befallen was made teaching (to him). And he was with the disciples which were at Damascus certain days. And straightway in the Synagogues he preached Jesus, that He is the Son of God. Acts 9:20 See, straightway he was a teacher in the Synagogues. He was not ashamed of the change, was not afraid while the very things in which he was glorious afore-time, the same he destroyed. Even from his first appearance on the stage here was a man, death-dealing, ready for deeds of blood: do you see what a manifest sign (was here)? And with this very thing, he put all in fear: for, said they, Hither also is he come for this very thing. But all that heard him were amazed, and said: Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests? But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ. (v. 21, 22.) As one learned in the Law, he stopped their mouths, and suffered them not to speak. They thought they were rid of disputation in such matters, in getting rid of Stephen, and they found another, more vehement than Stephen.

(Recapitulation.) But let us look at what relates to Ananias. The Lord said not to him, Converse with him, and catechize him. For if, when He said, He prays, and has seen a man laying his hands upon him, (v. 11, 12.) He did not persuade him, much less had He said this. So that he shall not disbelieve you, he has seen in a vision. Observe how in the former instance neither is Philip told all immediately. Fear not, He says: for this man is a chosen vessel for Me. Acts 9:15 He more than sufficiently released him of his fear, if the case be so that this man shall be so zealous in our cause, as even to suffer many things. And justly he is called a vessel (or, instrument)— for reason shows that evil is not a physical quality: a vessel of election (or, chosen instrument), He says; for we choose that which is approved. And let not any imagine, that (Ananias) speaks in unbelief of what was told him, as imagining that Christ was deceived: far from it! But affrighted and trembling, he did not even attend to what was said, at hearing the name of Paul. Moreover, the Lord does not tell that He has blinded him: at the mention of his name fear had prepossessed his soul: see, he says, to whom You are betraying me: ‘and hither for this very purpose is he come, to bind all that call upon Your Name.’ I fear, lest he take me to Jerusalem: why dost Thou cast me into the mouth of the lion? He is terrified, even while he speaks these words; that from every quarter we may learn the energetic character (ἀ ρετήν) of the man. For that these things should be spoken by Jews, were nothing wonderful: but that these (the believers) are so terrified, it is a most mighty proof of the power of God. Both the fear is shown, and the obedience greater after the fear. For there was indeed need of strength. Since He says, a vessel of election, that you may not imagine that God is to do all, He adds, to bear My Name before Gentiles and kings, and the children of Israel. Ananias has heard what he most desired — that against the Jews also he will take his stand: this above all gave him courage. For I, says He, will show him how great things he must suffer for My Name’s sake. At the same time also this is said by way of putting Ananias to the blush: If he, that was so frantic, shall suffer all things, and thou not willing even to baptize him! It is well, says he: let him continue blind (this is why he says these words): he is blind: why dost Thou at all bid me open his eyes, that he may bind (men) again? Fear not the future: for that opening of his eyes he will use not against you, but for you (with reference to that saying, That he may receive his sight Acts 9:12, these words are spoken): for not only will he do you no harm, but he will suffer many things. And what is wonderful indeed is, that he shall first know how great things he shall suffer, and then shall take the field against the perils.— Brother Saul, the Lord Jesus — he says not, Who made you blind, but, Who appeared with you in the way, has sent me unto you that you may receive your sight Acts 9:17: observe this man also, how he utters nothing boastful, but just as Peter said in the case of the lame man, Why look ye on us, as though by our own power or holiness we had made him to walk, Acts 3:12 so here also he says, Jesus, Who appeared unto you. (b) Or, (he says it) that the other may believe: and he says not, He that was crucified, the Son of God, He that does wonders: but what? He that appeared unto you: (speaking) from what the other knew: as Christ also added no more, neither said, I am Jesus, the Crucified, the Risen: but what? Whom you persecute. Ananias said not, The persecuted, that he may not seem as it were to rave over him (ἐ πενθουσί& 139·ν), to deride him, Who appeared unto you in the way: and yet He did not (visibly) appear, but was seen by the things done. And immediately he added, wishing to draw a veil over the accusation: That you may receive your sight. I came not to reprove the past, but to bestow the gift: that you may receive your sight, and be filled with the Holy Ghost. (a) With hands laid on, he spoke these words. And immediately there fell from his eyes, etc. Acts 9:18: a double blindness is removed.— And why says it, Having taken food, he was strengthened? Acts 9:19 Because they that are in such case become relaxed: he had no heart to partake of food before, until he obtained the mighty gifts. (c) It seems to me, that both Paul and Cornelius, at the very instant when the words were spoken, received the Spirit. And yet (in this case) the giver was no great one. So true is it, that there was naught of man’s in the things done, nor anything was done by man, but God was present, the Doer of these things. And at the same time (the Lord) both teaches him to think modestly of himself, in that He does not bring him to the Apostles who were so admired, and shows that there is nothing of man here. He was not filled, however, with the Spirit which works signs: that in this way also his faith might be shown; for he wrought no miracles. And straightway, it says, in the Synagogues he preached Jesus — Acts 9:20 not that He is risen — not this: no, nor that He lives: but what? Immediately he strictly expounded the doctrine — that this is the Son of God. And all that heard him were amazed, etc. Acts 9:21 They were reduced to utter incredulity. And yet they ought not to have wondered only, but to worship and reverence. Is not this he, etc. He had not merely been a persecutor, but destroyed them which called on this Name — they did not say, on Jesus; for hatred, they could not bear even to hear His name — and what is more marvellous still, and came hither for this purpose, etc. We cannot say, that he associated with the Apostles before. See by how many (witnesses) he is confessed to have been of the number of the enemies! But Paul not only was not confounded by these things, nor hid his face for shame, but increased the more in strength, and confounded the Jews Acts 9:22, i.e. put them to silence, left them nothing to say for themselves, proving, that this is very Christ. Teaching, it says: for this man was a teacher.

And after that many days were fulfilled, the Jews took counsel to kill him. Acts 9:23 The Jews again resort to that valid argument (ἰ σχυρὸν συλλογισμόν) of theirs, not now seeking false-accusers and false-witnesses; they cannot wait for these now: but what do they? They set about it by themselves. For as they see the affair on the increase, they do not even use the form of a trial. But their laying await was known of Saul. And they watched the gates day and night to kill him. Acts 9:24 For this was more intolerable to them than the miracles which had taken place — than the five thousand, the three thousand, than everything, in short. And observe him, how he is delivered, not by (miraculous) grace, but by man’s wisdom — not as the apostles were — ἐ κεἴνοι, Acts 5:19 that you may learn the energetic (ἀ ρετὴν) character of the man, how he shines even without miracles. Then the disciples took him by night, that the affair might not be suspected, and let him down by the wall in a basket. Acts 9:25 What then? Having escaped such a danger, does he flee? By no means, but goes where he kindled them to greater rage.

(Recapitulation, v. 20, 21.) And straightway in the Synagogues he preached Jesus — for he was accurate in the faith— that this is the Son of God. But all that heard him were amazed, etc., for indeed it was incredible. But Saul increased, etc. Therefore after many days this happens: viz. the Jews took counsel to kill him. And their laying await was known of Saul. Acts 22:22-24 What does this mean? It is likely that for awhile he did not choose to depart thence, though many, perhaps, besought him; but when he learned it, then he permitted his disciples: for he had disciples immediately.

Homily 21 on the Acts of the Apostles

One may well be much at a loss here to understand how it is that, whereas in the Epistle to the Galatians Paul says, I went not to Jerusalem, but into Arabia and to Damascus, and, After three years I went up to Jerusalem, and to see Peter , (ἱ στορἥσαι Cat.) here the writer says the contrary. (There, Paul says,) And none of the Apostles saw I; but here, it is said (Barnabas), brought him to the Apostles. — Well, then, either (Paul) means, I went not up with intent to refer or attach myself to them (ἀ ναθέσθαι)— for what says he? I referred not myself, neither went I to Jerusalem to those who were Apostles before me: or else, that the laying await for him in Damascus was after his return from Arabia; or else, again, that the visit to Jerusalem was after he came from Arabia. Certainly of his own accord he went not to the Apostles, but assayed to join himself unto the disciples— as being a teacher, not a disciple— I went not, he says, for this purpose, that I should go to those who were Apostles before me: certainly, I learned nothing from them. Or, he does not speak of this visit, but passes it by, so that the order is, I went into Arabia, then I came to Damascus, then to Jerusalem, then to Syria: or else, again, that he went up to Jerusalem, then was sent to Damascus, then to Arabia, then again to Damascus, then to Cæsarea. Also, the visit after fourteen years, probably, was when he brought up the [alms to the] brethren together with Barnabas: or else he means a different occasion. Acts 11:30 For the Historian for conciseness, often omits incidents, and condenses the times. Observe how unambitious the writer is, and how he does not even relate related in Acts 22:17-21 that vision, but passes it by. He assayed, it says, to join himself to the disciples. And they were afraid of him. By this again is shown the ardor of Paul’s character: not (only) from the mouth of Ananias, and of those who wondered at him there, but also of those in Jerusalem: they believed not that he was a disciple: for truly that was beyond all human expectation. He was no longer a wild beast, but a man mild and gentle! And observe how he does not go to the Apostles, such is his forbearance, but to the disciples, as being a disciple. He was not thought worthy of credit. But Barnabas — Son of Consolation is his appellation, whence also he makes himself easy of access to the man: for he was a kind man Acts 11:24, exceedingly, and this is proved both by the present instance, and in the affair of John (Mark) — having taken him, brought him to the Apostles, and related to them how he had seen the Lord in the way. Acts 15:39 It is likely that at Damascus also he had heard all about him: whence he was not afraid but the others were, for he was a man whose glance inspired fear. How, it says, he had seen the Lord in the way, and that He had spoken unto him, and how in Damascus he had spoken boldly in the name of the Lord. And he was with them coming in and going out at Jerusalem, and speaking boldly in the name of Jesus Acts 9:28: these things were demonstrative of the former, and by his acts he made good what was spoken of him. And he spoke, and disputed with the Hellenists. Acts 9:29 So then the disciples were afraid of him, and the Apostles did not trust him; by this therefore he relieves them of their fear. With the Hellenists: he means those who used the Greek tongue: and this he did, very wisely; for those others, those profound Hebrews had no mind even to see him. But they, it says, went about to slay him: a token, this, of his energy, and triumphant victory, and of their exceeding annoyance at what had happened. Thereupon, fearing lest the issue should be the same as in the case of Stephen, they sent him to Cæsarea. For it says, When the brethren were aware of this, they brought him down to Cæsarea, and sent him forth to Tarsus Acts 9:30, at the same time to preach, and likely to be more in safety, as being in his own country. But observe, I pray you, how far it is from being the case that everything is done by (miraculous) grace; how, on the contrary, God does in many things leave them to manage for themselves by their own wisdom and in a human way; so to cut off the excuse of idle people: for if it was so in the case of Paul, much more in theirs. Then, it says, the Church throughout all Judea and Galilee and Samaria had peace (they), being edified, and walking in the fear of the Lord, and abounded in the comfort of the Holy Ghost. Acts 9:31 He is about to relate that Peter goes down (from Jerusalem), therefore that you may not impute this to fear, he first says this. For while there was persecution, he was in Jerusalem, but when the affairs of the Church are everywhere in security, then it is that he leaves Jerusalem. See how fervent and energetic he is! For he did not think, because there was peace, therefore there was no need of his presence. Paul departed, and there was peace: there is no war nor disturbance. Them, they respected most, as having often stood by them, and as being held in admiration by the multitude: but him, they despised, and were more savage against him. See, how great a war, and immediately, peace! See what that war effected. It dispersed the peace-makers. In Samaria, Simon was put to shame: in Judea, the affair of Sapphira took place. Not that, because there was peace, therefore matters became relaxed, but such was the peace as also to need exhortation. And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda. Acts 9:32 Like the commander of an army, he went about, inspecting the ranks, what part was compact, what in good order, what needed his presence. See how on all occasions he goes about, foremost. When an Apostle was to be chosen, he was the foremost: when the Jews were to be told, that these were not drunken, when the lame man was to be healed, when harangues to be made, he is before the rest: when the rulers were to be spoken to, he was the man; when Ananias, he ch. 1:15; 2:15; 3:4-12; 4:8; 5:3-15: when healings were wrought by the shadow, still it was he. And look: where there was danger, he was the man, and where good management (was needed); but where all is calm, there they act all in common, and he demands no greater honor (than the others). When need was to work miracles, he starts forward, and here again he is the man to labor and toil. And there he found a certain man named Æneas, which had kept his bed eight years, and was sick of the palsy. And Peter said to him, Æneas, Jesus Christ makes you whole: arise, and make your bed. And he arose immediately. (v. 33, 34.) And why did he not wait for the man’s faith, and ask if he wished to be healed? In the first place, the miracle served for exhortation to many: hear then how great the gain. And all that dwelt at Lydda and Saron saw him, and turned to the Lord. Acts 9:35 For the man was notable. Arise, and make your bed: he does well to give a proof of the miracle: for they not only released men of their diseases, but in giving the health they gave the strength also. Moreover, at that time they had given no proofs of their power, so that the man could not reasonably have been required to show his faith, as neither in the case of the lame man did they demand it. Acts 3:6 As therefore Christ in the beginning of His miracles did not demand faith, so neither did these. For in Jerusalem indeed, as was but reasonable, the faith of the parties was first shown; they brought out their sick into the streets, but as Peter passed by, his shadow at least might fall upon some of them Acts 5:15; for many miracles had been wrought there; but here this is the first that occurs. For of the miracles, some were wrought for the purpose of drawing others (to faith); some for the comfort of them that believed. Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did. And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. And forasmuch as Lydda was near to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them. Acts 9:36-38. Why did they wait till she was dead? Why was not Peter solicited (ἐ σκύλη) before this? So right-minded (φιλοσοφοὕντες) were they, they did not think it proper to trouble (σκύλλειν) the Disciples about such matters, and to take them away from the preaching: as indeed this is why it mentions that the place was near, seeing they asked this as a thing beside his mark, and not now in the regular course. Not to delay to come unto them: for she was a disciple. And Peter arose, and went with them. And when he had come, they led him into the upper chamber. Acts 9:39 They do not beseech, but leave it to him to give her life (σωτηρίαν.) See Seest thou,” etc.—The meaning seems to be, “Peter went to see the dead body, expecting no miracle, but only as one who could bear such sights, and would teach others to do so: but see what a mighty additional boon came of it!”}}–> what a cheering inducement to alms is here! And all the widows, it says, stood round him weeping, and showing the coats and garments which Dorcas had made while she was with them. Peter went into the apartment, as one who took it calmly, but see what an accession came of it! It is not without a meaning that the Writer has informed us of the woman’s name, but to show that the name she bore (φερώνυμος ἦν) matched her character; as active and wakeful was she as an antelope. For in many instances there is a Providence in the giving of names, as we have often told you. She was full, it says, of good works: not only of alms, but of good works, first, and then of this good work in particular. Which, it says, Dorcas made while she was with them. Great humility! Not as we do; but they were all together in common, and in company with them she made these things and worked. But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up. Acts 9:40 Why does he put them all out? That he may not be confused nor disturbed by their weeping. And having knelt down, he prayed. Observe the intentness of his prayer And he gave her his hand. Acts 9:41 So did Christ to the daughter of Jairus: And (says the Evangelist) having taken her by the hand. Mark severally, first the life, then the strength brought into her, the one by the word, the other by his hand — And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive: to some for comfort, because they received back their sister, and because they saw the miracle, and for kindly support (προστασίαν) to others. And it was known throughout all Joppa; and many believed in the Lord. And it came to pass, that he tarried many days in Joppa with one Simon a tanner. Acts 9:42-43 Mark the unassuming conduct, mark the moderation of Peter, how he does not make his abode with this lady, or some other person of distinction, but with a tanner: by all his acts leading men to humility, neither suffering the mean to be ashamed, nor the great to be elated! Many days; for they needed his instruction, who had believed through the miracles.— Let us look then again at what has been said.

Homily 22 on the Acts of the Apostles

There was a certain man in Cæsarea called Cornelius, a centurion of the band called the Italian band, a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always. He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. And when he looked on him, he was afraid, and said, What is it, Lord? And he said to him, Your prayers and your alms have come up for a memorial before God.

This man is not a Jew, nor of those under the Law, but he had already forestalled our manner of life. Observe, thus far, two persons, both of high rank, receiving the faith, the eunuch at Gaza and this man; and the pains taken on behalf of these men. But do not imagine that this was because of their high rank: God forbid! It was because of their piety. For that the Scripture mentions their dignified stations, is to show the greatness of their piety; since it is more wonderful when a person being in a position of wealth and power is such as these were. What makes the praise of the former is, his undertaking so long a journey, and this when there was no (festival) season to require it, and his reading on his road, and while riding in his chariot, and his beseeching Philip, and numberless other points: and the great praise of the latter is, that he makes alms and prayers, and is a just man, holding such a command. The reason why the writer describes the man so fully, is, that none may say that the Scripture history relates falsehoods: Cornelius, he says, a centurion of the band called the Italian band. Acts 10:1 A band, σπεἵρα, is what we now call a numerous. A devout man, he says, and one that feared God with all his house Acts 10:2: that you may not imagine that it is because of his high station that these things are done.— When Paul was to be brought over, there is no angel, but the Lord Himself: and He does not send him to some great one, but to a very ordinary person: but here, on the contrary, He brings the chief Apostle (to these Gentiles), not sends them to him: herein condescending to their weakness, and knowing how such persons need to be treated. As indeed on many occasions we find Christ Himself hasting (to such), as being more infirm. Or (it may be) because (Cornelius) was not able himself to leave his home. But here again is a high commendation of alms, just as was there given by means of Tabitha. A devout man, it says, and one that feared God with all his house. Let us hear this, whoever of us neglect them of our own house, whereas this man was careful of his soldiers also. And that gave alms, it says, to all the people. Both his doctrines and his life were right. He saw in a vision evidently, about the ninth hour of the day, an angel of God coming in to him, and saying unto him, Cornelius. Acts 10:3 Why does he see the angel? This also was in order to the full assurance of Peter, or rather, not of him, but of the others, the weaker ones. At the ninth hour, when he was released from his cares and was at quiet, when he was engaged in prayers and compunction. And when he looked on him, he was afraid. Acts 10:4 Observe how what the angel speaks he does not speak immediately, but first rouses and elevates his mind. At the sight, there was fear, but a fear in moderation, just so far as served to fix his attention. Then also the words relieved him of his fear. The fear roused him: the praise mitigated what was unpleasant in the fear. Your prayers, says he, and your alms have come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter. Acts 10:5 Lest they should come to a different person, he designates the man not only by his surname, but by the place. And the same, says he, is lodging with one Simon a tanner, who has his house by the seaside. Acts 10:6 Do you mark how the Apostles, for love of solitude and quiet, affected the retired quarters of the cities? With one Simon a tanner: how then if it chanced that there was another? Behold, there is another token, his dwelling by the seaside. All three tokens could not possibly coincide (elsewhere). He does not tell him for what purpose, that he may not take off the intense desire, but he leaves him to an eager and longing expectation of what he shall hear. And when the Angel which spoke unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; and when he had declared all these things unto them, he sent them to Joppa. (v. 7, 8.) Do you see, that it is not without purpose that the writer says this? (it shows) that those also who waited on him continually were such as he. And when he had declared the whole matter unto them: observe the unassuming character of the man: for he does not say, Call Peter to me: but, in order also to induce him to come, he declared the whole matter: — this was so ordered by Providence;— for he did not choose to use the authority of his rank to fetch Peter to him; therefore he declared the matter; such was the moderation of the man: and yet no great notion was to be formed of one lodging with a tanner. And on the morrow, as they journeyed, and drew near to the city Acts 10:9— observe how the Spirit connects the times: no sooner than this, and no later, He Causes this to take place — Peter about the sixth hour went up upon the housetop to pray: that is, privately and quietly, as in an upper chamber. And he became very hungry, and would have eaten; but while they made ready, there fell upon him a trance. Acts 10:10 What means this expression, ἔ κστασις, trance? Rather, there was presented to him a kind of spiritual view (θεωρία): the soul, so to say, was caused to be out of the body (ἐ ξέστη). And saw heaven opened, and, knit at the four corners, a certain vessel descending unto him, as it had been a great sheet, and let down to the earth: wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spoke unto him again the second time, What God has cleansed, that call not thou common. This was done thrice: and the vessel was received up again into heaven. Acts 10:11-16 What is this? It is a symbol of the whole world. The man was uncircumcised: and — for he had nothing in common with the Jews— they would all accuse him as a transgressor: you went in to men uncircumcised, and ate with them: Acts 11:3 this was a thing altogether offensive to them: observe then what is providentially managed. He himself also says, I have never eaten: not being himself afraid — far be the thought from us — but it is so contrived by the Spirit, in order that he may have it to say in answer to those accusing him, that he did object: for it was altogether necessary for them to observe the Law. He was in the act of being sent to the Gentiles: therefore that these also may not accuse him, see how many things are contrived (by the Providence of God). For, that it may not seem to be a mere fancy, this was done thrice. I said, says he, Not so, Lord, for I have never eaten anything common or unclean.— And the voice came unto him, What God has cleansed, that call not thou common. ch. 11:8, with 10:14 It seems indeed to be spoken to him, but the whole is meant for the Jews. For if the teacher is rebuked, much more these. The earth then, this is what the linen sheet denotes, and the wild beasts in it, are they of the Gentiles, and the command, Kill and eat, denotes that he must go to them also; and that this thing is thrice done, denotes baptism. What God has cleansed, says it, call not thou common. Great daring! Wherefore did he object? That none may say that God was proving him, as in the case of Abraham, this is why he says, Not so, Lord, etc. not gainsaying — just as to Philip also He said, How many loaves do you have? Not to learn, but tempting, or proving him. And yet it was the same (Lord) that had discoursed above (in the Law) concerning things clean and unclean. But in that sheet were also all the four-footed beasts of the earth: the clean with the unclean. And for all this, he knew not what it meant. Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon’s house, and stood before the gate, and called, and asked whether Simon, which was surnamed Peter, were lodged there. But while Peter, it says, doubted in himself (v. 17, 18), the men come at the right moment to solve his doubt: just as (the Lord) suffered Joseph first to be perturbed in mind, and then sends the Angel: for the soul with ease accepts the solution, when it has first been in perplexity. His perplexity neither lasts long (when it did occur), nor (did it occur) before this, but just at the moment when they asked whether he were lodging there. While Peter thought on the vision, the Spirit said to him, Behold, three men seek you. Arise therefore, and get you down, and go with them, doubting nothing: for I have sent them. (supra, p. 142, and 145, note 7; v. 19, 20.) And this again is a plea for Peter in answer to the disciples, that he did doubt, and was instructed to doubt nothing. For I, says He, have sent them. Great is the authority of the Spirit! What God does, this the Spirit is said to do. Not so the Angel, but having first said, Your prayers and your alms have ascended, for a memorial before God, to show that he is sent from thence, then he adds, And now send men, etc.: the Spirit not so, but, For I have sent them. Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom you seek: what is the cause wherefore you have come? And they said, Cornelius the centurion, a just man, and one that fears God and of good report among all the nation of the Jews, was warned from God by an holy angel to send for you into his house, and to hear words of you. (v. 21, 22.) They speak his praises, so as to persuade him that an Angel has in fact appeared unto him. Then called he them in, (b) that they may suffer no harm, and lodged them: thenceforth he without scruple takes his meals with them. And on the morrow Peter went away with them, and certain brethren from Cæsarea accompanied him. And the morrow after, they entered into Cæsarea. (v. 23, 24.) The man was a person of note, and it was in a city of note that he then was.

Homily 23 on the Acts of the Apostles

He called them in, and lodged them. Good, that first he gives the men friendly treatment, after the fatigue of their journey, and makes them at home with him; and on the morrow, sets out with them. And certain accompany him: this too as Providence ordered it, that they should be witnesses afterwards when Peter would need to justify himself. And Cornelius was waiting for them, and had called together his kinsmen and near friends. This is the part of a friend, this the part of a devout man, that where such blessings are concerned, he takes care that his near friends shall be made partakers of all. Of course (his near friends), those in whom he had ever full confidence; fearing, with such an interest at stake, to entrust the matter to others. In my opinion, it was by Cornelius himself that both friends and kinsmen had been brought to a better mind. And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. Acts 10:25 This, both to teach the others, and by way of giving thanks to God, and showing his own humility: thereby making it plain, that though he had been commanded, yet in himself he had great piety. What then did Peter? But Peter took him up, saying, Stand up; I myself also am a man. Acts 10:26 Do you mark how, before all else (the Apostles) teach them this lesson, not to think great things of them? And as he talked with him, he went in, and found many that had come together. And he said to them, You know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God has showed me that I should not call any man common or unclean. (v. 27, 28.) Observe, he straightway speaks of the mercy of God, and points out to them that it is a great grace that God has shown them. Observe also how while he utters great things, at the same time he speaks modestly. For he does not say, We, being men who do not deign to keep company with any (such), have come to you: but what says he? You know— God commanded this — that it is against law to keep company with, or come unto, one of another nation. Then he goes on to say, And to me God has shown — this he says, that none may account the thanks due to him — that I should call no man — that it may not look like obsequiousness to him, no human being, says he — common or unclean. Acts 10:29 Wherefore also — that they may not think the affair a breach of the law on his part, nor (Cornelius) suppose that because he was in a station of command therfore he had complied, but that they may ascribe all to God —wherefore also I came without gainsaying as soon as I was sent for: (though) not only to keep company, but even to come unto (him) was not permitted. I ask therefore, for what intent you have sent for me. Already Peter had heard the whole matter from the soldiers also, but he wishes them first to confess, and to make them amenable to the Faith. What then does Cornelius? He does not say, Why, did not the soldiers tell you? But observe again, how humbly he speaks. For he says, From the fourth day I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, and said, Cornelius, your prayer is heard, and your alms have come up for a memorial before God. And at the ninth hour, he says, I was praying. (v. 30, 31.) It seems to me, that this man had also fixed for himself set times of a life under stricter rule, and on certain days. For this is why he he says, From the fourth day. See how great a thing prayer is! When he advanced in piety, then the Angel appears to him. From the fourth day: i.e. of the week; not four days ago. For, on the morrow Peter went away with them, and on the morrow after they entered into Cæsarea: this is one day: and the day on which the persons sent came (to Joppa) one day: and on the third (the Angel) appeared: so that there are two days after that on which (Cornelius) had been praying. And, behold, a man stood before me in bright clothing: he does not say, an Angel, so unassuming is he: and said, Cornelius, your prayer is heard, and your alms are had in remembrance in the sight of God. Send therefore to Joppa, and call hither Simon, whose surname is Peter: he is lodged in the house of one Simon a tanner by the seaside: who, when he comes, shall speak unto you. Immediately therefore I sent to you; and you have well done that you have come. Now therefore are we all here present before God, to hear all things that are commanded you of God. Acts 10:31-33 (b) See what faith, what piety! He knew that it was no word of man that Peter spoke, when he said, God has shown me. Then says the man, We are present to hear all things that are commanded you of the Lord. (a) Therefore it was that Peter asked, For what intent have ye sent for me? on purpose that he might so speak these very words. (d) Then Peter opened his mouth, and said, Of a truth I perceive that God is no respector of persons: but in every nation he that fears Him, and works righteousness, is acceptable to him. (v. 34, 35.) That is, be he uncircumcised or circumcised. (c) This also Paul declaring, says, For there is no respect of persons with God. Romans 2:11 (e) What then? (it may be asked) is the man yonder in Persia acceptable to Him? If he be worthy, in this regard he is acceptable, that it should be granted him to be brought unto faith (τᾥ καταξιωθἥναι τῆς πίστεως). The Eunuch from Ethiopia He overlooked not. What shall one say then of the religious men who have been overlooked? It is not the case, that any (such) ever was overlooked. But what he says is to this effect, that God rejects no man. In every nation, he that fears God and works righteousness: (by righteousness) he means, all virtue. Mark, how he subdues all elation of mind in him. That (the Jews) may not seem to be in the condition of persons cast off (he adds), The word which He sent unto the children of Israel, preaching peace by Jesus Christ: He is Lord of all Acts 10:36: this he says also for the sake of those present (of the Jews), that He may persuade them also: this is why he forces Cornelius to speak. He, says he, is Lord of all. But observe at the very outset, The word, says he, which He sent unto the children of Israel; he gives them the preëminence. Then he adduces (these Gentiles) themselves as witnesses: ye know, says he, the matter which came to pass throughout all Judea, beginning at Galilee— then he confirms it from this also — after the baptism which John preached Acts 10:37— even Jesus of Nazareth, how God anointed Him with the Holy Ghost and with power. Acts 10:38 He does not mean, You know Jesus, for they did not know Him, but he speaks of the things done by Him: Who went about doing good, and healing all that were oppressed of the devil: by this he shows that many cases of lost senses or paralyzed limbs are the devil’s work, and a wrench given to the body by him: as also Christ said. For God was with Him. Again, lowly terms. And we are witnesses of all things which He did, both in the country of the Jews, and in Jerusalem Acts 10:39: both we, says he, and you. Then the Passion, and the reason why they do not believe: Whom also they slew, and hanged on a tree. Him God raised up the third day, and showed Him openly; not to all the people, but unto witnesses chosen before of God, even to us, who ate and drank with Him after He rose from the dead. (v. 40, 41.) This is a proof of the Resurrection. And he commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead. Acts 10:42 This is great. Then he adduces the testimony from the Prophets: To Him give all the prophets witness, that through His name, whosoever believes in Him shall receive remission of sins. Acts 10:43 This is a proof of that which was about to be: this is the reason why he here cites the Prophets.

But let us look over again what relates to Cornelius. (Recapitulation.) He sent, it says, to Joppa to fetch Peter. He was waiting for him, etc; see how fully he believed that Peter would certainly come: (b) and fell down at his feet, and worshipped him. (v. 24, 25.) (a) Mark how on every side it is shown how worthy he is! (So) the Eunuch there desired Philip to come up and sit in the chariot Acts 8:31, although not knowing who he was, upon no other introduction (ἐ παγγελίας) than that given by the Prophet. But here Cornelius fell at his feet. (c) Stand up, I myself also am a man. Acts 10:26 Observe how free from adulation his speech is on all occasions, and how full of humility. And conversing with him, he came in. (a) Acts 10:27 Conversing about what? I suppose saying these words: I myself also am a man. (e) Do you mark (Peter’s) unassuming temper? He himself also shows that his coming is God’s doing: You know that it is unlawful for a man that is a Jew, etc. Acts 10:28 And why did he not speak of the linen sheet? Observe Peter’s freedom from all vainglory: but, that he is sent of God, this indeed he mentions; of the manner in which he was sent, he speaks not at present; when the need has arisen, seeing he had said, You know that it is unlawful for a man that is a Jew to keep company with, or to come unto, one of another nation, he simply adds, but to me God has shown, etc. There is nothing of vainglory here. All you, he says, know. He makes their knowledge stand surety for him. But Cornelius says, We are present before God to hear all things that are commanded you of the Lord Acts 10:33: not, Before man, but, Before God. This is the way one ought to attend to God’s servants. Do you see his awakened mind? Do you see how worthy he was of all these things? And Peter, it says, opened his mouth, and said, Of a truth I perceive that God is no respecter of persons. Acts 10:34 This he said also by way of justifying himself with the Jews then present. For, being at the point to commit the Word to these (Gentiles), he first puts this by way of apology. What then? Was He a respecter of persons beforetime? God forbid! For beforetime likewise it was just the same: Every one, as he says, that fears Him, and works righteousness, would be acceptable to Him. As when Paul says, For when the Gentiles which have not the Law, do by nature the things of the Law. Romans 2:14 That fears God and works righteousness: he assumes both doctrine and manner of life: is accepted with Him; for, if He did not overlook the Magi, nor the Ethiopian, nor the thief, nor the harlot, much more them that work righteousness, and are willing, shall He in anywise not overlook. What say you then to this, that there are likely persons (ἐ πιεικεἵς), men of mild disposition, and yet they will not believe? (Above, p. 149, note 2.) Lo, you have yourself named the cause: they will not. But besides the likely person he here speaks of is not this sort of man, but the man that works righteousness: that is, the man who in all points is virtuous and irreproachable, when he has the fear of God as he ought to have it. But whether a person be such, God only knows. See how this man was acceptable: see how, as soon as he heard, he was persuaded. Yes, and now too, say you, every one would be persuaded, be who he may. But the signs that are now, are much greater than those, and more wonderful.— Then Peter commences his teaching, and reserves for the Jews the privilege of their birth. The word, he says, which He sent unto the children of Israel, preaching peace Acts 10:36, not bringing judgment. He is sent to the Jews also: yet for all this He did not spare them. Preaching peace through Jesus Christ. He is Lord of all. First he discourses of His being Lord and in exceeding elevated terms, seeing he had to deal with a soul more than commonly elevated, and that took all in with ardor. Then he proves how He was Lord of all, from the things which He achieved throughout all Judea. For you know, says he, the matter which came to pass throughout all Judea: and, what is the wonderful part of it, beginning at Galilee: after the baptism which John preached. Acts 10:37 First he speaks of His success, and then again he says concerning Him, Jesus of Nazareth. Why, what a stumbling-block, this birthplace! How God anointed Him with the Holy Ghost and with power. Acts 10:38 Then again the proof— how does that appear?— from the good that He did. Who went about doing good, and healing all that were oppressed of the devil: and the greatness of the power shown when He overcomes the devil; and the cause, Because God was with Him. Therefore also the Jews spoke thus: We know that You are a teacher come from God: for none can do these miracles except God be with him. John 3:2 Then, when he has shown that He was sent from God, he next speaks of this, that He was slain: that you may not imagine anything absurd. Do you see how far they are from hiding the Cross out of view, nay, that together with the other circumstances they put also the manner? Whom also, it says, they slew by hanging on a tree. And gave Him, it is added, to be made manifest not to all the people, but to witnesses before ordained of God, even unto us: and yet it was (Christ) Himself that elected them; but this also he refers to God. To the before-ordained, he says, even to us, who ate and drank with Him after that He was risen from the dead. (v. 39, 41.) See whence he fetches his assurance of the resurrection. What is the reason that being risen he did no sign, but only ate and drank? Because the Resurrection itself was a great sign, and of this nothing was so much a sign as the eating and drinking. To testify, says he — in a manner calculated to alarm — that they may not have it in their power to fall back upon the excuse of ignorance: and he does not say, that He is the Son of God, but, what would most alarm them, that it is He which is ordained of God, to be the Judge of quick and dead. Acts 10:42 To him give all the Prophets witness, etc. Acts 10:43 When by the terror he has agitated them, then he brings in the pardon, not spoken from himself but from the Prophets. And what is terrifying is from him, what is mild from the Prophets.

All you that have received this forgiveness, all you to whom it has been vouchsafed to attain unto faith, learn, I beseech you, the greatness of the Gift, and study not to be insolent to your Benefactor. For we obtained forgiveness, not that we should become worse, but to make us far better and more excellent. Let none say that God is the cause of our evil doings, in that He did not punish, nor take vengeance. If (as it is said) a ruler having taken a murderer, lets him go, say, is he (not) judged to be the cause of the murders afterwards committed? See then, how we expose God to the tongues of the wicked. For what do they not say, what leave unuttered? (God) Himself, say they, allowed them; for he ought to have punished them as they deserved, not to honor them, nor crown them, nor admit them to the foremost privileges, but to punish and take vengeance upon them: but he that, instead of this, honors them, has made them to be such as they are. Do not, I beseech and implore you, do not let any man utter such speech as far as we are concerned. Better to be buried ten thousand times over, than that God through us should be so spoken of! The Jews, we read, said to (Christ) Himself, Thou that destroyest the Temple, and in three days buildest it up, come down from the Cross Matthew 27:40: and again, If Thou be the Son of God: but the reproaches here are more grievous than those, that through us He should be called a teacher of wickedness! Let us cause the very opposite to be said, by having our conversation worthy of Him that calls us, and (worthily) approaching to the baptism of adoption. For great indeed is the might of baptism (φωτίσματου): it makes them quite other men than they were, that partake of the gift; it does not let the men be men (and nothing more). Make thou the Gentile (τὸν ῞Ελληνα), to believe that great is the might of the Spirit, that it has new-moulded, that it has fashioned you anew. Why do you wait for the last gasp, like a runaway slave, like a malefactor, as though it were not your duty to live unto God? Why do you stand affected to Him, as if you had in Him a ruthless, cruel Master? What can be more heartless (ψυχρότερον), what more miserable, than those who make that the time to receive baptism? God made you a friend, and vouchsafed you all His good things, that you may act the part of a friend. Suppose you had done some man the greatest of wrongs, had insulted him, and brought upon him disgraces without end, suppose you had fallen into the hands of the person wronged, and he, in return for all this, had honored you, made you partaker of all that he had, and in the assembly of his friends, of those in whose presence he was insulted, had crowned you, and declared that he would hold you as his own begotten son, and then straightway had died: say, would you not have bewailed him? Would you not have deemed his death a calamity? Would you not have said, Would that he were alive, that I might have it in my power to make the fit return, that I might requite him, that I might show myself not base to my benefactor? So then, where it is but man, this is how you would act; and where it is God, are you eager to be gone, that you may not requite your benefactor for so great gifts? Nay rather, choose the time for coming to Him so that you shall have it in your power to requite Him like for like. True, say you, but I cannot keep (the gift). Has God commanded impossibilities? Hence it is that all is clean reversed, hence that, all the world over, every thing is marred — because nobody makes it his mark to live after God. Thus those who are yet Catechumens, because they make this their object, (how they may defer baptism to the last,) give themselves no concern about leading an upright life: and those who have been baptized (φωτισθεντες), whether it be because they received it as children, or whether it be that having received it in sickness, and afterwards recovered (ἀ νενεγκόντες), they had no hearty desire to live on (to the glory of God), so it is, that neither do these make an earnest business of it: nay, even such as received it in health, have little enough to show of any good impression, and warmly affected for the time, these also presently let the fire go out. Why do you flee? Why do you tremble? What is it you are afraid of? You do not mean to say that you are not permitted to follow your business? I do not part you from your wife! No, it is from fornication that I bar you. I do not debar you from the enjoyment of your wealth? No, but from covetousness and rapacity. I do not oblige you to empty out all your coffers? No, but to give some small matter according to your means to them that lack, your superfluities to their need, and not even this unrewarded. We do not urge you to fast? We do but forbid you to besot yourselves with drunkenness and gormandizing. The things we would retrench are but the very things which bring you disgrace; things which even here, on this side of hell-fire, you yourselves confess to be things to be shunned and hated. We do not forbid you to be glad and to rejoice? Nay, only rejoice not with a disgraceful and unbecoming merriment. What is it you dread, why are you afraid, why do you tremble? Where marriage is, where enjoyment of wealth, where food in moderation, what matter of sin is there in these things? And yet, they that are without enjoin the opposites to these, and are obeyed. For they demand not according to your means, but they say, You must give thus much: and if you allege poverty, they will make no account of that. Not so Christ: Give, says He, of what you have, and I inscribe you in the first rank. Again those say, If you will distinguish yourself, forsake father, mother, kindred, friends, and keep close attendance on the Palace, laboring, toiling, slaving, distracted, suffering miseries without number. Not so Christ; but keep thou, says He, at home with your wife, with your children, and as for your daily occupations reform and regulate them on the plan of leading a peaceable life, free from cares and from perils. True, say you, but the other promises wealth. Aye, but Christ a kingdom, and more, He promises wealth also with it. For, Seek ye, says He, the kingdom of Heaven, and all these things shall be added unto you Matthew 6:33: throwing in, by way of additional boon, what the other holds out as the main thing: and the Psalmist says, he has never seen the righteous forsaken, nor his seed begging their bread. Psalm 37:25 Let us set about practising virtue, let us make a beginning; let us only lay hold on it, and you shall see what the good will be. For surely in these (worldly) objects you do not succeed so without labor, that you should be so faint-hearted for these (higher) objects — that you should say, Those are to be had without labor, these only with toil. Nay — what need to tell you what is the true state of the case?— those are had only with greater labor. Let us not recoil from the Divine Mysteries, I beseech you. Look not at this, that one who was baptized before you, has turned out ill, and has fallen from his hope: since among soldiers also we see some not doing their duty by the service, while we see others distinguishing themselves, and we do not look only at the idle ones, but we emulate these, the men who are successful. But besides, consider how many, after their baptism, have of men become angels!

Homily 24 on the Acts of the Apostles

Observe God’s providential management. He does not suffer the speech to be finished, nor the baptism to take place upon a command of Peter, but, when He has made it evident how admirable their state of mind is, and a beginning is made of the work of teaching, and they have believed that assuredly baptism is the remission of sins, then immediately comes the Spirit upon them. Now this is done by God’s so disposing it as to provide for Peter a mighty ground of justification. And it is not simply that the Spirit came upon them, but, they spoke with tongues: which was the thing that astonished those who had come together. They altogether disliked the matter, wherefore it is that the whole is of God; and as for Peter, it may almost be said, that he is present only to be taught (with them) the lesson, that they must take the Gentiles in hand, and that they themselves are the persons by whom this must be done. For whereas after all these great events, still both in Cæsarea and in Jerusalem a questioning is made about it, how would it have been if these (tokens) had not gone step by step with the progress of the affair? Therefore it is that this is carried to a sort of excess. Peter seizes his advantage, and see the plea he makes of it. Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? Acts 10:47 Mark the issue to which he brings it; how he has been travailing to bring this forth. So (entirely) was he of this mind! Can any one, he asks, forbid water? It is the language, we may almost say, of one triumphantly pressing his advantage (ἐ πεμβαίνοντος) against such as would forbid, such as should say that this ought not to be. The whole thing, he says, is complete, the most essential part of the business, the baptism with which we were baptized. And he commanded them to be baptized in the name of Jesus Christ. Acts 10:48 After he has cleared himself, then, and not before, he commands them to be baptized: teaching them by the facts themselves. Such was the dislike the Jews had to it! Therefore it is that he first clears himself, although the very facts cry aloud, and then gives the command. Then prayed they him— well might they do so — to tarry certain days: and with a good courage thenceforth he does tarry.

Homily 25 on the Acts of the Apostles

Acts XI. 19

Now they which were scattered abroad upon the persecution that rose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.

The persecution turned out to be no slight benefit as to them that love God all things work together for good. Romans 8:28 If they had made it their express study how best to establish the Church, they would have done no other thing than this — they dispersed the teachers. Mark in what quarters the preaching was extended. They travelled, it says, as far as Phenice and Cyprus and Antioch; to none however did they preach the word but to Jews only. Do you mark with what wise purposes of Providence so much was done in the case of Cornelius? This serves both to justify Christ, and to impeach the Jews. When Stephen was slain, when Paul was twice in danger, when the Apostles were scourged, then the Gentiles received the word, then the Samaritans. Which Paul also declares: To you it was necessary that the Word of God should first be spoken; but since you thrust it from you, and judge yourselves unworthy, lo, we turn unto the Gentiles. Acts 13:46 Accordingly they went about, preaching to Gentiles also. But some of them were men of Cyprus and Cyrene, who, when they had come to Antioch, spoke unto the Greeks, preaching the Lord Jesus: Acts 11:20 for it is likely both that they could now speak Greek, and that there were such men in Antioch. And the hand of the Lord, it says, was with them, that is, they wrought miracles; and a great number believed, and turned unto the Lord. Acts 11:21 Do you mark why now also there was heed of miracles (namely) that they might believe? Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. Acts 11:22 What may be the reason that, when such a city received the word, they did not come themselves? Because of the Jews. But they send Barnabas. However, it is no small part of the providential management even so that Paul comes to be there. It is both natural, and it is wisely ordered, that they are averse to him, and (so) that Voice of the Gospel, that Trumpet of heaven, is not shut up in Jerusalem. Do you mark how on all occasions, Christ turns their ill dispositions to needful account and for the benefit of the Church? Of their hatred to the man, He availed Himself for the building up of the Church. But observe this holy man — Barnabas, I mean — how he looked not to his own interests, but hasted to Tarsus. Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart, they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost, and of faith: and much people was added unto the Lord. (v. 23, 24.) He was a very kind man, and single-hearted, and considerate (συγγνωμονικός). Then departed Barnabas to Tarsus, for to seek Saul. Acts 11:25 He came to the athletic wrestler, the general (fit to lead armies), the champion of single combat, the lion — I am at a loss for words, say what I will — the hunting-dog, killer of lions, bull of strength, lamp of brightness, mouth sufficing for a world. And when he had found him, he brought him to Antioch. Acts 11:26 Verily this is the reason why it was there they were appointed to be called Christians, because Paul there spent so long time! And it came to pass, that a whole year they assembled themselves with the Church, and taught much people. And the disciples were first called Christians at Antioch. No small matter of praise to that city! This is enough to make it a match for all, that for so long a time it had the benefit of that mouth, it first, and before all others: wherefore also it was there in the first place that men were accounted worthy of that name. Do you observe the benefit resulting (to that city) from Paul, to what a height that name, like a standard (σημεἵον), exalted it? Where three thousand, where five thousand, believed, where so great a multitude, nothing of the sort took place, but they were called they of the way: here they were called Christians. And in these days came prophets from Jerusalem unto Antioch. Acts 11:27 It was need that the fruit of alms should also be planted there. And see how of necessity (ἀ ναγκαίως) (it comes about that) none of the men of note becomes their teacher. They got for their teachers, men of Cyprus, and Cyrene, and Paul— though he indeed surpassed (the Apostles) themselves — since Paul also had for teachers Ananias and Barnabas. But here of necessity (this was the case). And there stood up one of them named Agabus, and signified by the spirit that there would be great dearth throughout the world, which also came to pass in the days of Claudius Cæsar. Acts 11:28 By the Spirit, it says: for, that they may not imagine that this was the reason why the famine came, (namely) because Christianity had come in, because the demons were departed, the Holy Ghost foretells it: this, however, was nothing wonderful, for in fact Christ predicted it. Not this was the reason, else this must have been the case from the beginning: but it was because of the evils done to the Apostles — and God had borne long with them; but, when they pressed upon them, a great famine ensues, betokening to the Jews the coming woes. If it was because of them, in any wise it ought to have stopped (there), when it did exist. What harm had the Gentiles done, that they should have their share in the evils? They ought rather to have been marked as approved (εὐδοκιμἥσαι), because they were doing their part, were slaying, punishing, taking vengeance, persecuting on every side. And mark also at what time the famine comes: precisely when the Gentiles were thenceforth added to the Church. But if, as you say, it was because of the evils (done by the Jews), these ought to have been exempted. How so? Christ, forestalling this objection, said, You shall have tribulation. John 16:33 (It is) just as if you should say, They ought not to have been scourged either. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea. Acts 11:29 Mark how the famine becomes to them the means of salvation, an occasion of almsgiving, a harbinger of many blessing. And (so it might have been) to you, one may say, if you were so minded, but you would not. But it is predicted, that they might be prepared beforehand for almsgiving. Unto the brethren which dwelt in Judæa; for they were enduring great hardships, but before this, they were not suffering from famine. Which also they did, and sent it to the elders by the hands of Barnabas and Saul. Acts 11:30 Do you mark them, that no sooner do they believe than they bring forth fruit, not only for their own but for those afar off? And Barnabas is sent and Saul, to minister (the same.) Of this occasion (᾿Ενταὕθα) he says (to the Galatians), And James, Cephas, and John gave to me and Barnabas the right hands of fellowship, only (they would) that we should remember the poor. Galatians 2:9 James was yet living.

Now they which were scattered abroad upon the persecution, etc. (Recapitulation.) Do you mark how even in the tribulation instead of falling to lamentations and tears, as we do, they give themselves up to a great and good work? Travelled as far as Phenice, and Cyprus, and Antioch, and there with more security preached the word. And some of them, which were men of Cyprus and Cyrene, etc. Acts 11:20 And they did not say, (What), we, Cyrenians and Cyprians, to attack this splendid and great city! but trusting in the grace of God, they applied themselves to the work of teaching, nor did these (Gentiles) themselves think scorn to learn anything of them. Mark how by small means all is brought about: mark the preaching how it spreads: mark those in Jerusalem, having like care for all, holding the whole world as one house. They heard that Samaria had received the word, and Acts 8:14 to Samaria they send the Apostles: they heard what had befallen at Antioch, and to Antioch they send Barnabas: they also send again, and (these) prophets. For the distance was great, and it was not meet the Apostles at present should separate from thence, that they might not be thought to be fugitives, and to have fled from their own people. But then, almost precisely, is the time of their parting from Jerusalem, when the state (of the Jews) was shown to be past remedy, when the war was close at hand, and they must needs perish: when the sentence was made absolute. For, until Paul went to Rome, the Apostles were there (at Jerusalem). But they depart, not because afraid of the war— how should it be so?— seeing those they went to, were those that should bring the war: and moreover the war breaks out only after the Apostles were dead. For of them (the Apostles) says, The wrath has come upon them unto the end. 1 Thessalonians 2:16 The more insignificant the persons, the more illustrious the grace, working great results by small means.— And he exhorted them to cleave unto the Lord, for he was a good man. (v. 23, 24.) By good man, I take it, he means one that is kind, (χρηστὸν) sincere, exceedingly desirous of the salvation of his neighbors — for he was a good man, and full of the Holy Ghost and of faith. To cleave unto the Lord with purpose of heart (this is said): with encomium and praise. And much people was added unto the Lord: for like rich land this city received the word, and brought forth much fruit. Then departed Barnabas to Tarsus, etc. Acts 11:25 But why did he take him off from Tarsus and bring him here? Not without good reason; for here were both good hopes, and a greater city, and a great body of people. See how grace works all, not Paul: by small means the affair was taking its commencement. When it has become difficult the Apostles take it up. Why did they not before this seen Barnabas? Because they had enough to do (ἠ σχόληντο) with Jerusalem. Again they justified themselves to the Jews, that the Gentiles were receiving (προσελάμβανε) the word, even without enjoying so great attention. There is about to be a questioning: therefore the affair of Cornelius forestalled it. Then indeed they say, That we to the Gentiles, and they to the Circumcision. Galatians 2:9 Observe, henceforth the very stress of the famine introduces the fellowship on the part of the Gentiles, namely, from the alms. For they receive the offerings sent from them.

Now they which were scattered abroad, etc. Acts 11:19 and not as we who pass our time in lamentations and tears, in our calamities; but with more fearlessness they passed their time, as having got to a distance from those hindering them, and as being among men not afraid of the Jews: which also helped. And they came to Cyprus, where they had the sea between them, and greater freedom from anxiety: so they made no account of the fear of men, but (still) they gave the precedence to the regard of the Law: they spoke to Jews only. But there were in Antioch certain men of Cyprus and Cyrene: these, of all others, least cared for the Jews: who spoke unto the Greeks, preaching the Lord Jesus. Acts 11:20 Probably it was because of their not knowing Hebrew, that they called them Greeks. And when Barnabas, it says, came and had seen the grace of God,— not the diligence of men — he exhorted them to cleave unto the Lord Acts 11:23: and by this he converted more. And much people was added unto the Lord. Why do they not write to Paul, but send Barnabas? They did not yet know the virtue of the man: but it is providentially ordered that Barnabas should come. As there was a multitude, and none to hinder, well might the faith grow, and above all because they had no trials to undergo. Paul also preaches, and is no longer compelled to flee. And it is well ordered, that not they speak of the famine, but the prophets. The men of Antioch also did not take it amiss that they sent not the Apostles, but were content with their teachers: so fervent were they all for the word. They did not wait for the famine to come, but before this they sent: according as each had the ability. And observe, among the Apostles, others are put in charge with this trust, but here Paul and Barnabas. For this was no small order (οἰκονομία) of Providence. Besides, it was the beginning, and it was not fit they should be offended.

Homily 26 on the Acts of the Apostles

Acts XII. 1, 2

Now at that time Herod the King stretched forth his hands to vex certain of the Church. And he killed James the brother of John with the sword. And because he saw it pleased the Jews, he proceeded further to take Peter also. Then were the days of unleavened bread.

At that time, of course meaning the time immediately following: for this is the custom of Scripture. And he well says that Herod the king (did this): this was not he of Christ’s time. Lo, a different sort of trial — and mark what I said in the beginning, how things are blended, how rest and trouble alternate in the whole texture of the history — not now the Jews, nor the Sanhedrin, but the king. Greater the power, the warfare more severe, the more it was done to obtain favor with the Jews. And, it says, he slew James the brother of John with the sword: (taking him) at random and without selection. But, should any raise a question, why God permitted this, we shall say, that it was for the sake of these (Jews) themselves: thereby, first, convincing them, that even when slain (the Apostles) prevail, just as it was in the case of Stephen: secondly, giving them opportunity, after satiating their rage, to recover from their madness; thirdly, showing them that it was by His permission this was done. And when he saw, it says, that it pleased the Jews, he proceeded further to seize Peter also. O excessive wickedness! On whose behalf was it, that he gratified them by doing murders thus without plan or reason? And it was the day of unleavened bread. Again, the idle preciseness of the Jews: to kill indeed they forbade not, but at such a time they did such things! Whom having arrested, he put in ward, having delivered him to four quaternions of soldiers. Acts 12:4 This was done both of rage, and of fear. He slew, it says, James the brother of John with the sword. Do you mark their courage? For, that none may say that without danger or fear of danger they brave death, as being sure of God’s delivering them, therefore he permits some to be put to death, and chief men too, Stephen and James, thereby convincing their slayers themselves, that not even these things make them fall away, and hinder them. Peter therefore was kept in prison: but prayer was made without ceasing of the Church unto God for him. Acts 12:5 For the contest was now for life and death: both the slaying of the one made them fearful, and the casting of the other into prison. And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains; and the keepers before the door kept the prison. And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands. (v. 6, 7.) In that night He delivered him. And a light shined in the prison, that he might not deem it fancy: and none saw the light, but he only. For if, notwithstanding this was done, he thought it a fancy, because of its unexpectedness; if this had not been, much more would he have thought this: so prepared was he for death. For his having waited there many days and not being saved caused this. Why then, say you, did He not allow him to fall into the hands of Herod, and then deliver him? Because that would have brought people into astonishment, whereas this was credible: and they would not even have been thought human beings. But in the case of Stephen, what did He not do? Did He not show them his face as it had been the face of an angel? But what in short did He leave undone here also? And the angel said to him, Gird yourself, and bind on your sandals. Acts 12:8 Here again it shows, that it was not done of craft: for one that is in haste and wishes to break out (of prison), is not so particular as to take his sandals, and gird himself. And he did so. And he said to him, Put on your cloak, and follow me. And he went out, and followed him; and knew not that it was true which was done by the Angel; but thought he saw a vision. When they were past the first and the second ward, they came unto the iron gate that leads unto the city; which opened to them of its own accord. (v. 9, 10.) Behold, a second miracle. And they went out, and passed on through one street; and immediately the angel departed from him. And when Peter had come to himself, he said, Now I know of a surety, that the Lord has sent His Angel, and has delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. (v. 10, 11.) When the angel departed, then Peter understood: Now I perceive, says he, not then. But why is this so, and why is Peter not sensible of the things taking place, although he had already experienced a like deliverance when all were released? Acts 5:18 (The Lord) would have the pleasure come to him all at once, and that he should first be at liberty, and then be sensible of what had happened. The circumstance also of the chains having fallen off from his hands, is a strong argument of his not having fled. And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying. Acts 12:12 Observe how Peter does not immediately withdraw, but first brings the good tidings to his friends. And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. And when she knew Peter’s voice, she opened not the gate for gladness,— Mark even the servant-girls, how full of piety they are —but ran in, and told how Peter stood before the gate. Acts 12:13-15 But they, though it was so, shook their heads (incredulously): And they said to her, You are mad. But she constantly affirmed that it was even so. And they said, It is his angel. But Peter continued knocking: and when they had opened the door, and saw him, they were astonished. But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go show these things unto James, and to the brethren. And he departed, and went into another place. (v. 16, 17.) But let us review the order of the narrative.

(Recapitulation.) At that time, it says, Herod the king stretched forth his hands to afflict certain of the Church. Acts 12:1 Like a wild beast, he attacked all indiscriminately and without consideration. This is what Christ said: My cup indeed you shall drink, and with the baptism wherewith I am baptized, shall you be baptized. Mark 10:39 (b) And he killed James the brother of John. Acts 12:2 For there was also another James, the brother of the Lord: therefore to distinguish him, he says, The brother of John. Do you mark that the sum of affairs rested in these three, especially Peter and James? (a) And how was it he did not kill Peter immediately? It mentions the reason: it was the day of unleavened bread: and he wished rather to make a display (ἐ κπομπεὕσαι) with the killing of him. And when he saw it pleased the Jews. Acts 12:3 For their own part, they now in consequence of Gamaliel’s advice, abstained from bloodshedding: and besides, did not even invent accusations; but by means of others they compassed the same results. (c) This (counsel of Gamaliel’s) above all was their condemnation: for the preaching was shown to be no longer a thing of men. He proceeded further to kill Peter also. ch. 5:8 In very deed was that fulfilled, We are accounted as sheep for the slaughter. Psalm 44:13 Seeing, it says, it was a pleasing thing to the Jews. Romans 8:36 A pleasing thing, bloodshed, and unrighteous bloodshed, wickedness, impiety! He ministered to their senseless (ἀ τόποις) lusts: for, whereas he ought to have done the contrary, to check their rage, he made them more eager, as if he were an executioner, and not a physician to their diseased minds. (And this) though he had numberless warnings in the case of both his grandfather and his father Herod, how the former in consequence of his putting the children to death suffered the greatest calamities, and the latter by slaying John raised up against himself a grievous war. But as they thought * * He feared lest Peter, in consequence of the slaying of James, should withdraw; and wishing to have him in safe keeping, he put him in prison: and delivered him to four quaternions of soldiers Acts 12:4: the stricter the custody, the more wondrous the display. Peter therefore was kept in prison. Acts 12:5 But this was all the better for Peter, who was thereby made more approved, and evinced his own manly courage. And it says, there was earnest prayer making. It was the prayer of (filial) affection: it was for a father they asked, a father mild. There was, it says, earnest prayer. Hear how they were affected to their teachers. No factions, no perturbation: but they betook them to prayer, to that alliance which is indeed invincible, to this they betook them for refuge. They did not say, What? I, poor insignificant creature that I am, to pray for him! for, as they acted of love, they did not give these things a thought. And observe, it was during the feast, that (their enemies) brought these trials upon them, that their worth might be the more approved. And when Herod, etc. Acts 12:6 See Peter sleeping, and not in distress or fear! That same night, after which he was to be brought forth, he slept, having cast all upon God. Between two soldiers, bound with two chains. cf. 1 Peter 5:7 Mark, how strict the ward! And says, Arise. Acts 12:7 The guards were asleep with him, and therefore perceived nothing of what was happening. And a light shined. What was the light for? In order that Peter might see as well as hear, and not imagine it to be all fancy. And the command, Arise quickly,  that he may not be remiss. He also smote him; so deeply did he sleep. (a) Rise, says he, quickly: this is not to hurry him (θορυβοὕντος) but to persuade him not to delay. (c) And immediately his chains fell off from his hands. (b) How? Answer me: where are the heretics?— let them answer. And the Angel said to him, etc. Acts 12:8 by this also convincing him that it is no fancy: to this end he bids him gird himself and put on his shoes, that he may shake off his sleep, and know that it is real. (a) (e) And he knew not that it was true that was done by the Angel, but thought he saw a vision Acts 12:9: (e) well he might, by reason of the excessive greatness (ὑ περβολὴν) of the things taking place. Do you mark what a thing it is for a miracle to be excessive (ὑ περβολὴ σημείου)? How it amazes (ἐ κπλήττει) the beholder? How it will not let the thing be believed? For if Peter thought he saw a vision, though he had girded himself and put on his shoes, what would have been the case with another? And, it says, when they had passed the first and the second ward, they came to the iron gate, which opened unto them of its own accord Acts 12:10: and yet the things that had happened within (the prison) were more marvellous: but this was now more after the manner of man. And having gone out, they went along one street and immediately (all ‘until’) the Angel departed from him. Acts 12:11 When there was no hindrance, then the Angel departed. For Peter would not have gone along (προἥλθεν), there being so many hindrances. And when he came to himself: for in very truth, it was indeed an amazement (ἔ κπληξις). Now, says he, I know— now, not then, when I was in the prison —that the Lord has sent His Angel, and has delivered me out of the hand of Herod and from all the expectation of the people of the Jews. And when he had considered Acts 12:12, it says: viz. where he was, or, that he must not without more ado depart but requite his Benefactor: he came to the house of Mary the mother of John. Who is this John? Probably he that was always with them: for this is why he adds his distinctive name (τὸ παράσημον), whose surname was Mark. But observe, praying in the night, how much they got by it: what a good thing affliction is; how wakeful it made them! Do you see how great the gain resulting from the death of Stephen? Do you see how great the benefit accruing from this imprisonment? For it is not by taking vengeance upon those who wronged them that God shows the greatness of the Gospel: but in the wrong-doers themselves, without any harm happening to those, he shows what a mighty thing the afflictions in themselves are, that we may not seek in any wise deliverance from them, nor the avenging of our wrongs. And mark how the very servant-girls were henceforth upon an equality with them. For joy, it says, she opened not. (v. 13, 14.) This too is well done, that they likewise may not be amazed by seeing him at once, and that they may be incredulous, and their minds may be exercised. But ran in, etc. just as we are wont to do, she was eager to be herself the bringer of the good tidings, for good news it was indeed. And they said to her, You are mad: but she constantly affirmed that it was even so: then said they, It is his Angel. Acts 12:15 This is a truth, that each man has an Angel. And what would the Angel? It was from the time (of night) that they surmised this. But when he continued knocking, and when they had opened, and saw him, they were astonished. But he beckoning to them with his hand (v. 16, 17), made them keep quiet, to hear all that had happened to him. He was now an object of more affectionate desire to the disciples, not only in consequence of his being saved, but by his sudden coming in upon them and straightway departing. Now, both his friends learn all clearly; and the aliens also learn, if they had a mind, but they had not. The same thing happened in the case of Christ. Tell these things, he says, to James, and to the brethren. How free from all vainglory! Nor did he say, Make known these things to people everywhere, but, to the brethren. And he withdrew to another place: for he did not tempt God, nor fling himself into temptation: since, when they were commanded to do this, then they did it. Go, it was said, speak in the temple to the people. Acts 5:20 But this the Angel said not (here); on the contrary, by silently removing him and bringing him out by night, he gave him free permission to withdraw — and this too is done, that we may learn that many things are providentially brought about after the manner of men — so that he should not again fall into peril.— For that they may not say, It was his Angel, after he had gone, they say this first, and then they see himself overthrowing their notion of the matter. Had it been the Angel, he would have knocked at the door, would not have retired to another place. And what followed in the day, make them sure.

Homily 28 on the Acts of the Apostles

Acts XIII. 4, 5

So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus. And when they were at Salamis, they preached the word of God in the Synagogues of the Jews: and they had also John to their minister.

As soon as they were ordained they went forth, and hasted to Cyprus, that being a place where was no ill-design hatching against them, and where moreover the Word had been sown already. In Antioch there were (teachers) enough, and Phœnice too was near to Palestine; but Cyprus not so. However, you are not to make a question of the why and wherefore, when it is the Spirit that directs their movements: for they were not only ordained by the Spirit, but sent forth by Him likewise. And when they had come to Salamis, they preached the word of God in the Synagogues of the Jews. Do you mark how they make a point of preaching the word to them first, not to make them more contentious? The persons mentioned before spoke to none but to Jews only Acts 11:19, and so here they betook them to the Synagogues. And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus: which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith. Acts 13:6-8 Again a Jew sorcerer, as was Simon. And observe this man, how, while they preached to the others, he did not take it much amiss, but only when they approached the proconsul. And then in respect of the proconsul the wonder is, that although prepossessed by the man’s sorcery, he was nevertheless willing to hear the Apostles. So it was with the Samaritans: and from the competition (συγκρίσεως) the victory appears, the sorcery being worsted. Everywhere, vainglory and love of power are a (fruitful) source of evils! But Saul, who is also Paul,— Acts 13:9 here his name is changed at the same time that he is ordained, as it was in Peter’s case, — filled with the Holy Ghost, looked upon him, and said, O full of all guile and all villany, thou child of the devil: Acts 13:10 and observe, this is not abuse, but accusation: for so ought forward, impudent people to be rebuked thou enemy of all righteousness; here he lays bare what was in the thoughts of the man, while under pretext of saving he was ruining the proconsul: will you not cease, he says, to pervert the ways of the Lord? (He says it) both confidently (αξιοπίστως), It is not with us you are warring, nor are you fighting (with us), but the ways of the Lord you are perverting, and with praise (of these, he adds) the right ways. And now, behold, the hand of the Lord is upon you, and you shall be blind. Acts 13:11 It was the sign by which he was himself converted, and by this he would fain convert this man. As also that expression, for a season, puts it not as an act of punishing, but as meant for his conversion: had it been for punishment, he would have made him lastingly blind, but now it is not so, but for a season (and this), that he may gain the proconsul. For, as he was prepossessed by the sorcery, it was well to teach him a lesson by this infliction (and the sorcerer also), in the same way as the magicians (in Egypt) were taught by the boils. Exodus 9:11 And immediately there fell on him a mist and a darkness: and he went about seeking some to lead him by the hand. Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord. Acts 13:12 But observe, how they do not linger there, as (they might have been tempted to do) now that the proconsul was a believer, nor are enervated by being courted and honored, but immediately keep on with their work, and set out for the country on the opposite coast. Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia; and John departing from them returned to Jerusalem. But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down. (v. 13, 14.) And here again they entered the Synagogues, in the character of Jews, that they might not be treated as enemies, and be driven away: and in this way they carried the whole matter successfully. And after the reading of the Law and the Prophets, the rulers of the synagogue sent unto them, saying, You men and brethren, if you have any word of exhortation for the people, say on. Acts 13:15 From this point, we learn the history of Paul’s doings, as in what was said above we have learned not a little about Peter. But let us review what has been said.

Homily 29 on the Acts of the Apostles

Behold Barnabas giving place to Paul— how should it be otherwise?— to him whom he brought from Tarsus; just as we find John on all occasions giving way to Peter: and yet Barnabas was more looked up to than Paul: true, but they had an eye only to the common advantage. Then Paul stood up, it says — this was a custom of the Jews— and beckoned with his hand. And see how he prepares the way beforehand for his discourse: having first praised them, and showed his great regard for them in the words, you that fear God, he so begins his discourse. And he says not, You proselytes, since it was a term of disadvantage. The God of this people chose our fathers: and the people — See, he calls God Himself their God peculiarly, Who is the common God of men; and shows how great from the first were His benefits, just as Stephen does. This they do to teach them, that now also God has acted after the same custom, in sending His own Son; Luke 20:13: as (Christ) Himself (does) in the parable of the vineyard — And the people, he says, He exalted when it sojourned in the land of Egypt— and yet the contrary was the case: true, but they increased in numbers; moreover, the miracles were wrought on their account: and with an high arm brought He them out of it. Of these things (the wonders) which were done in Egypt, the prophets are continually making mention. And observe, how he passes over the times of their calamities, and nowhere brings forward their faults, but only God’s kindness, leaving those for themselves to think over. And about the time of forty years suffered He their manners in the wilderness. Acts 13:18 Then the settlement. And when he had destroyed seven nations in the land of Canaan, He divided their land to them by lot. Acts 13:19 And the time was long; four hundred and fifty years. And after that He gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet. Acts 13:20 Here he shows that God varied His dispensations towards them (at various times). And afterward they desired a king: and (still) not a word of their ingratitude, but throughout he speaks of the kindness of God. And God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21 And when he had removed him, He raised up unto them David to be their king: to whom also He gave testimony, and said, I have found David the son of Jesse, a man after My own heart, which shall fulfil all My will. Of this man’s seed has God according to His promise raised unto Israel a Saviour, Jesus. (v. 22, 23.) This was no small thing that Christ should be from David. Then John bears witness to this: When John had first preached before His coming the baptism of repentance to all the people of Israel. And as John fulfilled his course, he said, Whom do you think that I am? I am not He. But, behold, there comes one after me, whose shoes of His feet I am not worthy to loose. (v. 24, 25.) And John too not merely bears witness (to the fact), but (does it in such sort that) when men were bringing the glory to him, he declines it: for it is one thing (not to affect) an honor which nobody thinks of offering; and another, to reject it when all men are ready to give it, and not only to reject it, but to do so with such humility. Men and brethren, children of the stock of Abraham, and whosoever among you fears God, to you is the word of this salvation sent. For they that dwell at Jerusalem, and their rulers, because they knew Him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning Him. And though they found no cause of death in Him, yet desired they Pilate that He should be slain. Acts 13:26-28 On all occasions we find them making a great point of showing this, that the blessing is peculiarly theirs, that they may not flee (from Christ), as thinking they had nothing to do with Him, because they had crucified Him. Because they knew Him not, he says: so that the sin was one of ignorance. See how he gently makes an apology even on behalf of those (crucifiers). And not only this: but he adds also, that thus it must needs be. And how so? By condemning Him, they fulfilled the voices of the prophets. Then again from the Scriptures. And when they had fulfilled all that was written of Him, they took Him down from the tree, and laid Him in a sepulchre. But God raised Him from the dead. And He was seen many days of them which came up with Him from Galilee to Jerusalem, who are His witnesses unto the people —  Acts 13:29-31 that He rose again. And we declare unto you glad tidings, how that the promise which was made unto the fathers, God has fulfilled the same unto us their children, in that He has raised up Jesus again; as it is also written in the second Psalm, You are My Son, this day have I begotten You. And as concerning that He raised Him up from the dead, now no more to return to corruption, He said on this wise, I will give you the sure mercies of David. Wherefore he says also in another Psalm, You shall not allow Your Holy One to see corruption. For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: but He, Whom God raised again, saw no corruption. Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things, from which you could not be justified by the law of Moses. Acts 13:32-39 Observe how Paul here is more vehement in his discourse: we nowhere find Peter saying this. Then too he adds the terrifying words: Beware therefore, lest that come upon you, which is spoken of in the prophets; Behold, you despisers, and wonder, and perish: for I work a work in your days, a work which you shall in no wise believe, though a man declare it unto you. (v. 40, 41.)

Men and brethren, children of the stock of Abraham— he also calls them after their father — unto you was the word of this salvation sent. Acts 13:26 Here the expression, Unto you, does not mean, Unto (you) Jews, but it gives them a right to sever themselves from those who dared that murder. And what he adds, shows this plainly. For, he says, they that dwell at Jerusalem, because they know Him not. Acts 13:27 And how, you will say, could they be ignorant, with John to tell them? What marvel, seeing they were so, with the prophets continually crying aloud to them? Then follows another charge: And having found no cause of death in Him: in which ignorance had nothing to do. For let us put the case, that they did not hold Him to be the Christ: why did they also kill Him? And they desired of Pilate, he says, that He should be slain. Acts 13:28 And when they had fulfilled all that was written of Him. Acts 13:29 Observe what a point he makes of showing that the (whole) thing was a (Divine) Dispensation. See, by saying what did they persuade men? (By telling them) that He was crucified? Why, what could be less persuasive than this? That He was buried — by them to whom it was promised that He should be salvation? That He who was buried forgives sins, yea, more than the Law (has power to do)? And (observe), he does not say, From which you would not but, from which you could not be justified by the Law of Moses. Acts 13:39 Every one, he says: be who he may. For those (ordinances) are of no use, unless there be some benefit (accruing therefrom.) This is why he brings in forgiveness later: and shows it to be greater, when, the thing being (otherwise) impossible, yet this is effected. Who are His witnesses, he says, unto the people — the people that slew Him. Who would never have been so, were they not strengthened by a Divine Power: for they would never have borne such witness to bloodthirsty men, to the very persons that killed Him. But, He has raised up Jesus again: This day, he says, I have begotten you. Acts 13:33 Aye, upon this the rest follows of course. Why did he not allege some text by which they would be persuaded that forgiveness of sins is by Him? Because the great point with them was to show, in the first place, that He was risen: this being acknowledged, the other was unquestionable. Through this man, nay more, by Him, is remission of sins. Acts 13:38 And besides, he wished to bring them to a longing desire of this great thing. Well then, His death was not dereliction, but fulfilling of Prophecy.— For the rest, he puts them in mind of historical facts, wherein they through ignorance suffered evils without number. And this he hints in the conclusion, saying, Look, you despisers, and behold. And observe how, this being harsh, he cuts it short. Let not that, he says, come upon you, which was spoken for the others, that I work a work which you shall in no wise believe, though one declare it unto you. Acts 13:41 Marvel not that it seems incredible: this very thing was foretold from the first — (that it would not be believed). Behold, you despisers, as regards those who disbelieve in the Resurrection.

Homily 30 on the Acts of the Apostles

Acts XIII. 42

And as they were going out (text rec. ‘from the syn. of the Jews,’) they besought (the Gentiles) that these words might be spoken unto them on the following sabbath.

Do you mark Paul’s wisdom? He not only gained admiration at the time, but put into them a longing desire for a second hearing, while in what he said he dropped some seeds (εἰπών τινα σπέρματα) as it were, and forbore to solve (the questions raised), or to follow out the subject to its conclusion, his plan being to interest them and engage their good-will to himself, and not make (people) listless and indifferent by casting all at once into the minds of those (who first heard him). He told them the fact, that through this Man is remission of sins announced unto you, but the how, he did not declare. And when the congregation was broken up, many of the Jews and worshipping proselytes followed Paul and Barnabas— after this point he puts Paul first — who, speaking unto them, persuaded them to continue in the grace of God. Acts 13:43 Do you observe the eagerness, how great it is? They followed them, it says. Why did they not baptize them immediately? It was not the proper time: there was need to persuade them in order to their steadfast abiding therein. And the next sabbath day came almost the whole city together to hear the word of God. Acts 13:44 But when the Jews saw the multitudes, they were filled with envy, and contradicted the things spoken by Paul, contradicting and blaspheming. Acts 13:45 See malice wounded in wounding others: this made the Apostles more conspicuous — the contradiction which those offered. In the first instance then they of their own accord besought them to speak (and now they opposed them): contradicting, it says, and blaspheming. O recklessness! Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. Acts 13:46 Do you mark how by their contentious behavior they the more extended the preaching, and (how the Apostles here) gave themselves the more to the Gentiles, having (by this very thing) pleaded their justification, and made themselves clear of all blame with their own people (at Jerusalem)? (c) See how by their envy they bring about great things, other (than they looked for): they brought it about that the Apostles spoke out boldly, and came to the Gentiles! For this is why he says, And speaking out boldly, Paul and Barnabas said. They were to go out to the Gentiles: but observe the boldness coming with measure: for if Peter pleaded in his justification, much more these needed a plea, none having called them there. Acts 11:4 But by saying To you first, he showed that to those also it was their duty (to preach), and in saying Necessary, he showed that it was necessary to be preached to them also. But since you turn away from it— he does not say, Woe unto you, and You are punished, but We turn unto the Gentiles. With great gentleness is the boldness fraught! (a) Also he does not say, You are unworthy, but Have judged yourselves unworthy. Lo, we turn unto the Gentiles. For so has the Lord commanded us, saying, I have sent you to be a light of the Gentiles, that you should be for salvation unto the ends of the earth. Acts 13:47 For that the Gentiles might not be hurt at hearing this, as if the case were so that, had the Jews been in earnest, they themselves would not have obtained the blessings, therefore he brings in the prophecy, saying, A light of the Gentiles, and, for salvation unto the ends of the earth. And hearing (this) the Gentiles Acts 13:48— this, while it was more cheering to them, seeing the case was this, that whereas those were of right to hear first, they themselves enjoy the blessing, was at the same time more stinging to those — and the Gentiles, it says, hearing (this) were glad, and glorified the word of the Lord: and believed, as many as were ordained unto eternal life: i.e., set apart for God. Observe how he shows the speediness of the benefit: And the word of the Lord was borne through all the region, Acts 13:49 διεφέρετο, instead of διεκομίζετο, was carried or conveyed through (it). (d) But the Jews stirred up the devout and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts. Acts 13:50 The devout women, (b) instead of the proselyte–women. They did not stop at envy, but added deeds also. (e) Do you see what they effected by their opposing the preaching? To what dishonor they brought these (honorable women)? But they shook off the dust of their feet against them, and came unto Iconium. Acts 13:51 Here now they used that terrible sign which Christ enjoined, If any receive you not, shake off the dust from your feet Matthew 10:14; Mark 6:11; but these did it upon no light ground, but because they were driven away by them. This was no hurt to the disciples; on the contrary, they the more continued in the word: And the disciples were filled with joy, and with the Holy Ghost Acts 13:52 for the suffering of the teacher does not check his boldness, but makes the disciple more courageous.

And it came to pass in Iconium, that they went both together into the synagogue of the Jews. Acts 14:1 Again they entered into the Synagogues. See how far they were from becoming more timid! Having said, We turn unto the Gentiles, nevertheless (by going into the Synagogues) they superabundantly fortify their own justification (with their Jewish brethren). So that, it says, a great multitude both of Jews and Greeks believed. For it is likely they discoursed as to Greeks also. But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. Acts 14:2 Together (with themselves) now they took to stirring up the Gentiles too, as not being themselves sufficient. Then why did the Apostles not go forth thence? Why, they were not driven away, only attacked. Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of His grace, and granted signs and wonders to be done by their hands. Acts 14:3 This caused their boldness; or rather, of their boldness indeed their own hearty good-will was the cause— therefore it is that for a long while they work no signs — while the conversion of the hearers was (the effect) of the signs, though their boldness also contributed somewhat. But the multitude of the city was divided: and part held with the Jews, and part with the Apostles. Acts 14:4 No small matter this dividing. And this was what the Lord said, I am not come to bring peace, but a sword. Matthew 10:34 And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, they were aware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lies round about: and there they preached the Gospel. Acts 14:5-7 Again, as if they purposely wished to extend the preaching after it was increased, they once more sent them out. See on all occasions the persecutions working great good, and defeating the persecutors, and making the persecuted illustrious. For having come to Lystra, he works a great miracle, by raising the lame man. And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked: the same heard Paul speak: who steadfastly beholding him, and perceiving that he had faith to be healed, said with a loud voice — why with a loud voice? That the multitude should believe— Stand upright on your feet. (v. 8, 9.) But observe, he gave heed, it says, to the things spoken by Paul. Do you mark the elevation of the man’s mind (φιλοσοφίαν)? He was nothing defeated (παρεβλάβη) by his lameness for earnestness of hearing. Who fixing his eyes upon him, and perceiving, it says, that he had faith to be made whole. He was already predisposed in purpose of mind. And yet in the case of the others, it was the reverse: for first receiving healing in their bodies, they were then taken in hand for cure of their souls, but this man not so. It seems to me, that Paul saw into his soul. And he leaped, it says, and walked. Acts 14:10 It was a proof of his perfect cure, the leaping. And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods have come down to us in the likeness of men. And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people. Acts 14:11-13 But this purpose was not yet manifest, for they spoke in their own tongue, saying, The gods in the likeness of men have come down to us: therefore the Apostle said nothing to them as yet. But when they saw the garlands, then they went out, and rent their garments, Which when the Apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, and saying, Sirs, why do ye these things? We also are men of like passions with you. (v. 14, 15.) See how on all occasions they are clean from the lust of glory, not only not coveting, but even repudiating it when offered: just as Peter also said, Why gaze ye on us, as though by our own power or holiness we had made him to walk Acts 3:12? So these also say the same. And Joseph also said of the dreams, Is not their interpretation of God? Genesis 60:8 And Daniel in like manner, And to me also, not through the wisdom that is in me was it revealed. Daniel 2:30 And Paul everywhere says this, as when he says, And for these things who is sufficient? Not that we are sufficient of ourselves to think (anything) as of ourselves, but our sufficiency is of God. 2 Corinthians 2:16; 3:5 But let us look over again what has been said.

(Recapitulation.) And when they had gone out, etc. Acts 13:42. Not merely were the multitudes drawn to them, but how? They besought to have the same words spoken to them again, and by their actions they showed their earnestness. Now when the congregation, etc. Acts 13:43 See the Apostles on all occasions exhorting, not merely accepting men, nor courting them, but, speaking unto them, it says, they persuaded them to continue in the grace of God. But when the Jews, etc. Acts 13:45 Why did they not contradict before this? Do you observe who on all occasions they were moved by passion? And they not only contradicted, but blasphemed also. For indeed malice stops at nothing. But see what boldness of speech! It was necessary, he says, that the word should have been spoken first to you, but since you put it from you,— Acts 13:46 it is not put as affronting (though) it is in fact what they did in the case of the prophets: Talk not to us, said they, with talk — Isaiah 30:10: but since you put it from you— it, he says, not us: for the affront on your part is not to us. For that none may take it as an expression of their piety (that he says,) You judge not yourselves worthy, therefore he first says, You put it from you, and then, We turn unto the Gentiles. The expression is full of gentleness. He does not say, We abandon you, but so that it is possible — he would say — that we may also turn hither again: and this too is not the consequence of the affront from you, for so has (the Lord) commanded us.— Acts 13:47 Then why have ye not done this? It was indeed needful that the Gentiles should hear, and this not before you: it is your own doing, the before you. For so has the Lord commanded us: I have set you for a light of the Gentiles, that you should be for salvation, i.e. for knowledge which is unto salvation, and not merely of the Gentiles, but of all men, unto the ends of the earth — As many as were ordained unto eternal life Acts 13:48: this is also a proof, that their having received these Gentiles was agreeable with the mind of God. But ordained, not in regard of necessity: whom He foreknew, says the Apostle, He did predestinate. Romans 8:29 And the word of the Lord, etc. Acts 13:49 No longer in the city (only) were (their doctrines) disseminated, but also in the (whole) region. For when they of the Gentiles had heard it, they also after a little while came over. But the Jews stirred up the devout women, and raised persecution— observe even of what is done by the women, they are the authors — and cast them, it says, out of their coasts Acts 13:50, not from the city merely. Then, what is more terrible, they shook off the dust of their feet against them, and came unto Iconium. But the disciples, it says, were filled with joy, and with the Holy Ghost. (v. 51, 52.) The teachers were suffering persecution, and the disciples rejoiced.

And so spoke, that a great multitude, etc. Acts 14:1 Do you mark the nature of the Gospel, the great virtue it has? Made their minds evil-affected, it says, against the brethren: Acts 14:2 i.e. slandered the Apostles, raised numberless accusations against them: (these people, being simple, they made evil-affected, disposed them to act a malignant part. And see how on all occasions he refers all to God. Long time, he says, abode they speaking boldly in the Lord, which gave testimony unto the word of His grace. Acts 14:3 Think not this (expression, Gave testimony,) has anything derogatory (to the Lord’s Divine Majesty): Who witnessed, it is said, before Pontius Pilate. 1 Timothy 6:13 Then the boldness — and granted signs and wonders to be done by their hands. Here he speaks it as concerning their own nation. And the multitude of the city, etc. (v. 4, 5.) Accordingly they did not wait for it, but saw the intention of attacking them, and fled, on no occasion kindling their wrath, to the cities of Lycaonia, Lystra, and Derbe, and the adjacent region. Acts 14:6 They went away into the country, not into the cities only.— Observe both the simplicity of the Gentiles, and the malignity of the Jews. By their actions they showed that they were worthy to hear: they so honored them from the miracles only. The one sort honored them as gods, the other persecuted them as pestilent fellows: and (those) not only did not take offense at the preaching, but what say they? The gods, in the likeness of men, have come down to us; but the Jews were offended. And they called Barnabas, Jupiter; and Paul, Mercurius. (v. 11, 12.) I suppose Barnabas was a man of dignified appearance also. Here was a new sort of trial, from immoderate zeal, and no small one: but hence also is shown the virtue of the Apostles, (and) how on all occasions they ascribe all to God.

Homily 31 on the Acts of the Apostles

Mark the vehemence with which all this is done by the Apostles: rent their clothes, ran in, cried out, all from strong affection of the soul, revolted by the things that were done. For it was a grief, indeed a grief inconsolable, that they should needs be thought gods, and introduce idolatry, the very thing which they came to destroy! This also was a contrivance of the devil— but he did not prevail. But what say they? We also are men of like passions with you. At the very outset they overthrew the evil. They said not simply, Men, but As ye. Then, that they may not seem to honor the gods, hear what they add: Preaching unto you, that you should turn from these vanities unto the living God, Who made heaven, the sea, and all things that are therein. Observe how they nowhere mention things invisible. (b) For they had learned that one should study not so much to say somewhat worthy of God, as to say what is profitable for the hearers. (a) What then? If He be Maker of all things, why does He not also attend to these things by His Providence? — Who in times past suffered all nations to walk in their own ways Acts 14:16— but wherefore He suffered them, this he does not say, for at present he keeps to the matter of immediate importance, nowhere bringing in the name of Christ. Observe, he does not wish to swell the accusation against them, but rather that they themselves should refer all to God. Nevertheless, He left not Himself without witness, in that He did good, giving you rain from heaven, and fruitful seasons, filling your hearts with food and gladness. Acts 14:17 (c) See how covertly he puts the accusation in that He did good, etc. And yet if God did this, He could not have let them alone; on the contrary, they ought to be punished, for that, enjoying so great benefits, they had not acknowledged Him, not even as their feeder. From heaven, he says, giving you rain. Thus also David said, From the fruit of their grain and wine and oil were they made to abound Psalm 4:7, and in many places speaking of Creation, he brings forward these benefits: and Jeremiah mentions first Creation, then Providence (shown) by the rains, so that the Apostle here discourses as taught from those Scriptures. Filling, he says, with food and gladness. Jeremiah 5:24 With large liberality (φιλοτιμίας) the food is given, not merely for a frugal sufficiency, nor stinted by the need. And saying these things, they scarcely stopped the multitudes Acts 14:18— indeed by this very thing they gained most admiration — from sacrificing to them. Do you observe that this was the point with them to put an end to that madness? But there came, it says, certain Jews from Antioch and Iconium Acts 14:19.— Indeed children of the devil, that not in their own cities only, but also beyond them, they did these things, and as much made it their study to make an end of the preaching, as the Apostles were in earnest to establish it!— and having persuaded the multitude and stoned Paul, they dragged him out of the city. (e) So then, the Gentiles regarded them as gods, but these dragged him, out of the city, supposing he had been dead. Having persuaded the multitude — for it is not likely that all thus reverenced them. In the very city in which they received this reverence, in the same were they thus terribly ill treated. And this also profited the beholders. Lest any man, he says, should think of me above that which he sees me to be, or that he hears anything from me. (v. 20.)— Howbeit as the disciples stood round about him, he rose up and came into the city. (d) Here is fulfilled that saying, My grace is sufficient for you, for My strength is made perfect in weakness. 2 Corinthians 12:9 Greater this than the raising of the lame man! (f) Came into the city. Do you mark the zeal, do you mark how fervent he is, how set on fire! He came into the city itself again: for proof that if on any occasion he did retire, it was because he had sown the word, and because it was not right to inflame their wrath. (h) Then they went over all the cities in which they had been in danger. And on the morrow, it says, he went forth with Barnabas to Derbe. And when they had preached the Gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. (v. 21, 22.) This they said, this they showed. But it is purposely so done, not only by the Apostles, but by the disciples also, that they may learn from the very outset both the might of the preaching, and that they must themselves also suffer such things, that they may stand nobly, not idly gaping for the miracles, but much more (ready) for the trials. Therefore also the Apostle himself said, Having the same conflict which you saw in me and heard. Philippians 1:30 Persecutions succeeded to persecutions: wars, fightings, stonings. (g) These things, not less than the miracles, both made them more illustrious, and prepared for them a greater rejoicing. The Scripture nowhere says that they returned rejoicing because they had done miracles, but (it does say that they rejoiced), that they were counted worthy for that Name to suffer shame. Acts 5:41 And this they were taught of Christ, saying, Rejoice not that the devils obey you. Luke 10:20 For the joy indeed and without alloy is this, to suffer anything for Christ’s sake. (i) And that through much tribulation: what sort of cheering (προτροπή) is this? How did they persuade them, by telling them at the outset of tribulations? Then also another consolation. And when they had appointed for them elders in every Church, and had prayed with fasting, they commended them to the Lord, on whom they believed. Acts 14:23 Do you mark Paul’s ardor?— Then other consolation: Commended them, it says, to the Lord. And after they had passed throughout Pisidia, they came to Pamphylia. And when they had preached the word in Perga, they went down into Attalia (v. 24, 25): (l) and thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. Acts 14:26 Why do they come back to Antioch? To report what had taken place yonder. And besides, there is a great purpose of Providence concerned: for it was needful that they should thenceforth preach with boldness to the Gentiles. They come therefore, reporting these things, that they may be able to know them: and it is providentially ordered, that just then came those who forbade to keep company with the Gentiles in order that from Jerusalem they might obtain great encouragement, and so go their ways with boldness. And besides, it shows that in their temper there was nothing of self-will: for they come, at the same time showing their boldness, in that without the authority of those (at Jerusalem) they had preached to the Gentiles, and their obedience, in that they refer the matter to them: for they were not made arrogant, as (ἀ πενοήθησαν) having achieved so great successes. Whence, it says, they had been recommended to the grace of God for the work which they had fulfilled. And yet moreover the Spirit had said, Separate Me Barnabas and Saul for the work whereunto I have called them. Acts 13:2 And when they had come, and had gathered the Church together, they rehearsed all that God had done with them, and how He had opened the door of faith unto the Gentiles. And there they abode long time with the disciples. (v. 27, 28.) For the city being great had need of teachers.— But let us look over again what has been said.

(Recapitulation.) Which when the Apostles, etc. Acts 14:14. First by the sight they checked them, by rending their garments. This did Joshua the Son of Nun upon the occasion of the defeat of the people. Then think not that this action was unworthy of them: for such was the eagerness, they would not otherwise have restrained it would not otherwise have quenched the conflagration (πύραν). Therefore when need is to do something that is fit to be done, let us not decline it. For if even after all this they hardly persuaded them, if they had not acted thus, what might have been the consequence? For if they had not done thus, they would have been thought to make a show of humility (ταπεινοθρονεἵν), and to be all the more desirous of the honor. And observe their language, how in rebuking it is moderated, alike full of wonder and of rebuke. This above all it was that hindered them, the saying, Preaching unto you to turn from these vanities unto God. Acts 14:15 We are men indeed, they say, but greater than these: for these are dead things. Mark how they not only subvert (the false), but teach (the true), saying nothing about things invisible — Who made, say they, heaven and earth, and the sea, and all things that are therein. Who in times past, etc. (v. 16, 17.) He names as witnesses even the years (in their courses). And there came there certain Jews, etc. Acts 14:19 O that Jewish madness! Among a people that had so honored the Apostles, they had the hardihood to come, and to stone Paul. And they dragged him out of the city, being afraid of those (others) —Supposing he had been dead. (k) Howbeit, etc. and came into the city. Acts 14:20 For that the spirits of the disciples might not be downcast because they who were accounted gods suffered such treatment, they came in unto them and discoursed. Then on the morrow, etc. And observe, first he goes forth to Derbe, and then comes back to Lystra and Iconium and Antioch, Acts 14:21 giving way to them while their passions are roused, but when they have ceased, then attacking them again. Do you mark, that it was not by (supernatural) grace that they managed all that they did, but by their own diligence? Confirming, it says the souls of the disciples: ἐ πιστηρίζοντες, further establishing; so that they were established, but they added more thereto. And that we must, etc. Acts 14:22: they foretold (this), that they might not be offended. And when they had appointed for them, etc. Again the ordinations accompanied with fastings: and again fasting, that purifying of our souls. (m) And having prayed, it says, with fastings, they commended them unto the Lord Acts 14:23: they taught them to fast also in their trials. (o) Why did they not make elders in Cyprus nor in Samaria? Because the latter was near to Jerusalem, the former to Antioch, and the word was strong there; whereas in those parts they needed much consolation, especially they of the Gentiles, who behooved to have much instruction. And when they had come, etc. Acts 14:27 They came, teaching them that with good reason had they been ordained by the Spirit. (n) They said not what they themselves, but what God had done with them. It seems to me, that they mean their trials. It was not for nothing that they come here, nor to rest, but providentially guided by the Spirit, to the end that the preaching to the Gentiles might be firmly established. (p) And mark Paul’s ardor. He does not ask whether it be right to speak to Gentiles, but he straightway speaks: therefore it is that he says, I did not refer myself to flesh and blood. Galatians 1:16

Homily 32 on the Acts of the Apostles

Mark how at every step of the right progress in respect of the Gentiles, the beginning is brought in as matter of necessity. Before this (Peter) being found fault with, justified himself, and said all that he said in the tone of apology, which was what made his words acceptable: then, the Jews having turned away, upon this (Paul) came to the Gentiles. Here again, seeing another extravagance coming in, upon this (the apostle) enacts the law. For as it is likely that they, as being taught of God, discoursed to all indifferently, this moved to jealousy them of the Jews (who had believed). And they did not merely speak of circumcision, but they said, You cannot even be saved. Whereas the very opposite to this was the case, that receiving circumcision they could not be saved. Do you mark how closely the trials succeed each other, from within, from without? It is well ordered too, that this happens when Paul is present, that he may answer them. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. Acts 15:2 And Paul does not say, What? Have I not a right to be believed after so many signs? But he complied for their sakes. And being brought on their way by the Church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. Acts 15:3 And observe, the consequence is that all the Samaritans also, learn what has come to the Gentiles: and they rejoiced. And when they had come to Jerusalem, they were received of the Church, and of the apostles and elders, and they declared all things that God had done with them. Acts 15:4 See what a providence is here! But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. And the apostles and elders came together to consider of this matter. And when there had been much disputing, Peter rose up and said to them, Men and brethren, you know how that of old days God made choice among us, that the Gentiles by my mouth should hear the word of the Gospel, and believe. Acts 15:5-7 Observe Peter from the first standing aloof (κεχωρισμένον) from the affair, and even to this time Judaizing. And yet (says he) ye know. ch. 10:45; 11:2 Perhaps those were present who of old found fault with him in the matter of Cornelius, and went in with him (on that occasion): for this reason he brings them forward as witnesses. From old days, he says, did choose among you. What means, Among you? Either, in Palestine, or, you being present. By my mouth. Observe how he shows that it was God speaking by him, and no human utterance. And God, that knows the hearts, gave testimony unto them: he refers them to the spiritual testimony: by giving them the Holy Ghost even as unto us. Acts 15:8 Everywhere he puts the Gentiles upon a thorough equality. And put no difference between us and them, having purified their hearts by faith. Acts 15:9 From faith alone, he says, they obtained the same gifts. This is also meant as a lesson to those (objectors); this is able to teach even them that faith only is needed, not works nor circumcision. For indeed they do not say all this only by way of apology for the Gentiles, but to teach (the Jewish believers) also to abandon the Law. However, at present this is not said. Now therefore why do you tempt God, to put a yoke upon the neck of the disciples? Acts 15:10 What means, Tempt ye God? As if He had not power to save by faith. Consequently, it proceeds from a want of faith, this bringing in the Law. Then he shows that they themselves were nothing benefited by it, and he turns the whole (stress of his speech) against the Law, not against them, and (so) cuts short the accusation of them: which neither our fathers nor we were able to bear. But we believe that through the grace of the Lord Jesus we shall be saved, even as they. Acts 15:11 How full of power these words! The same that Paul says at large in the Epistle to the Romans, the same says Peter here. For if Abraham, says (Paul), was justified by works, he has whereof to glory, but not before God. Romans 4:2 Do you perceive that all this is more a lesson for them than apology for the Gentiles? However, if he had spoken this without a plea for speaking, he would have been suspected: an occasion having offered, he lays hold of it, and speaks out fearlessly. See on all occasions how the designs of their foes are made to work with them. If those had not stirred the question, these things would not have been spoken, nor what follows.

(Recapitulation.) (b) But let us look more closely at what has been said. And certain men, etc. In Jerusalem, then, there were not any believers from among the Gentiles: but in Antioch of course there were. Therefore there came down certain yet laboring under this disease of the love of rule, and wishing to have those of the Gentiles attached to them. And yet Paul, though he too was learned in the Law, was not thus affected. When therefore Paul and Barnabas had no small disputation with them, etc. Acts 15:2 But when he returned from thence, the doctrine also became more exact. For if they at Jerusalem enjoin no such thing, much more these (have no right to do so). And being brought on their way, etc, they caused no small joy to the brethren. Acts 15:3 Do you mark, as many as are not enamoured of rule, rejoiced in their believing? It was no ambitious feeling that prompted their recitals, neither was it for display, but in justification of the preaching to the Gentiles. Acts 15:4 Thus they say nothing of what had happened in the matter of the Jews. But there arose up certain of the sect of the Pharisees which believed, etc. Acts 15:5 (a) But even if they would needs bring over the Gentiles to their side, they learn that neither must the Apostles overlook it. And the Apostles and elders, etc. Acts 15:6 Among us, he says, God chose: and from old days: long ago, he says, not now. And this too is no small point — at a time when Jews believed, not turned away (from the Gospel). Among us; an argument from the place: of old days, from the time. And that expression, Chose: just as in their own case he says not, (so) willed it, but, Chose that the Gentiles by my mouth should hear the word of the Gospel and believe. Whence is this proved? From the Spirit. Then he shows that the testimony given them is not of grace merely, but of their virtue. And God which knows the hearts bare them witness Acts 15:8; having afforded to them nothing less (than to us), for, he says, Put no difference between us and them. Acts 15:9 Why then, hearts are what one must everywhere look to. And it is very appositely said, God that knows the hearts bare them witness: as in the former instance, You, Lord, that know the hearts of all men. Acts 1:24 For to show that this is the meaning, observe what he adds, Put no difference between us and them. When he has mentioned the testimony borne to them, then he utters that great word, the same which Paul speaks, Neither circumcision avails anything, nor uncircumcision. 1 Corinthians 7:19 That he may make the two one in Himself. Ephesians 2:5 Of all these the seeds lie in Peter’s discourse. And he does not say (between) them of the circumcision, but Between us, that is the Apostles, and them. Then, that the expression, no difference may not seem an outrage, After faith, he says — Having purified their hearts by faith Acts 15:10— He thoroughly cleansed them first. Then he shows, not that the Law was evil, but themselves weak.— But we believe that through the grace of the Lord Jesus we shall be saved even as they. Acts 15:11 Mark how he ends with a fearful consideration. He does not discourse to them from the Prophets, but from things present, of which themselves were witnesses. Of course (the Prophets) also themselves anon add their testimony (infra v. 15), and make the reason stronger by what has now come to pass. And observe, he first permits the question to be moved in the Church, and then speaks. And put no difference between — he said not, them of the circumcision, but us and them, i.e. the Gentiles: for this (gradual advance) little by little is stronger. Why therefore do you tempt God? who has become (the) God of the Gentiles: for this was tempting: * * * whether He is able to save even after the Law. See what he does. He shows that they are in danger. For if, what the Law could not do, faith had power to do, we believe that through the grace of the Lord Jesus we shall be saved even as they comp. : but faith falling off, behold, themselves (are) in destruction. And he did not say, Why do ye disbelieve? Which was more harsh, but, Tempt God, and that when the fact is demonstrated.

Homily 33 on the Acts of the Apostles

(Recapitulation.) Then all the multitude kept silence, etc. Acts 15:12 There was no arrogance in the Church. After Peter Paul speaks, and none silences him: James waits patiently, not starts up (for the next word). Great the orderliness (of the proceedings). No word speaks John here, no word the other Apostles, but held their peace, for James was invested with the chief rule, and think it no hardship. So clean was their soul from love of glory. And after that they had held their peace, James answered, etc. Acts 15:13 (b) Peter indeed spoke more strongly, but James here more mildly: for thus it behooves one in high authority, to leave what is unpleasant for others to say, while he himself appears in the milder part. (a) But what means it, How God first (πρὥτον) did visit? Acts 15:14 (It means) from the beginning (ἐ ξ ἀρχἥς). (c) Moreover he well says, Symeon expounded (ἐ ξηγήσατο) (or, interpreted), implying that he too spoke the mind of others. And to this agree, etc. Observe how he shows that this is a doctrine of old time. To take out of the Gentiles, he says, a people for His Name. Acts 15:15 Not simply, Chose, but, for His Name, that is for His glory. His Name is not shamed by the taking (προλήψει) the Gentiles first, but it is even a greater glory.— Here some even great thing is hinted at: that these are chosen before all. After this I will return, and rebuild the tabernacle of David which is fallen down. Acts 15:16 But if one would look into the matter closely, the kingdom of David does in fact now stand, his Offspring reigning everywhere. For what is the good of the buildings and the city, with none obeying there? And what is the harm arising from the destruction of the city, when all are willing to give their very souls? There is that come which is more illustrious than David: in all parts of the world is he now sung. This has come to pass: if so, then must this also come to pass, And I will build again the ruins thereof, and I will set it up: to what end? that the residue of men may seek the Lord, and all the Gentiles, upon whom My Name is called. Acts 15:17 If then it was to this end that the city rose again (namely) because of Him (that was to come) of them, it shows that of the building of the city the cause is, the calling of the Gentiles. Who are the residue? those who are then left. And all the Gentiles, upon whom My Name is called: but observe, how he keeps the due order, and brings them in second. Says the Lord, which does these things. Not says (only), but does. Why then, it was God’s work.— But the question is other than this (namely), what Peter spoke more plainly, whether they must be circumcised. Then why do you harangue about these matters? For what the objectors asserted, was not that they must not be received upon believing, but that it must be with the Law. And upon this Peter well pleaded: but then, as this very thing above all others troubled the hearers, therefore he sets this to rights again (θεραπεύει). And observe, that which was needful to be enacted as a rule, that it is not necessary to keep the Law, this Peter introduced: but the milder part, the truth which was received of old, this James says, and dwells upon that concerning which nothing is written, in order that having soothed their minds by that which is acknowledged, he may opportunely introduce this likewise. Wherefore, says he, my sentence is, not to trouble them which from among the Gentiles do turn unto God Acts 15:19, that is, not to subvert: for, if God called them, and these observances subvert, we fight against God. And again, them which from the Gentiles, he says, do turn. And he says well, with authority, the  my sentence is. But that we write unto them that they abstain from pollutions of idols, and from fornication— (b) and yet they often insisted upon these points in discoursing to them — but, that he may seem also to honor the Law (he mentions), these also, speaking (however) not as from Moses but from the Apostles, and to make the commandments many, he has divided the one into two (saying), and from things strangled, and from blood. Acts 15:20 For these, although relating to the body, were necessary to be observed, because (these things) caused great evils, For Moses has of old times in every city, etc. Acts 15:21 This above all quieted them. (ἀ νέπαυσεν) (a) For this cause I affirm that it is good (so to write to them.) Then why do we not write the same injunctions to Jews also? Moses discourses unto them. See what condescension (to their weakness)! Where it did no harm, he set him up as teacher, and indulged them with a gratification which hindered nothing, by permitting Jews to hear him in regard of these matters, even while leading away from him them of the Gentiles. See what wisdom! He seems to honor him, and to set him up as the authority for his own people, and by this very thing he leads away the Gentiles from him! Being read in the Synagogues every sabbath day. Then why do they not learn (what is to be learned) out of him, for instance * *? Through the perversity of these men. He shows that even these (the Jews) need observe no more (than these necessary things). And if we do not write to them, it is not that they are bound to observe anything more, but only that they have one to tell them. And he does not say, Not to offend, nor to turn them back, which is what Paul said to the Galatians, but, not to trouble them: he shows that the point (κατόρθωμα) if carried is nothing but a mere troubling. Thus he made an end of the whole matter; and while he seems to preserve the Law by adopting these rules from it, he unbinds it by taking only these. (c) There was a design of Providence in the disputation also, that after the disputation the doctrine might be more firm. Then pleased it the Apostles to send chosen men of their own company, etc., no ordinary persons, but the leading men; having written (letters) by them after this manner. To those in Antioch, it says, and Syria and Cilicia. (v. 22, 23) where the disease had its birth. Observe how they say nothing harsher (φορτικώτερον) against those men, but look to one thing only, namely, to undo (the mischief) which has been done. For this would make even the movers of the faction there to confess (that they were wrong). They do not say, The seducers, the pestilent fellows, or suchlike: though where need is, Paul does this, as when he says, O full of all guile Acts 13:10: but here, the point being carried, there was no need. And observe, they do not put it, That certain from us ordered you to keep the Law, but, Troubled you with words, subverting your souls,— nothing could be more proper (κυριώτερον) than that word: none (of the other speakers) has so spoken of the things done by those men. The souls, he says, already strongly established, these persons are ἀ νασχευάζοντες as in speaking of a building, taking them down again: displacing them (μετατιθέντες) from the foundation). To whom, he says, we gave no such commandment. It seemed good therefore to us being assembled with one accord, to send chosen men unto you together with our beloved Barnabas and Paul, men that have hazarded their lives for the Name of our Lord Jesus Christ. (v. 25, 26.) If beloved, they will not despise them, if they have hazarded their lives, they have themselves a right to be believed. We have sent, it says, Judas and Silas, who shall also tell you the same things by word of mouth. Acts 15:27 For it was necessary that there should be not merely the Epistle there by itself, lest they should say that Paul and Barnabas had suppressed (the real purport), that they said one thing instead of another. The encomium passed upon Paul stopped their mouths. For this is the reason why neither Paul comes alone nor Barnabas (with him), but others also from the Church; that he may not be suspected, seeing it was he that advocated that doctrine: nor yet those from Jerusalem alone. It shows that they have a right to be believed. For it seemed good, say they, to the Holy Ghost and to us Acts 15:28: not making themselves equal (to Him )— they are not so mad. But why does it put this (so)? Why did they add, And to us, and yet it had sufficed to say, To the Holy Ghost? The one, To the Holy Ghost, that they may not deem it to be of man; the other, To us, that they may be taught that they also themselves admit (the Gentiles), although themselves being in circumcision. They have to speak to men who are still weak and afraid of them: this is the reason why this also is added. And it shows that it is not by way of condescension that they speak, neither because they spared them, nor as considering them weak, but the contrary; for great was the reverence of the teachers also. To lay upon you no greater burden — they are ever calling it a burden — and again, save these necessary things: for that was a superfluous burden. See here a brief Epistle, with nothing more in it (than was needed), neither arts of persuasion (κατασκευὰς) nor reasonings, but simply a command: for it was the Spirit’s legislating. So when they were dismissed they came to Antioch, and having gathered the multitude together, they delivered to them the epistle. Acts 15:30 After the epistle, then (Judas and Silas) also themselves exhort them by word Acts 15:31: for this also was needful, that (Paul and Barnabas) might be quit of all suspicion. Being prophets also themselves, it says, exhorted the brethren with many words. It shows here the right that Paul and Barnabas have to be believed. For Paul also might have done this, but it behooved to be done by these. And after they had tarried there a space, they were let go in peace. Acts 15:33

Let us not then be offended on account of the heretics. For look, here at the very outset of the preaching, how many offenses there were: I speak not of those which arose from them that were without; for these were nothing: but of the offenses which were within. For instance, first Ananias, then the murmuring, then Simon the sorcerer; afterwards they that accused Peter on account of Cornelius, next the famine, lastly this very thing, the chief of the evils. For indeed it is impossible when any good thing has taken place, that some evil should not also subsist along with it. Let us not then be disturbed, if certain are offended, but let us thank God even for this, because it makes us more approved. For not tribulations only, but even temptations also render us more illustrious. A man is no such great lover of the truth, only for holding to it when there is none to lead him astray from it: to hold fast to the truth when many are drawing him away, this makes the proved man. What then? Is this why offenses come? I am not speaking as if God were the author of them: God forbid! But I mean, that even out of their wickedness He works good to us: it was never His wish that they should arise: Grant to them, He says, that they may be one John 17:21: but since offenses do come, they are no hurt, to these, but even a benefit: just as the persecutors unwillingly benefit the Martyrs by dragging them to martyrdom, and yet they are not driven to this by God; just so is it here. Let us not look (only at this), that men are offended: this very thing is itself a proof of the excellence of the doctrine — that many stimulate and counterfeit it: for it would not be so, if it were not good. And this I will now show, and make on all hands plain to you. Of perfumes, the fragrant spices are they which people adulterate and counterfeit; as, for instance, the amomum leaf. For because these are rare and of necessary use, therefore there come to be spurious imitations likewise. Nobody would care to counterfeit any common article. The pure life gets many a false pretender to it: no man would care to counterfeit the man of vicious life; no, but the man of monastic life.— What then shall we say to the heathen? There comes a heathen and says, I wish to become a Christian, but I know not whom to join: there is much fighting and faction among you, much confusion: which doctrine am I to choose? How shall we answer him? Each of you (says he) asserts, ‘ I speak the truth.’ (b) No doubt: this is in our favor. For if we told you to be persuaded by arguments, you might well be perplexed: but if we bid you believe the Scriptures, and these are simple and true, the decision is easy for you. If any agree with the Scriptures, he is the Christian; if any fight against them, he is far from this rule. (a) But which am I to believe, knowing as I do nothing at all of the Scriptures? The others also allege the same thing for themselves. What then (c)if the other come, and say that the Scripture has this, and you that it has something different, and you interpret the Scriptures diversely, dragging their sense (each his own way)? And you then, I ask, have you no understanding, no judgment? And how should I be able (to decide), says he, I who do not even know how to judge of your doctrines? I wish to become a learner, and you are making me immediately a teacher. If he say this, what, say you, are we to answer him? How shall we persuade him? Let us ask whether all this be not mere pretence and subterfuge. Let us ask whether he has decided (κατέγνωκε) against the heathen (that they are wrong). The fact he will assuredly affirm, for of course, if he had not so decided, he would not have come to (enquire about) our matters: let us ask the grounds on which he has decided, for to be sure he has not settled the matter out of hand. Clearly he will say, Because (their gods) are creatures, and are not the uncreated God. Good. If then he find this in the other parties (αἰρέσεις), but among us the contrary, what argument need we? We all confess that Christ is God. But let us see who fight (against this truth), and who not. Now we, affirming Him to be God speak of Him things worthy of God, that He has power, that He is not a slave, that He is free, that He does of Himself: whereas the other says the reverse. Again I ask: if you would learn (to be) a physician, * * *? And yet among them are many (different) doctrines. For if you accept without more ado just what you are told, this is not acting like a man: but if you have judgment and sense, you shall assuredly know what is good. We affirm the Son to be God, we verify (ἐ παληθεύομεν) what we affirm: but they affirm indeed, but (in fact) confess not.— But to mention (something) even plainer: those have certain persons from whom they are called, openly showing the name of the heresiarch himself, and each heresy in like manner: with us, no man has given us a name, but the faith itself. However, this (talk of yours) is mere pretence and subterfuge. For answer me: how is it that if you would buy a cloak, though ignorant of the art of weaving, you do not speak such words as these — I do not know how to buy; they cheat me— but do all you can to learn, and so whatever else it be that you would buy: but here you speak these words? For at this rate, you will accept nothing at all. For let there be one that has no (religious) doctrine whatever: if he should say what you say about the Christians— There is such a multitude of men, and they have different doctrines; this a heathen, that a Jew, the other a Christian: no need to accept any doctrine whatever, for they are at variance one with another; but I am a learner, and do not wish to be a judge — but if you have yielded (so far as) to pronounce against (καταγινώσκειν) one doctrine, this pretext no longer has place for you. For just as you were able to reject the spurious, so here also, having come, you shall be able to prove what is profitable. For he that has not pronounced against any doctrine at all, may easily say this: but he that has pronounced against any, though he have chosen none, by going on in the same way, will be able to see what he ought to do. Then let us not make pretexts and excuses, and all will be easy. For, to show you that all this is mere excuse, answer me this: Do you know what you ought to do, and what to leave undone? Then why do you not what you ought? Do that, and by right reason seek of God, and He will assuredly reveal it to you. God, it says, is no respecter of persons, but in every nation he that fears Him, and works righteousness, is accepted with Him. ch. 10:34-35 It cannot be that he who hears without prejudice should not be persuaded. For just as, if there were a rule, by which everything behooved to be put straight, it would not need much consideration, but it would be easy to detect the person who measures falsely (τὸν παραμετροὕντα λαβἕιν), so is it here. Then how is it they do not see it at a glance? Many things are the cause of this: both preconceived opinion, and human causes (αἰτίαι). The others, say you, say the same thing about us. How? For are we separated from the Church? Have we our heresiarchs? Are we called after men — as one of them has Marcion, another Manichæus, a third Arius, for the author and leader (of his sect)? Whereas if we likewise do receive an appellation from any man, we do not take them that have been the authors of some heresy, but men that presided over us, and governed the Church. We have no masters upon the earth — God forbid — we have One Master that is in heaven. Matthew 23:9-10 And those also, says he, say the same. But there stands the name set over them, accusing them, and stopping their mouths.— How is it, there have been many heathen, and none of them asked these questions: and among the philosophers there were these (differences), and yet none of those holding the right party (αἵρεσιν) was hindered (thereby)?— Why did not (those believers) say, when (the others) raised these questions, Both these and those are Jews: which must we believe? But they believed as they ought. Then let us also obey the laws of God, and do all things according to His good pleasure, that having virtuously passed this life present, we may be enabled to attain unto the good things promised to them that love Him, by the grace and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together, be glory, dominion, honor, now and ever, world without end. Amen.

Homily 34 on the Acts of the Apostles

And, behold a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek: which was well reported of by the brethren that were at Lystra and Iconium. Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters; for they knew all that his father was a Greek. Acts 16:1-3 It is indeed amazing, the wisdom of Paul! He that has had so many battles about circumcision, he that moved all things to this end, and did not give over until he had carried his point, now that the decree is made sure, circumcises the disciple. He not only does not forbid others, but himself does this thing. (b) Him, it says, he would have to go forth with him. And the wonder is this, that he even took him unto him. Because of the Jews, it says, which were in those parts: for they would not endure to hear the word from one uncircumcised. (a) Nothing could be wiser. So that in all things he looked to what was profitable: he did nothing upon his own preference (προλήψει). (c) And what (then)? Mark the success: he circumcised, that he might take away circumcision: for he preached the decrees of the Apostles. And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the Apostles and elders which were at Jerusalem. And so were the Churches established in the faith, and increased in number daily. (v. 4, 5.) Do you mark fighting, and by fighting, edification? Not warred upon by others, but themselves doing contrary things, so they edified the Church! They introduced a decree not to circumcise, and he circumcises! And so were the Churches, it says, established in the faith, and in multitude: increased, it says, in number daily. Then he does not continue to tarry with these, as having come to visit them: but how? He goes further. Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, Acts 16:6 having left Phrygia and Galatia, they hastened into the interior. For, it says, After they had come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. Acts 16:7 Wherefore they were forbidden, he does not say, but that they were forbidden, he does say, teaching us to obey and not ask questions, and showing that they did many things as men. And the Spirit, it says, suffered them not: but having passed by Mysia they came down to Troas. Acts 16:8 And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. Acts 16:9 Why a vision, and not the Holy Ghost? Because He forbade the other. He would even in this way draw them over: since to the saints also He appeared in a dream, and in the beginning (Paul) himself saw a vision, a man coming in and laying his hands upon him. Acts 9:12 In this manner also Christ appears to him, saying, You must stand before Cæsar. Then for this reason also He draws him there, that the preaching may be extended. This is why he was forbidden to tarry long in the other cities, Christ urging him on. For these were to enjoy the benefit of John for a long time, and perhaps did not extremely need him (Paul), but there he behooved to go. And now he crosses over and goes forth. And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the Gospel unto them. Acts 16:10 Then the writer mentions also the places, as relating a history, and showing where he made a stay (namely), in the greater cities, but passed by the rest. Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; and from thence to Philippi, which is the chief city of that part of Macedonia, and a colony. (v. 11, 12.) It is a high distinction for a city, the being a colony. And in this city we were tarrying certain days. But let us look over again what has been said.

He went, it says, through the cities And, behold, there was a disciple, by name Timothy, who had a good report of the brethren which were in Lystra and Iconium. (v. 41; 16:1.) Great was the grace of Timothy. When Barnabas departed (ἀ πέστη), he finds another, equivalent to him. Of him he says, Remembering your tears and your unfeigned faith, which dwelt first in your grandmother Lois, and in your mother Eunice. 2 Timothy 1:5 His father continued to be a Gentile, and therefore it was that (Timothy) was not circumcised. (a) Observe the Law already broken. Or if not so, I suppose he was born after the preaching of the Gospel but this is perhaps not so. (c) He was about to make him a bishop, and it was not meet that he should be uncircumcised. (e) And this was not a small matter, seeing it offended after so long a time: (b) for from a child, he says, you have known the Holy Scriptures. 2 Timothy 3:15 (d) And as they went through the cities, they delivered them the decrees for to keep. Acts 16:4 For until then, there was no need for the Gentiles to keep any such. The beginning of the abrogation was the Gentiles’ not keeping these things, and being none the worse for it: nor having any inferiority in respect of faith: anon, of their own will they abandoned the Law. (f) Since therefore he was about to preach, that he might not smite the Jews a double blow, he circumcised Timothy. And yet he was but half (a Jew by birth), his father being a Greek: but yet, because that was a great point carried in the cause of the Gentiles, he did not care for this: for the Word must needs be disseminated: therefore also he with his own hands circumcised him. And so were the churches established in the faith. Do you mark here also how from going counter (to his own object) a great good results? And increased in number daily. Acts 16:5 Do you observe, that the circumcising not only did no harm, but was even of the greatest service? And a vision appeared unto Paul in the night. Acts 16:9 Not now by Angels, as to Philip, as to Cornellius, but how? By a vision it is now shown to him: in more human sort, not now as before (i.e., v. 6, 7) in more divine manner. For where the compliance is more easy, it is done in more human sort; but where great force was needed, there in more divine. For since he was but urged to preach, to this end it is shown him in a dream: but to forbear preaching, he could not readily endure: to this end the Holy Ghost reveals it to him. Thus also it was then with Peter, Arise, go down. Acts 10:20 For of course the Holy Spirit did not work what was otherwise easy: but (here) even a dream sufficed him. And to Joseph also, as being readily moved to compliance, the appearance is in a dream, but to the rest in waking vision. Matthew 1:20; 2:13-19 Thus to Cornelius, and to Paul himself. And lo, a man of Macedonia, etc. and not simply enjoining, but beseeching, and from the very persons in need of (spiritual) cure. ch. 10:3; 9:3 Assuredly gathering, it says, that the Lord had called us. Acts 16:10, that is, inferring, both from the circumstance that Paul saw it and none other, and from the having been forbidden by the Spirit, and from their being on the borders; from all these they gathered. Therefore loosing from Troas, we came with a straight course, etc. Acts 16:11 That is, even the voyage made this manifest: for there was no tardiness. It became the very root of Macedonia. It was not always in the way of sharp contention that the Holy Spirit wrought: but this so rapid progress (of the Word) was a token that the thing was more than human. And yet it is not said that Barnabas was exasperated, but, Between them there arose a sharp contention. Acts 15:39 If the one was not exasperated neither was the other.

Homily 35 on the Acts of the Apostles

See again Paul Judaizing. Where it was thought, it says, both from the time and from the place, that prayer would be.— Out of the city, by a river side: for it is not to be supposed that they prayed only where there was a synagogue; they also prayed out of synagogue, but then for this purpose they set apart, as it were, a certain place, because as Jews they were more corporeal — and, on the sabbath-day, when it was likely that a multitude would come together. And we sat down, and spoke to the women which resorted there. Mark again the freedom from all pride. And a certain woman: a woman and she of low condition, from her trade too: but mark (in her) a woman of elevated mind (φιλόσοφον). In the first place, the fact of God’s calling her bears testimony to her: And when she was baptized, it says, she and her household — mark how he persuaded all of them — she besought us, saying, If you have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us  Acts 16:15: then look at her wisdom, how she importunes (δυσωπεἵ), the Apostles how full of humility her words are, how full of wisdom. If you have judged me faithful, she says. Nothing could be more persuasive. Who would not have been softened by these words? She did not request (or, claim) did not entreat simply: but she left them to decide, and (yet) exceedingly forced them: And she constrained us, it says, by those words. And again in a different way: for see how she straightway bears fruit, and accounts it a great gain. If you have judged me, that is, That ye did judge me is manifest, by your delivering to me such (holy) mysteries (i.e. sacraments, see p. 225, note 3): and she did not dare to invite them before this. But why was there any unwillingness on the part of Paul and those with them, that they should need to be constrained? It was either by way of calling her to greater earnestness of desire, or because Christ had said, Enquire who is worthy, and there abide. Luke 10:8 (It was not that they were unwilling), but they did it for a purpose. — And it came to pass, it says, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: the same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation. (v. 16, 17.) What may be the reason that both the demon spoke these words, and Paul forbade him? Both the one acted maliciously, and the other wisely: the demon wished in fact to make himself credible. For if Paul had admitted his testimony, he would have deceived many of the believers, as being received by him: therefore he endures to speak what made against himself, that he may establish what made for himself: and so the demon himself uses accommodation (συγκαταβάσει) in order to destruction. At first then, Paul would not admit it, but scorned it, not wishing to cast himself all at once upon miracles; but when it continued to do this, and pointed to their work (καὶ τὸ ἔργον ἐδείκνυ) who preach unto us the way of salvation, then he commanded it to come out. For it says, Paul being grieved, turned and said to the spirit, I command you in the name of Jesus Christ to come out of her. And he came out the same hour. (a) And when her masters saw that the hope of their gains had gone, they caught Paul and Silas. (v. 18, 19.) (d) So then Paul did all, both miracles and teaching, but of the dangers Silas also is partaker. And why says it, But Paul being grieved? It means, he saw through the malice of the demon, as he says, For we are not ignorant of his devices. 2 Corinthians 2:11 (b) And when her masters saw that the hope of their gains had gone. Everywhere money the cause of evils. O that heathen cruelty! They wished the girl to be still a demoniac, that they might make money by her. They caught Paul and Silas, it says, and dragged them into the marketplace unto the rulers, and brought them unto the magistrates, saying, These men, being Jews, do exceedingly trouble our city! Acts 16:20: by doing what? Then why did you not drag them (hither) before this? Being Jews: the name was in bad odor. And teach customs, which are not lawful for us to receive, neither to observe, being Romans. Acts 16:21 They made a charge of treason of it (εἰς καθοσίωσιν ἤγαγον). (e) Why did they not say, Because they cast out the demon, they were guilty of impiety against God? For this was a defeat to them: but instead of that, they have recourse to a charge of treason (ἐ πὶ καθοσίωσιν): like the Jews when they said, We have no king but Cæsar: whoever makes himself a king speaks against Cæsar. John 19:14 (c) And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them. Acts 16:22 O the irrational conduct! They did not examine, did not allow them to speak. And yet, such a miracle having taken place, you ought to have worshipped them, ought to have held them as saviors and benefactors. For if money was what ye wished, why, having found so great wealth, did ye not run to it? This makes you more famous, the having power to cast out demons than the obeying them. Lo, even miracles, and yet love of money was mightier. (f) And when they had laid many stripes upon them, they cast them into prison.— great was their wrath— charging the jailer to keep them safely Acts 16:23: who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks. Acts 16:24 Observe, he also again thrust them into the inner prison: and this too was done providentially, because there was to be a great miracle.

Homily 37 on the Acts of the Apostles

Acts XVII. 1, 2, 3

Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: and Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the Scriptures, opening and alleging that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.

Again they haste past the small cities, and press on to the greater ones, since from those the word was to flow as from a fountain into the neighboring cities. And Paul, as his manner was, went into the synagogue of the Jews. Although he had said, We turn to the Gentiles Acts 13:46, he did not leave these alone: such was the longing affection he had towards them. For hear him saying, Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved Romans 10:1: and, I wished myself accursed from Christ for my brethren. Romans 9:3 But he did this because of God’s promise and the glory: and this, that it might not be a cause of offense to the Gentiles. Opening, it says, from the Scriptures, he reasoned with them for three sabbaths, putting before them that the Christ must suffer. Do thou mark how before all other things he preaches the Passion: so little were they ashamed of it, knowing it to be the cause of salvation. And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. Acts 17:4 The writer mentions only the sum and substance of the discoursing: he is not given to redundancy, and does not on every occasion report the sermons. But the Jews which believed not (the best texts omit which believed not), moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down have come hither also; whom Jason has received: and these all do contrary to the decrees of Cæsar, saying that there is another king, one Jesus. Acts 17:5-7 Oh! What an accusation! Again they get up a charge of treason against them, saying, there is another king (one) Jesus. And they troubled the people and the rulers of the city, when they heard these things. And when they had taken security of Jason, and of the other, they let them go. (v. 8, 9.) A man worthy to be admired, that he put himself into danger, and sent them away from it. And the brethren immediately sent away Paul and Silas by night unto Berea: who coming there went into the synagogue of the Jews. These were more noble, it says, than they of Thessalonica: more noble, i.e. more gentle (ἐ πιεικέστεροι) (in their behavior): in that they received the word with all readiness, and this not inconsiderately, but with a strictness wherein was no passion, searching the Scriptures whether these things were so. (v. 10, 11.) Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few. But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came there also, and stirred up the people. And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still. Acts 17:12-14 See how he at one time gives way, at another presses on, and in many things takes his measures upon human considerations. And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with speed, they departed. Acts 17:15 But let us look again at what has been said.

(Recapitulation.) Three sabbath-days, it says, being the time when they had leisure from work, he reasoned with them, opening out of the Scriptures Acts 17:2: for so used Christ also to do: as on many occasions we find Him reasoning from the Scriptures, and not on all occasions (urging men) by miracles. Because to this indeed they stood in a posture of hostility, calling them deceivers and jugglers; but he that persuades men by reasons from the Scriptures, is not liable to this imputation. And on many occasions we find (Paul) to have convinced men simply by force of teaching: and in Antioch the whole city was gathered together Acts 13:44: so great a thing is this also, for indeed this itself is no small miracle, nay, it is even a very great one. And that they might not think that they did it all by their own strength, but rather that God permitted it, two things resulted, namely, Some of them were persuaded, etc. (c) And of devout Greeks a great multitude, and of the chief women not a few: but those others did the contrary: the Jews moved with envy, etc. (v. 4, 5) (b) and, from the fact that the being called was itself a matter of God’s fore-ordering, (a) they neither thought great things of themselves as if the triumph were their own, nor were terrified as being responsible (for all). But how comes it that he said, That we should go unto the heathen, and they unto the circumcision Galatians 2:9, and yet discoursed to the Jews? (α) He did this as a thing over and above. (β) For he did other things also more than he was obliged. For instance, Christ ordained that they should live by the Gospel 1 Corinthians 9:14; 1:17, but our Apostle did it not: Christ sent him not to baptize, yet he did baptize. Mark how he was equal to all. Peter to the circumcision, he to the Gentiles, to the greater part. (α) Since if it was necessary for him to discourse to Jews, how said he again: For He that wrought effectually in him toward the circumcision, the same was mighty also in me toward the Gentiles Galatians 2:8? In the same way as those Apostles also had intercourse with the Gentiles, though they had been set apart for the circumcision, so likewise did our Apostle. The more part of his work indeed was with the Gentiles: still he did not neglect the Jews either, that they might not seem to be severed from them. And how was it, you will ask, that he entered in the first place into the Synagogues, as if this were his leading object? True; but he persuaded the Gentiles through the Jews, and from the things which he discoursed of to the Jews. And he knew, that this was most suitable for the Gentiles, and most conducive to belief. Therefore he says: Inasmuch as I am the Apostle of the Gentiles. Romans 11:13 And his Epistles too all fight against the Jews.— That the Christ, he says, must needs have suffered. Acts 17:3 If there was a necessity for His suffering, there was assuredly a necessity for His rising again: for the former was far more wonderful than the latter. For if He gave Him up to death Who had done no wrong, much rather did He raise Him up again. But the Jews which believed not took unto them certain of the baser sort, and set all the city on an uproar Acts 17:5: so that the Gentiles were more in number. The Jews thought not themselves enough to raise the disturbance: for because they had no reasonable pretext, they ever effect such purposes by means of uproar, and by taking to themselves base men. And when they found them not, it says, they haled Jason and certain brethren. Acts 17:6 O the tyranny! Dragged them without any cause out of their houses. These all, say they, do contrary to the decrees of Cæsar Acts 17:7: for since they spoke nothing contrary to what had been decreed, nor made any commotion in the city, they bring them under a different charge: saying that there is another king, one Jesus. And they troubled the people, etc. Acts 17:8 And what are you afraid of, seeing He is dead? (β) And when they had taken security, etc. Acts 17:9 See how by giving security Jason sent Paul away: so that he gave his life (to the hazard) for him. (α) And brethren, etc. Acts 17:10 See how the persecutions in every case extend the preaching. Now these, it says, were more noble than those in Thessalonica Acts 17:11: i.e. they were not (men) practising base things, but some were convinced, and the others (who were not), did nothing (of that sort). (β) Daily, it says, searching the Scriptures whether these things were so: not merely upon a sudden impetus or (burst of) zeal. More noble, it says: i. e. in point of virtue (α)Therefore many of them, etc. Acts 17:12 And here again are Greeks. (β) But when the Jews of Thessalonica, etc. Acts 17:13, because there were lewd persons there. And yet that city was greater. But it is no wonder in the greater city the people were worse: nay, of course to the greater city there go the worse men, where the occasions of disturbances are many. And as in the body, where the disease is more violent for having more matter and fuel, just so is it here. (α) But look, I beg you, how their fleeing was providentially ordered, not from cowardice: otherwise they would have ceased to preach, and would not have exasperated them still more. But from this (flight) two things resulted: both the rage of those (Jews) was quenched, and the preaching spread. But in terms befitting their disorderly conduct, he says, Agitating the multitude. (β) Just what was done at Iconium — that they may have the additional condemnation of destroying others besides themselves. ch. 14:2, 19 This is what Paul says of them: Forbidding to preach to the Gentiles, to fill up their sins always, for the wrath has come upon them to the uttermost. 1 Thessalonians 2:16 Why did he not stay? For if at Lystra, ch. 14:19, 21 there, where he was stoned, he nevertheless stayed a long time, much more here. Why? (The Lord) did not wish them to be always doing signs; for this is itself a sign, not less than the working of signs — that being persecuted, they overcame without signs. So that just as now He prevails without signs, so was it on many occasions His will to prevail then. Consequently neither did the Apostles run after signs: as in fact he says himself, We preach Christ crucified 1 Corinthians 1:23— to them that crave signs, to them that crave wisdom, we give that which cannot even after signs persuade, and yet we do persuade! So that this was a mighty sign. See then, how when the preaching is extended, they are not in a hurry to run after signs. For it was right that thenceforth the believers should be mighty signs to the rest. Howbeit, by retreating and advancing they did these things. (α) And immediately, it says, the brethren sent away Paul. Acts 17:14 Here now they send Paul alone: for it was for him they feared, lest he should suffer some harm, the head and front of all being in fact none other than he. (β) They sent him away, it says, as it were to the sea: that it might not be easy for them to seize him. For at present they could not have done much by themselves; and with him they accomplished and achieved many things. For the present, it says, they wished to rescue him. (α) So far is it from being the case, that (supernatural) Grace worked all alike on all occasions: on the contrary, it left them to take their measures upon human judgment, (only) stirring them up and rousing them out of sleep, and making them to take pains. Thus, observe, it brought them safe only as far as Philippi, but no more after that. And receiving, it says, a commandment unto Silas and Timotheus for to come to him with all speed, they departed. Acts 17:15 For though he was a Paul, nevertheless he needed them. And with good reason are they urged by God to go into Macedonia, for there lay Greece moreover bright (before them). Acts 16:9

Homily 38 on the Acts of the Apostles

Acts XVII. 16, 17

Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him.

Observe how he meets with greater trials among the Jews than among the Gentiles. Thus in Athens he undergoes nothing of this kind; the thing goes as far as ridicule, and there an end: and yet he did make some converts: whereas among the Jews he underwent many perils; so much greater was their hostility against him.— His spirit, it says, was roused within him when he saw the city all full of idols. Nowhere else were so many objects of worship to be seen. But again he disputed with the Jews in the synagogue, and in the market daily with them that met with him. Then certain of the philosophers of the Stoics and Epicureans encountered him. Acts 17:18 It is a wonder the philosophers did not laugh him to scorn, speaking in the way he did. And some said, What does this babbler mean to say? insolently, on the instant: — this is far from philosophy. Other some said, He seems to be a setter forth of strange gods, from the preaching, because he had no arrogance. They did not understand, nor comprehend the subjects he was speaking of — how should they? affirming as they did, some of them, that God is a body; others, that pleasure is the (true) happiness. Of strange gods, because he preached unto them Jesus and the Resurrection: for in fact they supposed Anastasis (the Resurrection) to be some deity, being accustomed to worship female divinities also. And having taken him, they brought him to the Areopagus Acts 17:19— not to punish, but in order to learn — to the Areopagus where the trials for murder were held. Thus observe, in hope of learning (they ask him), saying, May we know what is this new doctrine spoken of by you? For you bring certain strange matters to our ears Acts 17:20: everywhere novelty is the charge: we would fain know therefore, what these things may mean. It was a city of talkers, that city of theirs. For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing. Then Paul stood in the midst of Mars hill, and said, You men of Athens, I look upon you as being in all things (v. 21, 22)— he puts it by way of encomium: (the word) does not seem to mean anything offensive — δεισιδαιμονεστέρους, that is, εὐλαβεστέρους, more religiously disposed. For as I passed by, and beheld your devotions, I found an altar with his inscription, To an Unknown God. What therefore ye ignorantly worship, this declare I unto you. Acts 17:23— On which was inscribed, To an Unknown God. The Athenians, namely, as on many occasions they had received gods from foreign parts also — for instance, the temple of Minerva, Pan, and others from different countries — being afraid that there might be some other god not yet known to them, but worshipped elsewhere, for more assurance, forsooth, erected an altar to that god also: and as the god was not known, it was inscribed, To an Unknown God. This God then, he tells them, is Christ; or rather, the God of all. Him declare I unto you. Observe how he shows that they had already received Him, and it is nothing strange, says he, nothing new that I introduce to you. All along, this was what they had been saying: What is this new doctrine spoken of by you? For you bring certain strange matters to our ears. Immediately therefore he removes this surmise of theirs: and then says, God that made the world and all things therein, He being Lord of heaven and earth — for, that they may not imagine Him to be one of many, he presently sets them right on this point; adding, dwells not in temples made with hands Acts 17:24, neither is worshipped with men’s hands, as though he needed anything — do you observe how, little by little, he brings in the philosophy? How he ridicules the heathen error? seeing it is He that gives to all life, and breath, and all things; and has made of one blood all nations of men for to dwell on all the face of the earth. This is peculiar to God. Look, then, whether these things may not be predicated of the Son also. Being Lord, he says, of heaven and earth — which they accounted to be God’s. Both the creation he declares to be His work, and mankind also. Having determined, he says, the times assigned to them, and the bounds of their habitation, (v. 25, 26), that they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one of us: for in Him we live, and move, and have our being: as certain also of your own poets have said, For we are also His offspring. (v. 27, 28.) This is said by Aratus the poet. Observe how he draws his arguments from things done by themselves, and from sayings of their own. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like gold, or silver, or stone, graven by art. Acts 17:29 And yet for this reason we ought. By no means: for surely we are not like (to such), nor are these souls of ours. And imagination of man. How so? * * But some person might say, We do not think this. But it was to the many that he was addressing himself, not now to Philosophy. How then did they think so unworthily of Him? Again, putting it upon their ignorance, he says, Now the times of ignorance God overlooked. Having agitated their minds by the fear, he then adds this: and yet he says, but now he commands all men everywhere to repent. Acts 17:30 Because He has appointed a day, in the which He will judge the world in righteousness by that man whom He has ordained; whereof He has given assurance unto all men, in that He has raised Him from the dead. Acts 17:31 But let us look over again what has been said.

(Recapitulation.) (b) And while Paul waited, etc. Acts 17:16 It is providentially ordered that against his will he stays there, while waiting for those others. (a) His spirit, it says, within him παρωξύνετο . It does not mean there anger or exasperation: just as elsewhere it says, There was παροξυσμὸς between them. Acts 15:30 (c) Then what is παρωξύνετο? Was roused: for the gift is far removed from anger and exasperation. He could not bear it, but pined away. He reasoned therefore in the synagogue, etc. Acts 17:17 Observe him again reasoning with Jews. By devout persons he means the proselytes. For the Jews were dispersed everywhere before (mod. text since) Christ’s coming, the Law indeed being henceforth, so to say, in process of dissolution, but at the same time (the dispersed Jews) teaching men religion. But those prevailed nothing, save only that they got witnesses of their own calamities. (e) And certain philosophers, etc. Acts 17:18 How came they to be willing to confer with him? (They did it) when they saw others reasoning, and the man having repute (in the encounter). And observe straightway with overbearing insolence, some said, What would this babbler say? For the natural man receives not the things of the Spirit. 1 Corinthians 2:14 Other some, He seems to be a setter-forth of strange deities: δαιμονίων, for so they called their gods. And having taken him, they brought him, etc. Acts 17:19 (a) The Athenians no longer enjoyed their own laws, but had become subject to the Romans. (g) (Then) why did they hale him to the Areopagus? Meaning to overawe him — (the place) where they held the trials for bloodshed. May we know, what is this new doctrine spoken of by you? For you bring certain strange things to our ears; we would fain know therefore what these things mean. For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing. (v. 20, 21.) Here the thing noted is, that though ever occupied only in this telling and hearing, yet they thought those things strange — things which they had never heard. Then Paul standing in the midst of the Areopagus said, You men of Athens, I look upon you as being in all things more religiously disposed Acts 17:22: (f) for the cities were full of gods (δαιμόνων, al. εἰδώλων): (h) this is why he says δεισιδαιμονεστέρους . For as I passed by and viewed the objects of your worship — he does not say simply τοὺς δαίμονας (the demons, or deities), but paves the way for his discourse: I beheld an altar, etc. Acts 17:23 This is why he says, I look upon you as being more religiously disposed, viz. because of the altar. God, he says, that made the world. Acts 17:24 He uttered one word, by which he has subverted all the (doctrines) of the philosophers. For the Epicureans affirm all to be fortuitously formed and (by concourse) of atoms, the Stoics held it to be body and fire (ἐ κπύρωσιν). The world and all that is therein. Do you mark the conciseness, and in conciseness, clearness? Mark what were the things that were strange to them: that God made the world! Things which now any of the most ordinary persons know, these the Athenians and the wise men of the Athenians knew not. Seeing He is Lord of heaven and earth: for if He made them, it is clear that He is Lord. Observe what he affirms to be the note of Deity — creation. Which attribute the Son also has.

For the Prophets everywhere affirm this, that to create is God’s prerogative. Not as those affirm that another is Maker but not Lord, assuming that matter is uncreated. Here now he covertly affirms and establishes his own, while he overthrows their doctrine. Dwells not in temples made with hands. For He does indeed dwell in temples, yet not in such, but in man’s soul. He overthrows the corporeal worship. What then? Did He not dwell in the temple at Jerusalem? No indeed: but He wrought therein. Neither is worshipped by men’s hands. Acts 17:25 How then was He worshipped by men’s hands among the Jews? Not by hands, but by the understanding. As though He needed anything: since even those (acts of worship) He did not in this sort seek, as having need. Shall I eat, says He, the flesh of bulls, or drink the blood of goats? Psalm 50:13 Neither is this enough — the having need of naught — which he has affirmed: for though this is Divine, yet a further attribute must be added. Seeing it is He that gives unto all, life and breath and all things. Two proofs of Godhead: Himself to have need of naught, and to supply all things to all men. Produce here Plato (and) all that he has philosophized about God, all that Epicurus has: and all is but trifling to this! Gives, he says, life and breath. Lo, he makes Him the Creator of the soul also, not its begetter. See again how he overthrows the doctrine about matter. And made, he says, of one blood every nation of men to dwell upon all the face of the earth. Acts 17:26 These things are better than the former: and what an impeachment both of the atoms and of matter, that (creation) is not partial (work), nor the soul of man either. But this, which those say, is not to be Creator. — But by the mind and understanding He is worshipped. — It is He that gives, etc. He not the partial (μερικοὶ δαίμονες) deities. And all things. It is He, he says.— How man also came into being. — First he showed that He dwells not, etc., and then declared that He is not worshipped as though He had need of anything. If God, He made all: but if He made not, He is not God. Gods that made not heaven and earth, let them perish. He introduces much greater doctrines, though as yet he does not mention the great doctrines; but he discoursed to them as unto children. And these were much greater than those. Creation, Lordship, the having need of naught, authorship of all good — these he has declared. But how is He worshipped? Say. It is not yet the proper time. What equal to this sublimity? Marvellous is this also — of one, to have made so many: but also, having made, Himself sustains them (συγκρατεἵ) in being, giving life and breath and all things. (b) And has determined the times appointed, and the bounds of their habitation, that they should seek God, if haply they might feel after Him and find Him. Acts 17:27 (a) It means either this, that He did not compel them to go about and seek God, but according to the bounds of their habitation: (c) or this, that He determined their seeking God, yet not determined this (to be done) continually, but (determined) certain appointed times (when they should do so): showing now, that not having sought they had found: for since, having sought, they had not found, he shows that God was now as manifest as though He were in the midst of them palpably (ψηλαφώμενος). (e) Though He be not far, he says, from every one of us, but is near to all. See again the power (or, what it is to be God,) of God. What says he? Not only He gave life and breath and all things, but, as the sum and substance of all, He brought us to the knowledge of Himself, by giving us these things by which we are able to find and to apprehend Him. But we did not wish to find Him, albeit close at hand. Though He be not far from every one of us. Why look now, He is near to all, to every one all the world over! What can be greater than this? See how he makes clear riddance of the parcel deities (τοὺς μερικούς)! What say I, afar off? He is so near, that without Him we live not: for in Him we live and move and have our being. Acts 17:28 In him; to put it by way of corporeal similitude, even as it is impossible to be ignorant of the air which is diffused on every side around us, and is not far from every one of us, nay rather, which is in us. (d) For it was not so that there was a heaven in one place, in another none, nor yet (a heaven) at one time, at another none. So that both at every time and at every bound it was possible to find Him. He so ordered things, that neither by place nor by time were men hindered. For of course even this, if nothing else, of itself was a help to them — that the heaven is in every place, that it stands in all time. (f) See how (he declares) His Providence, and His upholding power (συγκράτησιν); the existence of all things from Him, (from Him) their working (τὸ ἐνεργεἵν), (from Him their preservation) that they perish not. And he does not say, Through Him, but, what was nearer than this, In him.— That poet said nothing equal to this, For we are His offspring. He, however, spoke it of Jupiter, but Paul takes it of the Creator, not meaning the same being as he, God forbid! But meaning what is properly predicated of God: just as he spoke of the altar with reference to Him, not to the being whom they worshipped. As much as to say, For certain things are said and done with reference to this (true God), but you know not that they are with reference to Him. For say, of whom would it be properly said, To an Unknown God? Of the Creator, or of the demon? Manifestly of the Creator: because Him they knew not, but the other they knew. Again, that all things are filled (with the presence)— of God? Or of Jupiter — a wretch of a man, a detestable impostor! But Paul said it not in the same sense as he, God forbid! But with quite a different meaning. For he says we are God’s offspring, i.e. God’s own, His nearest neighbors as it were.

These words were spoken indeed to the Athenians: but it were seasonable that one should say to us also, that all men everywhere must repent, because he has appointed a day, in the which He will judge the world. See how he brings Him in as Judge also: Him, both provident for the world, and merciful and forgiving and powerful and wise, and, in a word possessing all the attributes of a Creator. Having given assurance to all men, i.e. He has given proof in the rising (of Jesus) from the dead. Let us repent then: for we must assuredly be judged. If Christ rose not, we shall not be judged: but if he rose, we shall without doubt be judged. For to this end, it is said, did He also die, that he might be Lord both of the dead and living. Romans 14:9 For we shall all stand before the judgment seat of Christ, that every one may receive according to that he has done. 2 Corinthians 5:10 Do not imagine that these are but words. Lo! He introduced also the subject of the resurrection of all men; for in no other way can the world be judged. And that, In that He has raised Him from the dead, relates to the body: for that was dead, that had fallen. Among the Greeks, as their notions of Creation, so likewise of the Judgment, are children’s fancies, ravings of drunken men. But let us, who know these things accurately, do something that is to the purpose: let us be made friends unto God. How long shall we be at enmity with Him? How long shall we entertain dislike towards Him? God forbid! you will say: Why do you say such things? I would wish not to say the things I say, if you did not do the things ye do: but as things are, what is the use now in keeping silence from words, when the plain evidence of deeds so cries aloud? How then, how shall we love Him? I have told you thousands of ways, thousands of times: but I will speak it also now. One way I seem to myself to have discovered, a very great and admirable way. Namely, after acknowledging to Him our general obligations — what none shall be able to express (I mean), what has been done for each of us in his own person, of these also let us bethink ourselves, because these are of great force: let each one of us reckon them up with himself, and make diligent search, and as it were in a book let him have the benefits of God written down; for instance, if at any time having fallen into dangers he has escaped the hands of his enemies; if ever having gone out on a journey at an untimely hour, he has escaped danger; if ever, having had an encounter with wicked men, he has got the better of them; or if ever, having fallen into sickness, he has recovered when all had given him over: for this avails much for attaching us to God. For if that Mordecai, when the services done by him were brought to the king’s remembrance, found them to be so available, that he in return rose to that height of splendor Esther 6:2-11: much more we, if we call to mind, and make diligent enquiry of these two points, what sins we have committed against God, and what good He has done to us, shall thus both be thankful, and give Him freely all that is ours. But no one gives a thought to any of these things: but just as regarding our sins we say that we are sinners, while we do not enquire into them specifically, so with regard to God’s benefits (we say), that God has done us good, and do not specifically enquire, where, and in how great number and at what time. But from this time forth let us be very exact in our reckoning. For if any one can recall even those things which happened long ago, let him reckon up all accurately, as one who will find a great treasure. This is also profitable to us in keeping us from despair. For when we see that he has often protected us, we shall not despair, nor suppose that we are cast off: but we shall take it as a strong pledge of His care for us, when we bethink us how, though we have sinned, we are not punished, but even enjoy protection from Him. Let me now tell you a case, which I heard from a certain person, in which was a child, and it happened on a time that he was in the country with his mother, being not yet fifteen years old. Just then there came a bad air, in consequence of which a fever attacked them both, for in fact it was the autumn season. It happened that the mother succeeded in getting into the town before (they could stop her); but the boy, when the physicians on the spot ordered him, with the fever burning within him, to gargle his throat, resisted, having forsooth his own wise view of the matter, and thinking he should be better able to quench the fire, if he took nothing whatever, therefore, in his unseasonable spirit of opposition, boy-like, he would take nothing. But when he came into the town, his tongue was paralyzed, and he was for a long time speechless, so that he could pronounce nothing articulately; however, he could read indeed, and attended masters for a long time, but that was all, and there was nothing to mark his progress. So all his hopes (in life) were cut off, and his mother was full of grief: and though the physicians suggested many plans, and many others did so too, yet nobody was able to do him any good, until the merciful God loosed the string of his tongue cf. Mark 7:35, and then he recovered, and was restored to his former readiness and distinctness of speech. His mother also related, that when a very little child, he had an affection in the nose, which they call a polypus: and then too the physicians had given him over and his father cursed him (for the father was then living), and (even) his mother prayed for him to die; and all was full of distress. But he on a sudden having coughed, owing to the collection of mucus, by the force of the breath expelled the creature (τὸ θηρίον) from his nostrils, and all the danger was removed. But this evil having been extinguished, an acrid and viscid running from the eyes formed such a thick gathering of the humors (τὰς λήμας), that it was like a skin drawn over the pupil, and what was worse, it threatened blindness, and everybody said this would be the issue. But from this disease also was he quickly freed by the grace of God. So far what I have heard from others: now I will tell you what I myself know. Once on a time a suspicion of tyrants was raised in our city — at that time I was but a youth — and all the soldiers being set to watch without the city as it chanced, they were making strict inquisition after books of sorcery and magic. And the person who had written the book, had flung it unbound (ἀ κατασκέυαστον) into the river, and was taken, and when asked for it, was not able to give it up, but was carried all around the city in bonds: when, however, the evidence being brought home to him, he had suffered punishment, just then it chanced that I, wishing to go to the Martyrs’ Church, was returning through the gardens by the riverside in company with another person. He, seeing the book floating on the water at first thought it was a linen cloth, but when he got near, perceived it was a book, so he went down, and took it up. I however called shares in the booty, and laughed about it. But let us see, says he, what in the world it is. So he turns back a part of the page, and finds the contents to be magic. At that very moment it chanced that a soldier came by: * * * then having taken from within, he went off. There were we congealed with fear. For who would have believed our story that we had picked it up from the river, when all were at that time, even the unsuspected, under strict watch? And we did not dare to cast it away, lest we should be seen, and there was a like danger to us in tearing it to pieces. God gave us means, and we cast it away, and at last we were free for that time from the extreme peril. And I might mention numberless cases, if I had a mind to recount all. And even these I have mentioned for your sakes, so that, if any have other cases, although not such as these, let him bear them in mind constantly: for example, if at any time a stone having been hurled, and being about to strike you, has not struck you, do thou bear this ever in your mind: these things produce in us great affection towards God. For if on remembering any men who have been the means of saving us, we are much mortified if we be not able to requite them, much more (should we feel thus) with regard to God. This too is useful in other respects. When we wish not to be overmuch grieved, let us say: If we have received good things at the hand of the Lord, shall not we endure evil things? Job 2:10 And when Paul told them from whence he had been delivered, 2 Timothy 4:17 the reason was that he might put them also in mind. See too how Jacob kept all these things in his mind: wherefore also he said: The Angel which redeemed me from my youth up Genesis 48:16; and not only that he redeemed him, but how and for what purpose. See accordingly how he also calls to mind the benefits he had received in particular. With my staff, he says, I passed over Jordan. Genesis 32:10 The Jews also always remembered the things which happened to their forefathers, turning over in their minds the things done in Egypt. Then much more let us, bearing in mind the special mercies which have happened to us also, how often we have fallen into dangers and calamities, and unless God had held his hand over us, should long ago have perished: I say, let us all, considering these things and recounting them day by day, return our united thanks all of us to God, and never cease to glorify Him, that so we may receive a large recompense for our thankfulness of heart, through the grace and compassion of His only begotten Son, with Whom to the Father, together with the Holy Ghost, be glory, might, honor, now and ever, world without end. Amen.

Homily 39 on the Acts of the Apostles

What can be the reason that, having persuaded (some so far as to say) that they would hear him again, and there being no dangers, Paul is so in haste to leave Athens? Probably he knew that he should do them no great good; moreover he was led by the Spirit to Corinth. (b) For the Athenians, although fond of hearing strange things, nevertheless did not attend (to him); for this was not their study, but only to be always having something to say; which was the cause that made them hold off from him. But if this was their custom, how is it that they accuse him, he seems to be a setter forth of strange gods? Acts 17:18 Yes, but these were matters they did not at all know what to make of. Howbeit, he did convert both Dionysius the Areopagite, and some others. For those who were careful of (right) living, quickly received the word; but the others not so. It seemed to Paul sufficient to have cast the seeds of the doctrines. (a) To Corinth then, as I said, he was led by the Spirit, in which city he was to abide. (c) And having found a certain Jew named Aquila, of Pontus by birth, lately come from Italy— for the greater part of his life had been passed there — and Priscilla his wife, because that Claudius had commanded all the Jews to depart from Rome. Acts 18:2 For though it was in the reign of Nero that the war against the Jews was consummated, yet from the time of Claudius and thenceforward it was fanning up, at a distance indeed, so that, were it but so, they might come to their senses, and from Rome they were now driven as common pests. This is why it is so ordered by Providence that Paul was led there as a prisoner, that he might not as a Jew be driven away, but as acting under military custody might even be guarded there. (Having found these,) he came to them, and because he was of the same craft, he abode with them and wrought: for by occupation they were tent-makers. Acts 18:3 Lo, what a justification he found for dwelling in the same house with them! For because here, of all places, it was necessary that he should not receive, as he himself says, That wherein they glory, they may be found, even as we 2 Corinthians 11:12, it is providentially ordered that he there abides. And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. And when Silas and Timotheus had come from Macedonia, Paul was straitened in the word, testifying to the Jews that Jesus is the Christ. (v. 4, 5.) And when the Jews opposed and blasphemed, i.e. they tried to bear him down (ἐ πηρέαζον), they set upon him — What then does Paul? He separates from them, and in a very awful manner: and though he does not now say, It was need that the word should be spoken unto you, yet he darkly intimates it to them:— and when they opposed themselves, and blasphemed, he shook his raiment, and said to them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles. Acts 18:6 And he departed thence, and entered into a certain man’s house, named Justus, one that worshipped God, whose house joined hard to the synagogue. See how having again said, Henceforth —  for all that, he does not neglect them; so that it was to rouse them that he said this, and thereupon came to Justus, whose house was contiguous to the synagogue, so that even from this they might have jealousy, from the very proximity. And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house. This also was, of all things, enough to bring them over. And many of the Corinthians hearing believed, and were baptized. Then spoke the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not your peace: for I am with you, and no man shall set on you to hurt you: for I have much people in this city. Acts 18:8-10 See by how many reasons He persuades him, and how He puts last the reason which of all others most prevailed with him, I have much people in this city. Then how was it, you may ask, that they set upon him? And yet, the writer tells us, they prevailed nothing, but brought him to the proconsul. And he continued there a year and six months, teaching the word of God among them. And when Gallio was proconsul of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment-seat. (v. 11, 12.) Do you mark why those men were ever contriving to give a public turn to the misdemeanors (they accused them of)? Thus see here: (b) Saying, This fellow seduces men contrary to the law to worship God. And when Paul was about to open his mouth, Gallio said: If indeed it were any wrong-doing or wicked lewdness, O you Jews, reason would that I should bear with you. But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. And he drove them from the judgment-seat. Acts 18:13-16 This Gallio seems to me to have been a sensible man. (a) Thus observe, when these had said, Against the law he seduces men to worship God, he cared for none of these things: and observe how he answers them: If indeed it were any matter affecting the city, any wrong-doing or wicked lewdness, etc. (c) Then all the Jews took Sosthenes the ruler of the synagogue, and beat him before the judgment-seat: and Gallio cared for none of these things Acts 18:17: but their beating him he did not take as an insult to himself. So petulant were the Jews. But let us look over again what has been said.

(Recapitulation.) And when they heard, Acts 17:32 what great and lofty doctrines, they did not even attend, but jeered at the Resurrection! For the natural man, it says, receives not the things of the Spirit. 1 Corinthians 2:14 And so, it says, Paul went forth. Acts 17:33 How? Having persuaded some; derided by others. But certain men, it says, clave unto him, and believed, among whom was also Dionysius the Areopagite and some others. Acts 17:34 And after these things, etc. And having found a certain Jew by name Aquila, of Pontus by birth, lately come from Italy, because that Claudius had ordered all Jews to depart from Rome, he came to them, and because he was of the same craft, he abode with them, and wrought: for by their occupation they were tent-makers. Acts 18:1-3 Being of Pontus, this Aquila * * * . Observe how, not in Jerusalem, nor near it (the crisis), was hasting to come, but at a greater distance. And with him he abides, and is not ashamed to abide, nay, for this very reason he does abide, as having a suitable lodging-place, for to him it was much more suitable than any king’s palace. And smile not thou, beloved, to hear (of his occupation). For (it was good for him) even as to the athlete the palæstra is more useful than delicate carpets; so to the warrior the iron sword (is useful), not that of gold. And wrought, though he preached. Let us be ashamed, who though we have no preaching to occupy us, live in idleness. And he disputed in the synagogue every sabbath day, and persuaded both Jews and Greeks Acts 18:4: but when they opposed and blasphemed he withdrew, by this expecting to draw them more. For wherefore having left that house did he come to live hard by the synagogue? Was it not for this? For it was not that he saw any danger here. But therefore it is that Paul having testified to them — not teaches now, but testifies — having shaken his garments, to terrify them not by word only but by action, said to them, Your blood be upon your own heads Acts 18:6: he speaks the more vehemently as having already persuaded many. I, says he, am clean. Then we also are accountable for the blood of those entrusted to us, if we neglect them. From this time forth I will go to the Gentiles. So that also when he says, Henceforth let no man trouble me Galatians 6:17, he says it to terrify. For not so much did the punishment terrify, as this stung them. And having removed thence he came into the house of one named Justus, that worshipped God, whose house was contiguous to the synagogue Acts 18:7, and there abode, by this wishing to persuade them that he was in earnest (πρὸς τὰ ἐθνη ἠπείγετο) to go to the Gentiles. Accordingly, mark immediately the ruler of the synagogue converted, and many others, when he had done this. Crispus the ruler of the synagogue believed in the Lord, with his whole house: and many of the Corinthians hearing believed, and were baptized.— Acts 18:8 With his whole house: observe the converts in those times doing this with their entire household. This Crispus he means where he writes, I baptized none save Crispus and Gaius. 1 Corinthians 1:14 This (same) I take to be called Sosthenes — (evidently) a believer, insomuch that he is beaten, and is always present with Paul. And the Lord said in the night, etc. Now even the number (of the much people) persuaded him, but Christ’s claiming them for His own (moved him) more. Yet He says also, Fear not: for the danger was become greater now, both because more believed, and also the ruler of the synagogue. This was enough to rouse him. Not that he was reproved as fearing; but that he should not suffer anything; I am with you, and none shall set upon you to hurt you. (v. 9, 10.) For He did not always permit them to suffer evil, that they might not become too weak. For nothing so grieved Paul, as men’s unbelief and setting themselves (against the Truth): this was worse than the dangers. Therefore it is that (Christ) appears to him now. And he continued a year and six months, etc. Acts 18:11 After the year and six months, they set upon him. And when Gallio was proconsul of Achaia, etc. (v. 12, 13), because they had no longer the use of their own laws. (c) And observe how prudent he is: for he does not say straightway, I care not, but, If, says he, it were a matter of wrong-doing or wicked lewdness, O you Jews, reason would that I should bear with you; but if it be a question of doctrine and words and of your law, see ye to it, for I do not choose to be a judge of such matters. (v. 14, 15.) (g) He taught them that not such are the matters which crave a judicial sentence, but they do all things out of order. And he does not say, It is not my duty, but, I do not choose, that they may not trouble him again. Thus Pilate said in the case of Christ, Take ye Him, and judge him according to your law. John 18:31 But they were just like men drunken and mad. (d) And he drove them from the judgment-seat Acts 18:16— he effectually closed the tribunal against them. Then all (the Jews) having seized Sosthenes the ruler of the synagogue, beat him before the judgment-seat. And Gallio cared for none of these things. Acts 18:17. (a) This thing, of all others, set them on (to this violence)— their persuasion that the governor would not even let himself down (to notice it). (e) It was a splendid victory. O the shame they were put to! (b) For it is one thing to have come off victorious from a controversy, and another for those to learn that he cared nothing for the affair. (f) And Gallio cared for none of these things: and yet the whole was meant as an insult to him! But, forsooth, as if they had received authority (they did this). Why did he (Sosthenes), though he also had authority, not beat (them)? But they were (otherwise) trained: so that the judge should learn which party was more reasonable. This was no small benefit to those present — both the reasonableness of these, and the audacity of those. (h) He was beaten, and said nothing.

This man let us also imitate: to them that beat us, let us return blow for blow, by meekness, by silence, by long-suffering. More grievous these wounds, greater this blow, and more heavy. For to show that it is not the receiving a blow in the body that is grievous, but the receiving it in the mind, we often smite people, but since it is in the way of friendship, they are even pleased: but if you smite any indifferent person in an insolent manner, you have pained him exceedingly, because you have touched his heart. So let us smite their heart. But that meekness inflicts a greater blow than fierceness, come, let us prove, so far as that is possible, by words. For the sure proof indeed is by acts and by experience: but if you will, let us also make the enquiry by word, though indeed we have often made it already. Now in insults, nothing pains us so much, as the opinion passed by the spectators; for it is not the same thing to be insulted in public and in private, but those same insults we endure even with ease, when we suffer them in a solitary place, and with none by to witness them, or know of them. So true is it that it is not the insult, as it is in itself, that mortifies us, but the having to suffer it in the sight of all men: since if one should do us honor in the sight of all men, and insult us in private, we shall notwithstanding even feel obliged to him. The pain then is not in the nature of the insult, but in the opinion of the beholders; that one may not seem to be contemptible. What then, if this opinion should be in our favor? Is not the man attempting to disgrace us himself more disgraced, when men give their opinion in our favor? Say, whom do the bystanders despise? Him who insults, or him who being insulted keeps silence? Passion indeed suggests, that they despise him who is insulted: but let us look into it now while we are free from that excitement, in order that we may not be carried away when the time comes. Say, whom do we all condemn? Plainly the man who insults: and if he be an inferior, we shall say that he is even mad; if an equal, that he is foolish; if a superior, still we shall not approve of it. For which man, I ask, is worthy of approval, the man who is excited, who is tossed with a tempest of passion, who is infuriated like a wild beast, who demeans himself in this sort against our common nature, or he who lives in a state of calm, in a haven of repose, and in virtuous equanimity? Is not the one like an angel, the other not even like a man? For the one cannot even bear his own evils, while the other bears even those of others also: here, the man cannot even endure himself; there, he endures another too: the one is in danger of shipwreck, the other sails in safety, his ship wafted along the favoring gales: for he has not suffered the squall of passion to catch his sails and overturn the bark of his understanding: but the breath of a soft and sweet air fanning upon it, the breath of forbearance, wafts it with much tranquillity into the haven of wise equanimity. And like as when a ship is in danger of foundèring, the sailors know not what they cast away, whether what they lay hands upon be their own or other men’s property, but they throw overboard all the contents without discrimination, alike the precious and what is not such: but when the storm has ceased, then reckoning up all that they have thrown out, they shed tears, and are not sensible of the calm for the loss of what they have thrown overboard: so here, when passion blows hard, and the storm is raised, people in flinging out their words know not how to use order or fitness; but when the passion has ceased, then recalling to mind what kind of words they have given utterance to, they consider the loss and feel not the quiet, when they remember the words by which they have disgraced themselves, and sustained most grievous loss, not as to money, but as to character for moderation and gentleness. Anger is a darkness. The fool, says Scripture, has said in his heart, There is no God. Psalm 13:1 Perhaps also of the angry man it is suitable to say the same, that the angry man has said, There is no God. For, says Scripture, Through the multitude of his anger he will not seek (after God). Psalm 10:4 For let what pious thought will enter in, (passion) thrusts and drives all out, flings all athwart. (b) When you are told, that he whom you abused uttered not one bitter word, do you not for this feel more pain than you have inflicted? (a) If you in your own mind do not feel more pain than he whom you have abused, abuse still; (but) though there be none to call you to account, the judgment of your conscience, having taken you privately, shall give you a thousand lashes, (when you think) how you poured out a flood of railings on one so meek, and humble, and forbearing. We are forever saying these things, but we do not see them exhibited in works. You, a human being, insult your fellow-man? You, a servant, your fellow-servant? But why do I wonder at this, when many even insult God? Let this be a consolation to you when suffering insult. Are you insulted? God also is insulted. Are you reviled? God also was reviled. Are you treated with scorn? Why, so was our Master also. In these things He shares with us, but not so in the contrary things. For He never insulted another unjustly: God forbid! He never reviled, never did a wrong. So that we are those who share with Him, not ye. For to endure when insulted is God’s part: to be merely abusive, is the part of the devil. See the two sides. You have a devil John 7:20 and 18:22, Christ was told: He received a blow on the face from the servant of the high-priest. They who wrongfully insult, are in the same class with these. For if Peter was even called Satan Matthew 16:23 for one word; much more shall these men, when they do the works of the Jews, be called, as those were called, children of the devil John 8:44, because they wrought the works of the devil. You insult; who are you, I ask (that you do so)? Nay, rather the reason why you insult, is this, that you are nothing: no one that is human insults. So that what is said in quarrels, Who are you? ought to be put in the contrary way: Insult: for you are nothing. Instead of that the phrase is, Who are you, that you insult? A better man than you, is the answer. And yet it is just the contrary: but because we put the question amiss, therefore they answer amiss: so that the fault is ours. For as if we thought it was for great men to insult, therefore we ask, Who are you, that you insult? And therefore they make this answer.

Homily 40 on the Acts of the Apostles

See how the Law was breaking up; see how they were bound by conscience. This, namely, was a Jewish custom, to shear their heads agreeably with a vow. But then there ought to be also a sacrifice Acts 21:26, which was not the case here. — Having yet tarried: after the beating of Sosthenes. For it was necessary that he should yet tarry, and comfort them concerning these things. He sailed for Syria. Why does he desire again to come to Syria? It was there that the disciples were ordered to be called Christians Acts 11:26: there, that he had been commended to the grace of God Acts 14:26: there, that he had effected such things concerning the doctrine. And with him Priscilla — lo, a woman also — and Aquila. But these he left at Ephesus. With good reason, namely, that they should teach. For having been with him so long time, they were learning many things: and yet he did not at present withdraw them from their custom as Jews. And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews. When they desired him to tarry longer time with them, he consented not; but bade them farewell, saying, I must by all means keep this feast that comes in Jerusalem. Therefore it was that he was hindered from coming into Asia, being impelled to what was of pressing moment. Thus observe him here, entreated (by them) to stay, but because he could not comply, being in haste to depart, he bade them farewell. However, he did not leave them without more ado, but with promise (to return): But I will return again unto you, if God will. And he sailed from Ephesus. Acts 18:19-21 And when he had landed at Cæsarea, and gone up, and saluted the Church, he went down to Antioch. And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples. Acts 18:22-23 He came again to those places which he had previously visited. And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus. Acts 18:24 Lo, even learned men are now urgent, and the disciples henceforth go abroad. Do you mark the spread of the preaching? This man was instructed in the way of the Lord; and being fervent in the Spirit, he spoke and taught diligently the things of the Lord, knowing only the baptism of John. And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. Acts 18:25-26 If this man knew only the baptism of John, how is it that he was fervent in the Spirit, for the Spirit was not given in that way? And if those after him needed the baptism of Christ, much more would he need it. Then what is to be said? For it is not without a meaning that the writer has strung the two incidents together. It seems to me that this was one of the hundred and twenty who were baptized with the Apostles: or, if not so, then the same that took place in the case of Cornelius, took place also in the case of this man. But neither does he receive baptism. That expression, then, they expounded more perfectly, seems to me to be this, that he behooved also to be baptized. Because the other twelve knew nothing accurate, not even what related to Jesus. And it is likely that he did in fact receive baptism. But if these (disciples) of John, after that baptism again received baptism, was this needful for the disciples also? And wherefore the need of water? These are very different from him, men who did not even know whether there were a Holy Ghost. He was fervent, then, in the Spirit, knowing only the baptism of John: but these expounded to him more perfectly. And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him; who, when he had come, helped them much which had believed through grace. Acts 18:27 He wished then also to depart into Achaia, and these also encouraged (him to do so), having also given him letters. Who when he had come, helped them much which had believed through grace: for he mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was Christ. Acts 18:28 And it came to pass, that, while Apollos was at Corinth, Paul, having passed through the upper coasts — meaning what we have read as to Cæsarea and the other places — came to Ephesus, and having found certain disciples Acts 19:1, he said to them, Have ye received the Holy Ghost since you believed? And they said to him, We have not so much as heard whether there be any Holy Ghost. And he said to them, Unto what then were ye baptized? And they said, Unto John’s baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe in Him who should come after him, that is, on Christ Jesus. Acts 19:2-4 For that they did not even believe in Christ is plain from his saying, that they should believe in Him that was to come after him. And he did not say, The baptism of John is nothing, but, It is incomplete. Nor does he add this (in so many words), but he taught them, and many received the Holy Ghost. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spoke with tongues, and prophesied. And all the men were about twelve Acts 19:5-7: so that it was likely they had the Spirit, but it did not appear. And all the men were about twelve.

(Recapitulation.) And they came to Ephesus, and there he left them Acts 18:19: for he did not wish to take them about with him, but left them at Ephesus. But they subsequently dwelt at Corinth, and he bears high testimony to them, and writing to the Romans, salutes them. Romans 16:3 Whence it seems to me that they afterwards went back to Rome, in the time of Nero, as having an attachment for those parts whence they had been expelled in the time of Claudius. But he himself went into the synagogue. It seems to me that the faithful still assembled there, for they did not immediately withdraw them. And when they besought him to stay, he consented not Acts 18:20, 21, for he was hastening to Cæsarea. And having arrived at Cæsarea, etc., passing through the region of Galatia and Phrygia, confirming all the disciples. (v. 22, 23.) Through these regions also he merely passes again, just enough to establish them by his presence. And a certain Jew, Apollos by name, etc. Acts 18:24 For he was an awakened man, travelling in foreign parts for this very purpose. Writing of him the Apostle said, Now concerning Apollos our brother. 1 Corinthians 16:12 (β ) Whom when Aquila and Priscilla had heard, etc. Acts 18:26 It was not for nothing that he left them at Ephesus, but for Apollos’ sake, the Spirit so ordered it, that he might come with greater force to the attack (ἑ πιβἥναι) upon Corinth. What may be the reason that to him they did nothing, but Paul they assault? They knew that he was the leader, and great was the name of the man. And when he was disposed to pass into Achaia Acts 18:27 i.e. in faith, he did all by faith; the brethren wrote, etc. nowhere envy, nowhere an evil eye. Aquila teaches, or rather this man lets himself be taught. He was minded to depart, and they send letters. (a) For he mightily convinced the Jews, and that publicly, etc. Acts 18:28 Now by this, that he publicly convinced them, his boldness was shown: by the clearness of his arguing, his power was declared: by his convicting them out of the Scriptures, his skill (of learning). For neither boldness by itself contributes anything, where there is not power, nor power where there is not boldness. He mightily convinced, it says. (β ) And it came to pass, etc. Acts 19:1 But whence had those, being in Ephesus, the baptism of John? Probably they had been on a visit at Jerusalem at the time (of John’s preaching), and did not even know Jesus. And he does not say to them, Do ye believe in Jesus? But what? Have ye received the Holy Ghost? Acts 19:2 He knew that they had not, but wishes themselves to say it, that having learned what they lack, they may ask. John verily baptized, etc. Acts 19:4 From the baptism itself he (John) prophesies: and he leads them (to see) that this is the meaning of John’s baptism. (a) That they should believe in Him that was to come: on what kind (of Person)? I indeed baptize you with water, but He that comes after me, shall baptize you with the Holy Ghost. Matthew 3:11 And when Paul, it says, had laid his hands upon them, the Holy Ghost came on them; and they spoke with tongues, and prophesied. Acts 19:6 (β ) The gift is twofold: tongues and prophesyings. Hence is shown an important doctrine, that the baptism of John is incomplete. And he does not say, Baptism of forgiveness, but, of repentance. What (is it) then? These had not the Spirit: they were not so fervent, not even instructed. And why did (Apollos) not receive baptism? (The case) seems to me to be this: Great was the boldness of the man. He taught diligently the things concerning Jesus, but he needed more diligent teaching. Thus, though not knowing all, by his zeal he attracted the Holy Ghost, in the same manner as Cornelius and his company.

Homily 41 on the Acts of the Apostles

Acts XIX. 8, 9

And he went into the synagogue, and spoke boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. But when various were hardened, and believed not, but spoke evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus.

(a) See him in every place forcing his way into the synagogue, and in this manner departing thence. For in every place, he wished to have the occasion given him by them. (c) He wished to separate the disciples thence, and to have the beginning for ceasing to assemble with them, given by (the Jews) themselves. And it was not for nothing that he did this (b) which I have said. He was henceforth provoking them to jealousy. For both the Gentiles readily received him, and the Jews, upon the Gentiles receiving him, repented. (a) This is why he continually made a stir among them, for three months arguing and persuading concerning the kingdom of God: for you must not suppose because you hear of his speaking boldly, that there was any harshness: it was of good things that he discoursed, of a kingdom: who would not have heard him? But when various were hardened, speaking evil of the way. They might well call it the way; this was indeed the way, that led into the kingdom of heaven. He departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. And this was done for the space of two years, so that all that were in Asia heard the word of the Lord, both Jews and Greeks. Acts 19:10 (a) Do you mark how much was effected by his persisting? Both Jews and Greeks heard: (c) all that dwelt in Asia: it was for this also that the Lord suffered him not to go into Asia Acts 16:6 (on a former occasion); waiting, as it seems to me, for this same conjuncture. (Hom. xl. p. 245.) (b) And God wrought special miracles by the hands of Paul: so that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them. (v. 11, 12.) Not touched the wearer only (and so were healed), but also receiving them, they laid them upon the sick (and so healed them). (g) He that believes in Me, says Christ, does greater works than those which I do. John 14:12 This, and the miracle of the shadows is what He meant (in those words). (d) Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preaches. Acts 19:13 So entirely did they do all by way of trade! Observe: vagabond, or, itinerant, Jewish exorcists. And to believe indeed, they had no mind; but by that Name they wished to cast out the demons. By Jesus, whom Paul preaches. Only see what a name Paul had got! And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. And the evil spirit answered and said, Jesus I know, and Paul I know; but who are you? And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. Acts 19:14-16 They did it in secret: then their impotence is publicly exposed. (f) Then not the Name does anything, unless it be spoken with faith. (h) See how they used their weapons against themselves! (j) So far were they from thinking Jesus to be anything great: no, they must needs add Paul, as thinking him to be something great. Here one may marvel how it was that the demon did not cooperate with the imposture of the exorcists, but on the contrary exposed them, and laid open their stage-play. He seems to me (to have done this) in exceeding wrath: just as it might be, if a person being in uttermost peril, should be exposed by some pitiful creature, and wish to vent all his rage upon him. Jesus I know, and Paul I know. For, that there may not seem to be any slight put upon the Name of Jesus, (the demon) first confesses (Him), and then has permission given him. For, to show that it was not any weakness of the Name, but all owing to the imposture of those men, why did not the same take place in the case of Paul? They fled out of that house naked and wounded: he sorely battered their heads, perhaps rent their garments. (e) And this became known to all, both Jews and Greeks, that dwelt at Ephesus, and fear fell upon them all, and the name of the Lord Jesus was magnified. And many of them that had believed came confessing and making known their practices. (v. 17, 18.) For since they had got to possess such power as, by means of the demons, to do such things, well might this be the consequence. And many of them that practised curious arts, brought their books together, and burnt them in the presence of all men;— having seen that there was no more use of them now that the demons themselves do these things — and reckoned up the price of them, and found the amount fifty thousand pieces of silver. So mightily grew the word of God and prevailed. (v. 19, 20.) (i) And (so) he disputed, in the school of one Tyrannus for two years: where were believers, and believers exceedingly (advanced in the faith). Moreover (Paul) writes (to them) as to great men.

(Recapitulation.) (b) And having entered in to the synagogue, etc. Acts 19:8 But why ἐ παρρησιάζετο? It means, he was ready to confront dangers, and disputed more openly, not veiling the doctrines. (a) But when some were hardened, and spoke evil of the way, having departed from them, he separated the disciples. Acts 19:9 He put a stop, it means, to their evil-speaking: he did not wish to kindle their envy, nor to bring them into more contention. (c) Hence let us also learn not to put ourselves in the way of evil-speaking men, but to depart from them: he did not speak evil, when himself evil spoken of. He disputed daily, and by this gained the many, that, being evil intreated and (evil) spoken of, he did not (utterly) break away from them, and keep aloof. (e) The evil-speakers are defeated. They calumniated the doctrine itself; (therefore) so as neither to rouse the disciples to wrath, nor * * them, he withdrew, showing that everywhere alike they repel salvation from them. Here now he does not even apologize, seeing that the Gentiles everywhere have believed. In the school of one Tyrannus: it was not that he sought the place, but without more ado where there was a school (there he discoursed). (d) And look, no sooner is the trial from those without over, than this from the demons begins. Mark the infatuated Jewish hardness. Having seen his garments working miracles, they paid no heed to it. What could be greater than this? But, on the contrary, it resulted in just the opposite effect. If any of the heathens believe not, having seen the (very) dust working these effects, let him believe. (f) Wonderful, how great the power of them that have believed! Both Simon for the sake of merchandise sought the grace of the Spirit, and these for this object did this. What hardness (of heart)! Why does not Paul rebuke them? It would have looked like envy, therefore it is so ordered. This same took place in the case of Christ Mark 9:36: but then the person is not hindered, for it was the beginning of the new state of things: since Judas also is not hindered, whereas Ananias and Sapphira were struck dead: and many Jews even for opposing (Christ) suffered nothing, while Elymas was blinded. For I am not come, says Christ, to judge the world, but that the world might be saved. John 3:17 And seven sons, etc. Acts 19:14 See the villany of the men! They still continued to be Jews, while wishing to make a gain of that Name. All that they did was for glory and profit. (g) Look, in every case, how men are converted not so much in consequence of good things as of things fearful. In the case of Sapphira, fear fell upon the Church, and men dared not join themselves to them: here they received handkerchiefs and aprons, and were healed: and after this, then they came confessing their sins. (Hereby) the power of the demons is shown to be a great one, when it is against unbelievers. For why did he not say, Who is Jesus? He was afraid, lest he also should suffer punishment; but, that it might be permitted him to take revenge upon those who mocked him, he did this; Jesus, says he, I know, etc. He was in dread of Paul. For why did not those wretched men say to him, We believe? How much more splendid an appearance they would have made had they said this, that is, if they had claimed Him as their Master? But instead of that, they spoke even those senseless words, By Jesus, whom Paul preaches. Do you mark the forbearance (of the writer), how he writes history and does not call names? This makes the Apostles admirable. And the evil spirit, etc. Acts 19:15, for what had happened at Philippi Acts 16:16 had given a lesson to these also. He mentions the name, and the number, thereby giving to the persons then living a credible proof of what he wrote. And why were they itinerant? For the sake of merchandise: not assuredly to bear tidings of the word; how should that be their object? And how ran they anon, preaching by the things they suffered? Insomuch, it says, that all that dwelt in Asia heard the word of the Lord. Ought not this to have converted all? And marvel not, for nothing convinces malice. But come now, let us look at the affair of the exorcists, with what an evil disposition (they acted). Why the same was not done in the case of Christ, is an inquiry for another time, and not for the present, save that this also was well and usefully ordered. It seems to me that they did this also in mockery, and that in consequence of this (punishment), none dared even at random to name that Name. Why did this put them upon confession? Because this was a most mighty argument of God’s omniscience (therefore), before they should be exposed by the demons, they accused themselves, fearing lest they should suffer the same things. For when the demons their helpers are their accusers, what hope is there thenceforth, save the confession by deeds?

But see, I pray you, after such signs had been wrought, what evils within a short space ensue. Such is human nature: it soon forgets. Or, do ye not remember what has been the case among ourselves? Did not God last year shake our whole city? Did not all run to baptism? Did not whoremongers and effeminate and corrupt persons leave their dwellings, and the places where they spent their time, and change and become religious? But three days passed, and they returned again to their own proper wickedness. And whence is this? From the excessive laziness. And what marvel if, when the things have passed away (this be the case), seeing that, the images lasting perpetually, the result is such? The fate of Sodom— say, does it not still last (in its effects)? Well, did the dwellers beside it become any the better? And what say you to the son of Noah? Was he not such (as he is represented), did he not see with his eyes so vast a desolation, and yet was wicked? Then let us not marvel how, when such things had been done, these Jews (at Ephesus) believe not, when we see that belief itself often comes round for them into its opposite, into malignity; as, for instance, when they say that He has a devil, He, the Son of God! Do you not see these things even now, and how men are many of them like serpents, both faithless and thankless, men who, viper-like, when they have enjoyed benefits and have been warmed by some, then they sting their benefactors? This we have said, lest any should marvel, how, such signs having been wrought, they were not all converted. For behold, in our own times happened those (miracles) relating to the martyr Babylas, those relating to Jerusalem, those relating to the destruction of the temples, and not all were converted. Why need I speak of ancient things? I have told you what happened last year; and none gave heed to it, but again little by little they fell off and sunk back. The heaven stands perpetually crying aloud that it has a Master, and that it is the work of an Artificer, all this that we see — I mean the world — and yet some say that it is not so. What happened to that Theodorus last year — whom did it not startle? And yet nothing came of it, but having for a season become religious, they returned to the point from which they had started in their attempt to be religious. So it was with the Jews. This is what the Prophet said of them: When He slew them, then they sought Him, and turned early unto God. Psalm 78:34 And what need to speak of those things that are common to all? How many have fallen into diseases, how many have promised, if raised up, to work so great a change, and yet they have again become the same as ever! This, if nothing else, shows that we have natural free-will— our changing all at once. Were evil natural, this would not be: things that are natural and necessary, we cannot change from. And yet, you will say, we do change from them. For do we not see some, who have the natural faculty to see, but are blinded by fear? (True —) because this also is natural: * * if a different (necessity of) nature come not also into operation: (thus) it is natural to us, that being terrified we do not see; it is natural to us that when a greater fear supervenes, the other gives way. What then, you will say, if right-mindedness be indeed according to nature, but fear having overpowered it cast it out? What then if I shall show that some even then are not brought to a right mind, but even in these fears are reckless? Is this natural? Shall I speak of ancient things? Well then, of recent? How many in the midst of those fears continued laughing, mocking, and experienced nothing of the sort? Did not Pharaoh change immediately, and (as quickly) run back to his former wickedness? But here, as if (the demons) knew Him not, they (the exorcists) added, Whom Paul preaches, whereas they ought to have said, the Saviour of the world. Him that rose again. By this they show that they do know, but they did not choose to confess His glory. Wherefore the demon exposes them, leaping upon them, and saying, Jesus I know, and Paul I know, but who are you? So that not you are believers, but you abuse that Name when you say this. Therefore the Temple is desolate, the implement easy to be overcome. So that you are not preachers; mine, says he, you are. Great was the wrath of the demon. The Apostles had power to do this to them, but they did it not as yet. For they that had power over the demons that did these things to them, much more had power over the men themselves. Mark how their forbearance is shown, in that they whom they repulsed do these things, while the demons whom they courted do the contrary. Jesus, says he, I know. Be ashamed, you that are ignorant (of Him). And Paul I know. Well said, Think not that it is because I despise them, that I do these things. Great was the fear of the demon. And why without these words did he not rend their garments? For so he would both have sated his wrath, and established the delusion. He feared as I said, the unapproachable force, and would not have had such power had he not said this. But observe how we find the demons everywhere more right minded (than the Jews), not daring to contradict nor accuse the Apostles, or Christ. There they say, We know You who You are Matthew 8:29; and, Why are You come hither before the time to torment us Mark 1:24: and again, I know You who You are, the Son of God. And here, These men are servants of the most high God Acts 16:17: and again, Jesus I know, and Paul I know. For they exceedingly feared and trembled before those holy persons. Perhaps some one of you, hearing of these things, wishes he were possessed of this power, so that the demons should not be able to look him in the face, and accounts those saints happy for this, that they had such power. But let him hear Christ saying, Rejoice not because the demons are subject unto you Luke 10:20, because He knew that all men rejoice most in this, through vainglory. For if you seek that which pleases God, and that which is for the common good, there is another, a greater way. It is not so great to free from a demon as it is to rescue from sin. A demon hinders not to attain unto the kingdom of Heaven, nay, even cooperates, unwillingly indeed, but nevertheless cooperates by making him that has the demon more sober-minded; but sin casts a man out.

Homily 42 on the Acts of the Apostles

He sends Timothy and Erastus into Macedonia, but himself remains at Ephesus. Having made a long enough stay in that city, he wishes to remove elsewhere again. But how is it, that having from the first chosen to depart into Syria, he turns back to Macedonia? He purposed, it says, in the Spirit, showing that all (that he did) was done not of his own power. Now he prophesies, saying, I must also see Rome: perhaps to comfort them with the consideration of his not remaining at a distance, but coming nearer to them again, and to arouse the minds of the disciples by the prophecy. At this point, I suppose, it was that he wrote his Epistle to the Corinthians from Ephesus, saying, I would not have you ignorant of the trouble which came to us in Asia. 2 Corinthians 1:8 For since he had promised to go to Corinth, he excuses himself on the score of having loitered, and mentions the trial relating the affair of Demetrius. There arose no small stir about the Way. Do you see the renown (acquired)? They contradicted, it says: (then) came miracles, twofold: (then) again, danger: such is the way the threads alternate throughout the whole texture (of the history). For a certain man named Demetrius, a silversmith, which made silver temples of Diana, brought no small gain unto the craftsmen. Acts 19:24. Which made, it says, silver temples of Diana. And how is it possible that temples could be made of silver? Perhaps as small boxes (κιβώρια.) Great was the honor paid to this (Diana) in Ephesus; since, when (Hom. in Eph. Prol.) their temple was burnt it so grieved them, that they forbade even the name of the incendiary ever to be mentioned. See how, wherever there is idolatry, in every case we find money at the bottom of it. Both in the former instance it was for money, and in the case of this man, for money. Acts 19:13 It was not for their religion, because they thought that in danger; no, it was for their lucrative craft, that it would have nothing to work upon. Observe the maliciousness of the man. He was wealthy himself, and to him indeed it was no such great loss; but to them the loss was great, since they were poor, and subsisted on their daily earnings. Nevertheless, these men say nothing, but only he. And observe: Whom having collected, and the workmen of like occupation, having themselves common cause with him, he said, Sirs, you know that by this craft we have our wealth Acts 19:25; then he brought the danger home to them, that we are in danger of falling from this our craft into starvation. Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul has persuaded and turned away much people, saying that they be no gods, which are made with hands: so that not only this our craft is in danger to be set at naught; but also, that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worships. And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians. Acts 19:26-28 And yet the very things he spoke were enough to bring them to true religion: but being poor senseless creatures, this is the part they act. For if this (Paul being) man is strong enough to turn away all, and the worship of the gods is in jeopardy, one ought to reflect, how great must this man’s God be, and that he will much more give you those things, for which you are afraid. Already (at the outset) he has secured a hold upon their minds by saying, This Paul has turned away much people, saying, that they be no gods, which are made with men’s hands. See what it is that the heathen are so indignant at; because he said that they which be made of men are no gods. Throughout, he drives his speech at their craft. Then that which most grieved them he brings in afterwards. But, with the other gods, he would say, we have no concern, but that the temple also of the great goddess Diana is in danger to be destroyed. Then, lest he should seem to say this for the sake of lucre, see what he adds: Whom the whole world worships. Observe how he showed Paul’s power to be the greater, proving all (their gods) to be wretched and miserable creatures, since a mere man, who was driven about, a mere tentmaker, had so much power. Observe the testimonies borne to the Apostles by their enemies, that they overthrew their worship. There (at Lystra) they brought garlands and oxen. Acts 14:13 Here he says, This our craft is in danger to be set at naught.— You have filled (all) everywhere with your doctrine. Acts 5:28 So said the Jews also with regard to Christ: You see how the world is going after Him John 12:19; and, The Romans shall come and take away our city. John 11:48. And again on another occasion, These that have turned the world upside down have come hither also. Acts 17:6.— And when they heard these sayings, they were full of wrath. Upon what was that wrath called forth? On hearing about Diana, and about their source of gain. And cried out, saying, Great is Diana of the Ephesians. And the whole city was filled with confusion: and rushed with one accord into the theatre. Acts 19:29. Such is the way with vulgar minds, any trivial occasion shall hurry them away and inflame their passions. Therefore it behooves to do (things) with (strict) examination. But see how contemptible they were, to be so exposed to all (excitements)! Having caught Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel, they dragged them: (here) again recklessly, just as did the Jews in the case of Jason; and everywhere they set upon them. And when Paul would have entered in unto the people, the disciples suffered him not, Acts 19:30 so far were they from all display and love of glory. And certain of the Asiarchs, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre Acts 19:31 to a disorderly populace and tumult. And Paul complies, for he was not vainglorious, nor ambitious. Some therefore cried one thing, and some another: for the assembly was confused. Such is the nature of the multitude: it recklessly follows, like fire when it has fallen upon fuel; and the more part knew not wherefore they had come together. Acts 19:32 And they drew Alexander out of the multitude, the Jews putting him forward. It was the Jews that thrust him forward; but as providence ordered it, this man did not speak. And Alexander beckoned with the hand, and would have made his defense unto the people. Acts 19:33 But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians. Acts 19:34 A childish understanding indeed! As if they were afraid, lest their worship should be extinguished, they shouted without intermission. For two years had Paul abode there, and see how many heathen there were still! And when the town clerk had appeased the people, he said, You men of Ephesus, what man is there that knows not how that the city of the Ephesians is temple-keeper of the great goddess Diana, and of the image which fell down from Jupiter? Acts 19:35 As if the thing were not palpable. With this saying first he extinguished their wrath. And of the Diopetes. There was another sacred object (ἱ ερὸν) that was so called. Either he means the piece of burnt earth or her image. This (is) a lie. Seeing then that these things cannot be spoken against, you ought to be quiet, and to do nothing rashly. For you have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess. (v. 36, 37.) All this however he says to the people; but in order that those (workmen) also might become more reasonable, he says: Wherefore if Demetrius, and the craftsman which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. But if you enquire anything concerning other matters, it shall be determined in a lawful assembly. For we are in danger to be called in question for this day’s uproar, there being no cause, for which (matter) we shall not be able to give an account for this concourse. Acts 19:38-40 A lawful assembly, he says, for there were three assemblies according to law in each month; but this one was contrary to law. Then he terrified them also by saying, We are in danger to be called to account for sedition. But let us look again at the things said.

(Recapitulation.) After these things were ended, it says, Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. Acts 19:21 He no longer speaks here after the manner of a man, or, He purposed to pass through those regions, without tarrying longer. Wherefore does he send away Timothy and Erastus? Of this I suppose he says, Wherefore when we could no longer forbear, we thought it good to be left at Athens alone. He sent away, it says, two of those who ministered to him 1 Thessalonians 3:1, both to announce his coming, and to make them more eager. But he himself tarried awhile in Asia. Acts 19:22 Most of all does he pass his time in Asia; and with reason: there, namely, was the tyranny, of the philosophers. (Afterwards) also he came and discoursed to them again. And the same time etc. Acts 19:23, for indeed the superstition was excessive. (a) You both see and hear, so palpable was the result that was taking place — that not alone at Ephesus, but almost throughout all Asia, this Paul by persuading has turned away, not by violence: this is the way to persuade a city. Then, what touched them closely, that they be no gods which are made with hands. Acts 19:26 He overturns, says he, our craft: (e) From this work we have our wealth. Hath persuaded. How did he persuade — he, a man of mean consideration? How prevail over so great a force of habit? By doing what — by saying what? It is not for a Paul (to effect this), it is not for a man. Even this is enough, that he said, They are no gods. Now if the impiety (of the heathen religions) was so easy to detect, it ought to have been condemned long ago: if it was strong, it ought not to have been overthrown so quickly. (b) For, lest they should consider within themselves (how strange), that a human being should have such power as this, and if a human being has power to effect such things, why then one ought to be persuaded by that man, he adds: (f) not only is this our craft in danger to be set at naught, but also, as if forsooth alleging a greater consideration, the temple of the great goddess Diana, etc. (c) whom all Asia and the world worships. Acts 19:27 (g) And when they heard, they were filled with wrath, and shouted, Great is Diana of the Ephesians! Acts 19:28 For each city had its proper gods. (d) They thought to make their voice a barrier against the Divine Spirit. Children indeed, these Greeks! (h) And their feeling was as if by their voice they could reinstate the worship of her, and undo what had taken place! And the whole city, etc. Acts 19:29 See a disorderly multitude! And when Paul, etc. Acts 19:30 Paul then wished to enter in that he might harangue them: for he took his persecutions as occasions for teaching: but the disciples suffered him not. Mark, how great forethought we always find them taking for him. At the very first they brought him out that they might not (in his person) receive a mortal blow; and yet they had heard him say, I must also see Rome. But it was providential that he so predicts beforehand, that they might not be confounded at the event. But they would not that he should even suffer any evil. And certain of the Asiarchs besought him that he would not enter into the theatre. Knowing his eagerness, they besought him: so much did all the believers love him.— And they drew Alexander, etc. Acts 19:33 This Alexander, why did he wish to plead? Was he accused? No, but it was to find an opportunity, and overturn the whole matter, and inflame the anger of the people. But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians. Acts 19:34 Do you mark the inordinate rage? Well, and with rebuke does the town clerk say, What man is there that knows not how that the city of the Ephesians —  Acts 19:35 (coming to the point) which they were frightened about. Is it this, says he, that you do not worship her? And he does not say, That knows not Diana, but, our city, that it always worshipped her. Seeing then that these things cannot be spoken against. Acts 19:36 Why then do ye make a question about them, as if these things were not plain? (b) Then he quietly chides them, showing that they had come together without reason. And to do nothing rashly, he says. Showing that they had acted rashly. (a) For you have brought hither, etc. Acts 19:37 They wanted to make religion the pretext for what concerned their own money-making: (c) and it was not right on account of private charges to hold a public assembly. For he put them to a nonplus, and left them not a word to say for themselves. There being no cause, he says, for this concourse, for which (matter) we shall not be able to give the account. Acts 19:40 See how prudently, how cleverly, the unbelievers (act). Thus he extinguished their wrath. For as it is easily kindled, so also is it easily extinguished. And when he had thus spoken, it says, he dismissed the assembly. Acts 19:41

Do you see how God permits trials, and by them stirs up and awakens the disciples, and makes them more energetic? Then let us not sink down under trials: for He Himself will also make the way of escape, that we may be able to bear them. 1 Corinthians 10:13 Nothing so makes friends, and rivets them so firmly, as affliction: nothing so fastens and compacts the souls of believers: nothing is so seasonable for us teachers in order that the things said by us may be heard. For the hearer when he is in ease is listless and indolent, and seems to suffer annoyance from the speaker: but when he is in affliction and distress, he falls into a great longing for the hearing. For when distressed in his soul, he seeks on all sides to find comfort for his affliction: and the preaching brings no small comfort. What then, you will say, of the Jews? How was it that in consequence of their weakheartedness, they did not hear? Why, they were Jews, those ever weak and miserable creatures: and besides, the affliction in their case was great, but we speak of affliction in moderation. For observe: they expected to be freed from the evils that encompassed them, and they fell into numberless greater evils: now this is no common distress to the soul. Afflictions cut us off from the sympathy we have for the present world, as appears in this, that we wish for death immediately, and cease to be loving of the body: which very thing is the greatest part of wisdom, to have no hankering, no ties to the present life. The soul which is afflicted does not wish to be concerned about many things: repose and stillness are all it desired, content for its part to have done with the things present, even though there be nothing else to follow. As the body when wearied and distressed does not wish to indulge in amours, or gormandizing, but only to repose and lie down in quiet; so the soul, harassed by numberless evils, is urgent to be at rest and quiet. The soul which is at ease is (apt to be) fluttered, alarmed, unsettled: whereas in this there is no vacuity, no running to waste: and the one is more manly, the other more childish; the one has more gravity, in the other more levity. And as some light substance, when it falls upon deep water, is tossed to and fro, just so is the soul when it falls into great rejoicing. Moreover, that our greatest faults arise out of overmuch pleasure, any one may see. Come, if you will, let us represent to ourselves two houses, the one where people are marrying, the other where they are mourning: let us enter in imagination into each: let us see which is better than the other. Why, that of the mourner will be found full of seriousness (φιλοσοφίας); that of the marrying person, full of indecency. For look, (here are) shameful words, unrestrained laughter, more unrestrained motions, both dress and gait full of indecency, words fraught with mere nonsense and foolery: in short, all is ridicule there, all ridiculous. I do not say the marriage is this; God forbid; but the accompaniments of the marriage. Then nature is beside itself in excess of riot. Instead of human beings, those present become brute creatures, some neighing like horses, others kicking like asses: such utter license, such dissolute unrestraint: nothing serious, nothing noble: (it is) the devil’s pomp, cymbals, and pipes, and songs teeming with fornication and adultery. But not so in that house where there is mourning; all is well-ordered there: such silence, such repose, such composure; nothing disorderly, nothing extravagant: and if any one does speak, every word he utters is fraught with true philosophy: and then the wonderful circumstance is, that at such times not men only, but even servants and women speak like philosophers— for such is the nature of sorrow — and while they seem to be consoling the mourner, they in fact utter numberless truths full of sound philosophy. Prayers are there to begin with, that the affliction may stop there, and go no further: many a one comforting the sufferer, and recitals without number of the many who have the like cause for mourning. For what is man? (they ask) (and thereupon) a serious examination of our nature — aye, then, what is man! (and upon this) an impeachment of the life (present) and its worthlessness, a reminding (one another) of things to come, of the Judgment. (So from both these scenes) each returns home: from the wedding, grieved, because he himself is not in the enjoyment of the like good fortune; from the mourning, light-hearted, because he has not himself undergone the like affliction, and having all his inward fever quenched. But what will you? Shall we take for another contrast the prisons and the theatres? For the one is a place of suffering, the other of pleasure. Let us again examine. In the former there is seriousness of mind; for where there is sadness, there must needs be seriousness. He who aforetime was rich, and inflated with his own importance, now will even suffer any common person to converse with him, fear and sorrow, like some mightier fire, having fallen on his soul, and softening down his harshness: then he becomes humble, then of a sad countenance, then he feels the changes of life, then he bears up manfully against everything. But in a theatre all is the reverse of this — laughter, ribaldry, devil’s pomp, dissoluteness, waste of time, useless spending of days, planning for extravagant lust, adultery made a study of, practical training to fornication, schooling in intemperance, encouragement to filthiness, matter for laughter, patterns for the practice of indecency. Not so the prison: there you will find humbleness of mind, exhoration, incentive to seriousness, contempt of worldly things; (these) are all trodden under foot and spurned and, fear stands over (the man there), as a schoolmaster over a child, controlling him to all his duties. But if you will, let us examine in a different way. I should like you to meet a man on his return from a theatre, and another coming out of prison; and while you would see the soul of the one fluttered, perturbed, actually tied and bound, that of the other you would see enlarged, set free, buoyant as on wings. For the one returns from the theatre, enfettered by the sight of the women there, bearing about chains harder than any iron, the scenes, the words, the gestures, that he saw there. But the other on his return from the prison, released from all (bounds), will no longer think that he suffers any evil as comparing his own case with that of (those) others. (To think) that he is not in bonds will make him thankful ever after; he will despise human affairs, as seeing so many rich men there in calamity, men (once) having power to do many and great things, and now lying bound there: and if he should suffer anything unjustly, he will bear up against this also; for of this too there were many examples there: he will be led to reflect upon the Judgment to come and will shudder, seeing here (in the earthly prison) how it will be there. For as it is with one here shut up in prison, so in that world also before the Judgment, before the Day that is to come. Towards wife, children, and servants, he will be more gentle.

Homily 43 on the Acts of the Apostles

There was need of much comforting after that uproar. Accordingly, having done this, he goes into Macedonia, and then into Greece. For, it says, when he had gone over those parts, and had given them much exhortation, he came into Greece, and there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia. (v. 2, 3.) Again he is persecuted by the Jews, and goes into Macedonia. And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. These going before tarried for us at Troas. (v. 4, 5.) But how does he call Timothy a man of Thessalonica? This is not his meaning, but, Of Thessalonians, Aristarchus and Secundus and Gaius: of Derbe, Timothy, etc., these, he says, went before him to Troas, preparing the way for him. And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days. Acts 20:6 For it seems to me that he made a point of keeping the feasts in the large cities. From Philippi, where the affair of the prison had taken place. This was his third coming into Macedonia, and it is a high testimony that he bears to the Philippians, which is the reason why he makes some stay there. And upon the day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. Acts 20:7 It was then the (season between Easter and) Pentecost. See how everything was subordinate to the preaching. It was also, it says, the Lord’s day. Not even during night-time was he silent, nay he discoursed the rather then, because of stillness. Mark how he both made a long discourse, and beyond the time of supper itself. But the Devil disturbed the feast — not that he prevailed, however — by plunging the hearer in sleep, and causing him to fall down. And, it says, there were many lights in the upper chamber, where they were gathered together. And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. And Paul went down, and fell on him, and embracing him, said, Trouble not yourselves; for his life is in him. When he therefore had come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. And they brought the young man alive, and were not a little comforted. Acts 20:8-12 But observe, I pray you, the theatre, how crowded it was: and the miracle, what it was. He was sitting in a window, at dead of night. Such was their eagerness to hear him! Let us take shame to ourselves! Aye, but a Paul say you, was discoursing then. Yes, and Paul discourses now, or rather not Paul, either then or now, but Christ, and yet none cares to hear. No window in the case now, no importunity of hunger, or sleep, and yet we do not care to hear: no crowding in a narrow space here, nor any other such comfort. And the wonderful circumstance is, that though he was a youth, he was not listless and indifferent; and though (he felt himself) weighed down by sleep, he did not go away, nor yet fear the danger of falling down. It was not from listlessness that he slumbered, but from necessity of nature. But observe, I beseech you, so fervent was their zeal, that they even assembled in a third loft: for they had not a Church yet. Trouble not yourselves, he says. He said not, He shall come to life again, for I will raise him up: but mark the unassuming way in which he comforts them: for his life, says he, is in him. When he had come up again, and had broken bread, and eaten. This thing cut short the discourse; it did no harm, however. When he had eaten, it says, and discoursed a long while, even till break of day, so he departed. Do you mark the frugality of the supper? Do you observe how they passed the whole night? Such were their meals, that the hearers came away sober, and fit for hearing. But we, in what do we differ from dogs? Do you mark what a difference (between us and those men)? And they brought the young man alive, and, it says, were not a little comforted, both because they received him back alive, and because a miracle had been wrought. And we went before to ship, and sailed unto Thasos, there intending to take in Paul: for so had he appointed, minding himself to go afoot. Acts 20:13 We often find Paul parting from the disciples. For behold again, he himself goes afoot: giving them the easier way, and himself choosing the more painful. He went afoot, both that he might arrange many matters, and by way of training them to bear a parting from him. And when he had joined us at Thasos, having taken him on board, we came to Mytilene; and having sailed thence on the morrow, we come over against Chios — then they pass the island — and on the next day we touched at Samos, and having stopped at Trogylium, on the following day we came to Miletus. For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be in Jerusalem the day of Pentecost. Acts 20:14-16 Why this haste? Not for the sake of the feast, but of the multitude. At the same time, by this he conciliated the Jews, as being one that did honor the feasts, wishing to gain even his adversaries: at the same time also he delivers the word. Accordingly, see what great gain accrued, from all being present. But that the interests of the people of Ephesus might not be neglected on that account, he managed for this in a different way. But let us look over again what has been said.

Homily 44 on the Acts of the Apostles

Acts XX. 17-21

And from Miletus he sent to Ephesus, and called the elders of the Church. And when they had come to him, he said to them, You know, from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: and how I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God and faith toward our Lord Jesus Christ.

See him, hasting to sail by, and yet not overlooking them, but taking order for all. Having sent for the rulers, through those he discourses to them (the Ephesians): but it is worthy of admiration, how finding himself under a necessity of saying certain great things about himself, he tries to make the least he can of it (πειρἅτα μετριάζειν). You know. For just as Samuel, when about to deliver up the government to Saul says in their presence, Have I taken anything of your hands? You are witnesses, and God also 1 Samuel 12:3-5; (so Paul here). David also, when disbelieved, says, I was with the flock keeping my father’s sheep: and when the bear came, I scared her away with my hands 1 Samuel 17:34-35: and Paul himself too says to the Corinthians, I have become a fool; you have compelled me. 2 Corinthians 12:11 Nay, God Himself also does the same, not speaking of himself upon any and every occasion, but only when He is disbelieved, then He brings up His benefits. Accordingly, see what Paul does here: first he adduces their own testimony: that you may not imagine his words to be mere boasting, he calls the hearers themselves as witnesses of the things he says, since he was not likely to speak lies in their presence. This is the excellence of a teacher, to have for witnesses of his merits those who are his disciples. And what is wonderful, Not for one day nor for two, says he, have I continued doing this. He wishes to cheer them for the future, that they may bravely bear all things, both the parting from him, and the trials about to take place — just as it was in the case of Moses and Joshua. And see how he begins: How I have been with you the whole time, serving the Lord with all humility of mind. Observe, what most becomes rulers: hating pride Exodus 18:21, Septuagint, says (Moses): which (qualification) is especially in point for rulers, because to them there is (almost) a necessity of becoming arrogant. This (humility) is the groundwork of all that is good, as in fact Christ says, Blessed are the poor in spirit. Matthew 5:3 And (here) not simply, with humility of mind, but, with all humility. For there are many kinds of humility, in word and in action, towards rulers, and toward the ruled. Will you that I mention to you some kinds of humility? There are some who are lowly towards those who are lowly, and high towards the high: this is not the character of humility. Some then are such. Then, that he may not seem to be arrogant, he lays a foundation beforehand, removing that suspicion: For, if, says he, I have acted ‘with all humility of mind,’ it is not from arrogance that I say the things I say. Then for his gentleness, ever with much condescension making them his fellows. With you, he says, have I been, serving the Lord; he makes the good works common to them with himself: none of it his own peculiar. What? (you will say) why, against God could he possibly bear himself arrogantly? And yet there are many who do bear themselves arrogantly against God: but this man not even against his own disciples. This is the merit of a teacher, by his own achievements of virtue to form the character of his disciples. Then for his fortitude, upon which also he is very concise. With many tears, he says, and temptations which befell me by the lying in wait of the Jews. Do you see that he grieves at their doings? But here too he seems to show how sympathizing he was: for he suffered for those who were going to perdition, for the doers themselves: what was done to himself, he even rejoiced at it; for he belonged to that band which rejoiced that they were counted worthy to suffer shame for that Name Acts 5:41: and again he says, Now I rejoice in my sufferings for you Colossians 1:24: and again, For our light affliction, which is but for the moment, works for us a far more exceeding and eternal weight of glory. 2 Corinthians 4:17. These things, however, he says, by way of making the least of his merits (μετριάζων). But there he show his fortitude, not so much of daring, as of enduring: I, says he, have been evil entreated, but it was with you: and what is indeed the grievous part of the business, at the hands of Jews. Observe, he puts here both love and fortitude. Mark, here, I pray you, a character of teaching: I kept back nothing, he says, ungrudging fullness, unshrinking promptness — of what was profitable unto you: because there were things which they did not need to learn. For as the hiding some things would have been like grudging, so the saying all things would be folly. This is why he adds, that was profitable unto you. But have showed you, and have taught you: have not only said, but also taught: not doing this either as a mere matter of form. For that this is what he means, observe what he says: publicly, and from house to house: thereby representing the exceeding toil, the great earnestness and endurance. Both Jews, and Greeks. Not (addressing myself) to you alone. Testifying: here, the boldness of speech: and that, even though we do no good, yet we must speak: for this is the meaning of testifying, when we speak to those who do not pay attention: and so the word διαμαρτύρασθαι is for the most part used. I call heaven and earth to witness Deuteronomy 4:26, διαμαρτύρομαι, Moses says: and now Paul himself, Διαμαρτυρόμενος both to Jews and Greeks repentance toward God. What do you testify? That they should be careful about their manner of life: that they should repent, and draw near to God. Both to Jews and Greeks — for neither did the Jews know Him — both by reason of their works, he says, repentance towards God, and, by reason that they knew not the Son, he adds, and faith in the Lord Jesus. To what end, then, do you say these things? To what end do you put them in mind of them? What has come of it? Have you anything to lay to their charge? Having first alarmed their feeling, then he adds, And now, behold, I go bound in the Spirit unto Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost witnesses in every city, saying that bonds and afflictions abide me. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the Gospel of the grace of God. Acts 20:22-24. Wherefore says he this? By way of preparing them to be always ready to meet dangers, whether seen or unseen, and in all things to obey the Spirit. He shows that it is for great objects that he is led away from them. Save that the Holy Ghost, he says, in every city witnesses to me saying — to show that he departs willingly; that (see Hom. xlv. p. 273) you may not imagine it any bond or necessity, when he says, bound in the Spirit— that in every city bonds and afflictions await me. Then also he adds this, I count not my life dear, until I shall have fulfilled my course and the ministry, which I received of the Lord Jesus. Until I shall have finished my course, says he, with joy. Do you mark how (clearly) these were the words not of one lamenting, but of one who forbore to make the most (of his troubles) (μετριάζοντος), of one who would instruct those (whom he addressed), and sympathize with them in the things which were befalling He says not, I grieve indeed, but one must needs bear it: but, says he, of none of those things do I make account, neither do I have, i.e. account my life dear to me. Why this again? Not to extol himself, but to teach them, as by the former words, humility, so by these, fortitude and boldness: I have it not precious, i.e. I love it not before this: I account it more precious to finish my course, to testify. And he says not, to preach, to teach — but what says he? to testify (διαμαρτύρασθαι)— the Gospel of the grace of God. He is about to say something more uncomfortable (φορτικώτερον), namely, I am pure from the blood of all men (because on my part) there is nothing lacking: he is about to lay upon them the whole weight and burden: so he first mollifies their feelings by saying, And now behold I know that you shall see my face no more. The consolation is twofold: both that my face you shall see no more, for in heart I am with you: and that it was not they alone (who should see him no more): for, you shall see my face no more, you all, among whom I have gone about preaching the Kingdom. So that he may well (say), “Wherefore I take you to record (read διὸ μαρτ . for διαμαρτ.) — seeing I shall be with you no more — that I am pure from the blood of all men. Acts 20:26 Do you mark how he terrifies them, and troubled and afflicted as their souls are, how hard he rubs them (ἐ πιτρίβει)? But it was necessary. For I have not shunned, he says, to declare unto you all the counsel of God. Acts 20:27 Why then, he who does not speak, has blood to answer for: that is, murder! Nothing could be more terrifying than this. He shows that they also, if they do it not, have blood to answer for. So, whereas he seems to be justifying himself, in fact he is terrifying them. Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost has made you overseers (or, bishops) to feed the Church of God (see note 3), which He has purchased with His own blood. Acts 20:28 Do you mark? He enjoins them two things. Neither success in bringing others right of itself is any gain — for, I fear, he says, lest by any means, when I have preached to others, I myself should be a cast-away 1 Corinthians 9:27; nor the being diligent for one’s self alone. For such an one is selfish, and seeks his own good only, and is like to him who buried his talent. Take heed to yourselves: this he says, not because our own salvation is more precious than that of the flock, but because, when we take heed to ourselves, then the flock also is a gainer. In which the Holy Ghost has made you overseers, to feed the Church of God. See, it is from the Spirit you have your ordination. This is one constraint: then he says, To feed the Church of the Lord. Lo! Another obligation: the Church is the Lord’s. And a third: which He has purchased with His own blood. It shows how precious the concern is; that the peril is about no small matters, seeing that even His own blood He spared not. He indeed, that he might reconcile those who were enemies, poured out even His blood: but thou, even when they have become your friends, are not able to retain them. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Acts 20:29 Again he engages (ἐ πιστρέφει) them from another quarter, from the things which should come after: as when he says, We wrestle not against flesh and blood. After my departing, he says, grievous wolves shall enter in among you Ephesians 6:12; twofold the evil, both that he himself would not be present, and that others would assail them. Then why depart, if you know this beforehand? The Spirit draws me, he says. Both wolves, and grievous, not sparing the flock; and what is worse, even from among your own selves: the grievous thing (this), when the war is moreover an intestine war. The matter is exceeding serious, for it is the Church of the Lord: great the peril for with blood He redeemed it: mighty the war, and twofold. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Acts 20:30 How then? What comfort shall there be? Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. Acts 20:31 See how many strong expressions are here: with tears, and night and day, and every one. For it was not that if he saw many, then he came in (to the work), but even were it for a single soul, he was capable of doing everything (for that one soul). So it was, in fact, that he compacted them together (συνεκρότησεν) (so firmly as he did). Enough done on my part: three years have I remained: they had establishing enough, he says; enough of roofing. With tears, he says. Do you see that the tears were on this account? The bad man grieves not: grieve thou: perhaps he will grieve also. As, when the sick man sees his physician partaking of food, he also is incited to do the same: so likewise here, when he sees you weeping, he is softened: he will be a good and great man.

Homily 45 on the Acts of the Apostles

What he does when writing in an Epistle, this he does also when speaking in council: from exhorting, he ends with prayer: for since he had much alarmed them by saying, Grievous wolves shall enter in among you Acts 20:29, therefore, not to overpower them, and make them lose all self-possession, observe the consolation (he gives). And now, he says, as always, I commend you, brethren, to God, and to the word of His grace: that is, to His grace: it is grace that saves. He constantly puts them in mind of grace, to make them more earnest as being debtors, and to persuade them to have confidence. Which is able to build you up. He does not say, to build, but, to build up, showing that they had (already) been built. Then he puts them in mind of the hope to come; to give you an inheritance, he says, among all them which are sanctified. Then exhortation again: I have coveted no man’s silver, or gold, or apparel. Acts 20:33 He takes away that which is the root of evils, the love of money. Silver, or gold, he says. He says not, I have not taken, but, not even coveted. No great thing this, but what follows after is great. Yea, you yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have showed you all things, how that so laboring, you ought to support the weak. (v. 34, 35.) Observe him employed in work and not simply that, but toiling. These hands have ministered unto my necessities, and to them that were with me: so as to put them to shame. And see how worthily of them. For he says not, You ought to show yourselves superior to money, but what? to support the weak — not all indiscriminately — and to hear the word of the Lord which He spoke, It is more blessed to give than to receive. For lest any one should think that it was spoken with reference to them, and that he gave himself for an ensample, as he elsewhere says, giving an ensample to you Philippians 3:17, he added the declaration of Christ, Who said, It is more blessed to give than to receive. He prayed over them while exhorting them: he shows it both by action, — And when he had thus spoken, he kneeled down, and prayed with them all, Acts 20:36— he did not simply pray, but with much feeling: (κατανύξεως): great was the consolation — and by his saying, I commend you to the Lord. And they all wept sore, and fell on Paul’s neck and kissed him, sorrowing most of all for the words which he spoke, that they should see his face no more. (v. 37, 38.) He had said, that grievous wolves should enter in; had said, I am pure from the blood of all men: and yet the thing that grieved them most of all was this, that they should see him no more: since indeed it was this that made the war grievous. And they accompanied them, it says, unto the ship. And it came to pass, that after we had torn ourselves from them— so much did they love him, such was their affection towards him — and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara: and finding a ship sailing over unto Phenicia, we went aboard, and set forth. Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre Acts 21:1-3: he came to Lycia, and having left Cyprus, he sailed down to Tyre— for there the ship was to unlade her burden. And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem. Acts 21:4 They too prophesy of the afflictions. It is so ordered that they should be spoken by them also, that none might imagine that Paul said those things without cause, and only by way of boasting. And there again they part from each other with prayer. And when we had accomplished those days, we departed, and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed. And when we had taken our leave one of another, we took ship; and they returned home again. And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day. And the next day we that were of Paul’s company departed, and came unto Cæsarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. Acts 21:5-8 Having come to Cæsarea, it says, we abode with Philip, which was one of the seven. And the same man had four daughters, virgins, which did prophesy. Acts 21:9 But it is not these that foretell to Paul, though they were prophetesses; it is Agabus. And as we tarried there many days, there came down from Judea a certain prophet, named Agabus. And when he had come unto us, he took Paul’s girdle, and bound his own hands and feet, and said, Thus says the Holy Ghost, So shall the Jews at Jerusalem bind the man that owns this girdle, and shall deliver him into the hands of the Gentiles. (v. 10, 11.) He who formerly had declared about the famine, the same says, This man, who owns this girdle, thus shall they bind. Acts 11:28 The same that the prophets used to do, representing events to the sight, when they spoke about the captivity — as did Ezekiel — the same did this (Agabus). And, what is the grievous part of the business, deliver him into the hands of the Gentiles. And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem. Acts 21:12 Many even besought him not to depart, and still he would not comply. Then Paul answered, What mean ye to weep and to break mine heart? Acts 21:13 Do you mark? Lest, having heard that saying, I go bound in the Spirit Acts 20:22, you should imagine it a matter of necessity, or that he fell into it ignorantly, therefore these things are foretold. But they wept, and he comforted them, grieving at their tears. For, what mean ye, he says, to weep and to break my heart? Nothing could be more affectionate: because he saw them weeping, he grieved, he that felt no pain at his own trials. For I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. And when he would not be persuaded, we ceased, saying, The will of the Lord be done. (v. 13, 14.) You do me wrong in doing this: for do I grieve? Then they ceased, when he said, to break my heart. I weep, he says, for you, not on account of my own sufferings: as for those (men), I am willing even to die for them. But let us look over again what has been said.

(Recapitulation.) Silver, or gold, or apparel, etc. ch. 20:33, 34; 1 Corinthians 9; 2 Corinthians 11 So then, it was not in Corinth only that they did this — they that corrupted the disciples, but in Asia as well. But he nowhere casts this up as a reproach to the Ephesians, when writing to them. And why? Because he did not fall upon any subject that obliged him to speak of this. But to the Corinthians he says, My boasting has not been stopped in the regions of Achaia. 2 Corinthians 11:10 And he does not say, You did not give to me; but, Silver, or gold, or apparel, I coveted not, that it might not seem to be their doing, that they had not given. And he does not say, From no man have I coveted the necessaries of life, that again it might not look like accusing them: but he covertly hints as much, seeing that he provided subsistence for others as well as himself. See how he worked with earnestness, night and day discoursing (to others), with tears warning each one of them. Acts 20:31 (Here) again he puts them in fear: I have showed you all things, he says: you cannot take refuge in the plea of ignorance: have shown you by works how that so laboring you ought to work. And he does not say, that to receive is bad, but that not to receive is better. For, remember, he says, the words of the Lord which he spoke: It is more blessed to give than to receive. Acts 20:35 And where said He this? Perhaps the Apostles delivered it by unwritten tradition; or else it is plain from (recorded sayings, from) which one could infer it. For in fact here he has shown both boldness in meeting dangers, sympathy with those over whom he ruled, teaching with (unshrinking) boldness, humility, (voluntary) poverty: but, what we have here is even more than that poverty. For if He says there (in the Gospel), If you will be perfect, sell what you have and give to the poor Matthew 19:21, when, besides receiving nothing himself, he provides sustenance for others also, what could equal this? It is one degree to fling away one’s possessions; a second, to be sufficient for the supply of one’s own necessities: a third, to provide for others also; a fourth, for one (to do all this) who preaches and has a right to receive. So that here is a man far better than those who merely forego possessions. Thus it is right to support the weak: this is (indeed) sympathy with the weak; for to give from the labors of others, is easy. And they fell on his neck, it says, and wept. Acts 20:37 He shows their affection also by saying, Upon his neck, as taking a last and yet a last embrace, such was the love they conceived from his discourse, such the spell of love that bound them. For if we groan when simply parting from each other, although we know that we shall receive one another back again, what a tearing away of themselves it must have been to them! Methinks Paul also wept. Having torn ourselves away, he says: he shows the violence of it by saying, having torn ourselves away from them. And with reason: otherwise they could never have got to sea. What means, We came with a straight course unto Coos? Instead of saying, we did not go round nor make stay in other places. Then unto Rhodes. Acts 21:1 See how he hurries on. And finding a ship sailing over unto Phenicia. Acts 21:2 Possibly that ship (in which they had come) was making a stay there: wherefore they shifted to another, and not having found one going to Cæsarea, but (finding this) for Phenice, they embarked in it (and pursued their voyage), having left Cyprus also and Syria: but the expression, having left it on the left hand, is not said simply (in that meaning), but that they made speed not to get to Syria either. We landed at Tyre. Acts 21:3 Then they tarry with the brethren seven days. Now that they had come near to Jerusalem, they no longer run. (b) Who said to Paul through the Spirit, that he should not go up to Jerusalem. Acts 21:4 Observe how, when the Spirit does not forbid, he complies. They said, Adventure not yourself into the theatre, and he did not adventure Acts 19:31: often they bore him off (from dangers), and he complied: again he escaped by a window: and now, though numberless persons, so to say, beseech him, both those at Tyre and those at Cæsarea, weeping also and predicting numberless dangers, he refuses to comply. And yet it is not (merely), they predicted the dangers, but said by the Spirit. If then the Spirit bade, why did he gainsay? By the Spirit, that is, they knowing by the Spirit (what would be the consequences, said to him): for of course it does not mean that the exhortation they made was by the Spirit. For they did not simply foretell to him the dangers (through the Spirit), but (added of themselves) that it behooved him not to go up — sparing him. But after we had accomplished the days, i.e. had fulfilled the appointed days, we separated, and went on our way: they all bringing us on our way with wives and children. Acts 21:5— See how great was the entreaty. And again they part with prayer. Also in Ptolemais they stay one day, but in Cæsarea many. Acts 21:6-8 (a) Now that they are near to Jerusalem, they no longer hurry. For observe, I pray you, all the days. After the day of unleavened bread they came to Troas in five days Acts 20:6; then they there spent seven; in all, twelve: then to Thasos, to Mytilene, to Trogylium and over against Chios, and to Samos and Miletus Acts 20:13-17; eighteen in all. Then to Cos, to Rhodes, to Patara, twenty-one: then say five to Tyre; twenty-six: there seven; thirty-three; Ptolemais, thirty-four; then to Cæsarea, many days Acts 21:1-10; and then, thereafter, the prophet puts them up thence. (c) When Paul has heard that he has to suffer numberless perils, then he is in haste, not flinging himself upon the dangers but accounting it to be the command of the Spirit. (e) And Agabus does not say, They shall bind Paul, that he may not seem to speak upon agreement (with Paul), but the man that owns this girdle Acts 21:11— so then he had a girdle also. But when they could not persuade him — this was why they wept — then they held their peace. Do you mark the resignation? Do you mark the affection? They held their peace, it says, saying, The will of the Lord be done. Acts 21:12-14 (g) The Lord, say they, Himself will do that which is pleasing in his sight. For they perceived that it was the will of God. Else Paul would not be so bent (upon going)— he that on all (other occasions delivers himself out of dangers. (d) And after these, days, it says, having taken up our baggage — i.e. having received the (supplies) necessary for the journey — we went up to Jerusalem. Acts 21:15 And there went with us also certain of the disciples from Cæsarea, bringing us to one with whom we should lodge, one Mnason, an ancient disciple of Cyprus. Acts 21:16 And when we had come to Jerusalem, the brethren received us gladly. Acts 21:17 (f) Bringing us, it says, (to him) with whom we should lodge — not to the church: for on the former occasion Acts 15:4, when they went up concerning the decrees, they lodged with the Church, but now with a certain ancient disciple. (The expression) shows that the preaching had been going on a long time: whence it seems to me that this writer in the Acts epitomizes the events of many years, relating (only) the matters of chief importance. (h) So unwilling were they to burden the Church, when there was another to lodge them; and so little did they stand upon their dignity. The brethren, it says, received us gladly. Affairs among the Jews were now full of peace: there was not much warfare (among them). Bringing us, it says, to one with whom we should lodge. Paul was the he entertained. Perchance some one of you says: Aye, if it were given me to entertain Paul as a , I readily and with much eagerness would do this. Lo! It is in your power to entertain Paul’s Master for your , and you will not: for he that receives one of these least, he says, receives Me. Matthew 18:5; Luke 9:48 By how much the brother may be least, so much the more does Christ come to you through him. For he that receives the great, often does it from vainglory also; but he that receives the small, does it purely for Christ’s sake. It is in your power to entertain even the Father of Christ as your , and thou will not: for, I was a stranger, He says, and you took me in Matthew 25:35: and again, Unto one of the least of these the brethren that believe in Me, you have done it unto Me. Matthew 25:40 Though it be not Paul, yet if it be a believer and a brother, although the least, Christ comes to you through him. Open your house, take Him in. He that receives a prophet, He says, shall receive a prophet’s reward. Matthew 10:41 Therefore too he that receives Christ, shall receive the reward of him who has Christ for his . Do not thou disbelieve His words, but be believing. Himself has said, Through them I come to you: and that you may not disbelieve, He lays down both punishments for those who do not receive, and honors for those who do receive; since He would not have done this, unless both the person honored and the person insulted were Himself.  You received Me, He says, into your lodging, I will receive you into the Kingdom of My Father; you took away My hunger, I take away your sins; you saw Me bound, I see you loosed; you saw Me a stranger, I make you a citizen of heaven; you gave Me bread, I give you an entire Kingdom, that you may inherit and possess it. He says not, Receive, but, Inherit, the word which is spoken of those who have possession by right of ownership; as when we say, This have I inherited. Thou did it to Me in secret, I will proclaim it openly: and of your acts indeed I say, that they were of free gift, but Mine are of debt. For since thou, He says, began, I follow and come after: I am not ashamed to confess the benefits conferred on Me, nor from what things you freed Me, hunger and nakedness and wandering. Thou saw Me bound, you shall not behold the fire of hell; you saw Me sick, you shall not behold the torments nor the punishments. O hands, truly blessed, which minister in such services as these, which are accounted worthy to serve Christ! Feet which go into prisons for Christ’s sake, with ease defy the fire: no trial of bonds have they, (the hands) which saw Him bound! You clothed Him with a garment, and you put on a garment of salvation: you were in prison with Him, and with Him you find yourself in the Kingdom, not ashamed, knowing that you visited Him. The Patriarch knew not that he was entertaining Angels, and he did entertain them. Genesis 18:3 Let us take shame to ourselves, I beseech you: he was sitting in mid-day, being in a foreign land, where he had none inheritance, not so much as to set his foot on Acts 7:5: he was a stranger, and the stranger entertained strangers: for he was a citizen of heaven. Therefore, not even while he was on earth was he a stranger (to Him). We are rather strangers than that stranger, if we receive not strangers. He had no home, and his tent was his place of reception. And mark his liberality — he killed a calf, and kneaded fine meal: mark his ready mind — by himself and his wife: mark the unassuming manner — he worships and beseeches them. For all these qualities ought to be in that man who entertains strangers — readiness, cheerfulness, liberality. For the soul of the stranger is abashed, and feels ashamed; and unless (his host) show excessive joy, he is as (if) slighted, and goes away, and it becomes worse than not to have received him, his being received in this way. Therefore he worships them, therefore he welcomes them with speech, therefore with a seat. For who would have hesitated, knowing that this work was done unto Him? But we are not in a foreign land. If we will, we shall be able to imitate him. How many of the brethren are strangers? There is a common apartment, the Church, which we call the Xenon. Be inquisitive (περιεργάζεσθε), sit before the doors, receive those who come yourselves; though you may not wish to take them into your houses, at any rate in some other way (receive them), by supplying them with necessaries. Why, has not the Church means you will say? She has: but what is that to you? That they should be fed from the common funds of the Church, can that benefit you? If another man prays, does it follow that you are not bound to pray? Wherefore do you not say, Do not the priests pray? Then why should I pray? But I, you will say, give to him who cannot be received there. Give, though it be to that one: for what we are anxious for is this, that you should give at any rate. Hear what Paul says: That it may relieve them that are widows indeed, and that the Church be not burdened. 1 Timothy 5:16 Be it how you will, only do it. But I put it, not, that the Church be not burdened, but, that thou be not burdened; for at this rate you will do nothing, leaving all to the Church. This is why there is a common room set apart by the Church, that you may not say these things. The Church, say you, has lands, has money, and revenues. And has she not charges? I ask; and has she not a daily expenditure? No doubt, you will say. Why then do you not lend aid to her moderate means? I am ashamed indeed to say these things: however, I compel no man, if any one imagines what I am saying to be for gain. Make for yourself a -chamber in your own house: set up a bed there, set up a table there and a candlestick. cf. 2 Kings 4:10 For is it not absurd, that whereas, if soldiers should come, you have rooms set apart for them, and show much care for them, and furnish them with everything, because they keep off from you the visible war of this world, yet strangers have no place where they might abide? Gain a victory over the Church. Would you put us to shame? This do: surpass us in liberality: have a room, to which Christ may come; say, This is Christ’s cell; this building is set apart for Him. Be it but an underground chamber, and mean, He disdains it not. Naked and a stranger, Christ goes about, it is but a shelter He wants: afford it, though but this. Be not uncompassionate, nor inhuman; be not so earnest in worldly matters, so cold in spiritual. Let also the most faithful of your servants be the one entrusted with this office, and let him bring in the maimed, the beggars, and the homeless. These things I say to shame you. For you ought indeed to receive them in the upper part of your house; but if you will not do this, then though it be below, though but where your mules are housed, and your servants, there receive Christ. Perchance you shudder at hearing this. What then, when you do not even this? Behold, I exhort, behold, I bid you; let this be a matter to be taken up in earnest. But ye do not wish it thus, perhaps? Do it some other way. There are many poor men and poor women: set apart some one (of these) constantly to remain there: let the poor man be (your inmate) though but as a guard to your house: let him be to you wall and fence, shield and spear. Where alms are, the devil dares not approach, nor any other evil thing. Let us not overlook so great a gain. But now a place is set apart for a chariot, and for litters (βαστερνίοις) another; but for Christ Who is wandering, not even one! Abraham received the strangers in the place where he abode himself; his wife stood in the place of a servant, the guests in the place of masters. He knew not that he was receiving Christ; knew not that he was receiving Angels; so that had he known it, he would have lavished his whole substance. But we, who know that we receive Christ, show not even so much zeal as he did who thought that he was receiving men. But they are impostors, you will say, many of them, and unthankful. And for this the greater your reward, when you receive for the sake of Christ’s name. For if you know indeed that they are impostors, receive them not into your house: but if you dost not know this, why do you accuse them lightly? Therefore I tell them to go to the receiving house. But what kind of excuse is there for us, when we do not even receive those whom we know, but shut our doors against all? Let our house be Christ’s general receptacle: let us demand of them as a reward, not money, but that they make our house the receptacle for Christ; let us run about everywhere, let us drag them in, let us seize our booty: greater are the benefits we receive than what we confer. He does not bid you kill a calf: give thou bread to the hungry, raiment to the naked, shelter to the stranger. But that you may not make this your pretext, there is a common apartment, that of the Church; throw your money into that, and then you have received them: since (Abraham) there had the reward of those things also which were done by his servants. He gave the calf to a young man, and he hasted to dress it. Genesis 18:7 So well trained were his servants also! They ran, and murmured not as ours do: for he had made them pious. He drew them out to war, and they murmured not: so well disciplined were they. Genesis 14:14 For he had equal care for all as for himself: he all but said as Job did, We were alike formed in the same womb. Job 33:6 Therefore let us also take thought for their salvation, and let us make it our duty to care for our servants, that they may be good; and let our servants also be instructed in the things pertaining to God. Then will virtue not be difficult to us, if we train them orderly. Just as in war, when the soldiers are well-disciplined, the general carries on war easily, but the contrary happens, when this is not so; and when the sailors too are of one mind, the pilot easily handles the rudder-strings; so here likewise. For say now, if your servants have been so schooled, you will not be easily exasperated, you will not have to find fault, will not be made angry, will not need to abuse them. It may be, you will even stand in awe of your servants, if they are worthy of admiration, and they will be helpers with you, and will give you good counsel. But from all these shall all things proceed that are pleasing to God, and thus shall the whole house be filled with blessing, and we, performing things pleasing to God, shall enjoy abundant succor from above, unto which may we all attain, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost, together be glory, might, honor, now and ever, world without end. Amen.

Homily 46 on the Acts of the Apostles

This was the Bishop of Jerusalem; and to him (Paul) is sent on an earlier occasion. This (James) was brother of the Lord; a great and admirable man. (To him, it says,) Paul entered in with us. Mark the (Bishop’s) unassuming behavior: and the elders (were present). Again Paul relates to them the things relating to the Gentiles, not indulging in vainglory, God forbid, but wishing to show forth the mercy of God, and to fill them with great joy. Acts 15 See accordingly: when they heard it, it says, they glorified God,— not praised nor admired Paul: for in such wise had he narrated, as referring all to Him — and said to him, You see, brother, how many thousands of Jews there are which believed. Observe with what modest deference they too speak: they said to him: not (James) as Bishop discourses authoritatively, but they take Paul as partner with them in their view; You see, brother: as though immediately and at the outset apologizing for themselves, and saying, We did not wish this. Do you see the necessity of the thing? ‘how many thousands,’ say they, ‘of Jews there are which’ have come together. And they say not, how many thousands we have made catechumens, but, there are. And these, say they, are all zealous for the law. Acts 21:20 Two reasons — the number of them, and their views. For neither had they been few, would it have been right to despise them: nor, if they were many and did not all cling to the law, would there have been need to make much account of them. Then also a third cause is given: And they all, it says, have been informed of you— they say not,have heard, but κατηχήθησαν, that is, so they have believed, and have been taught, that you teach apostasy from Moses to all the Jews which are among the Gentiles, by telling them not to circumcise their children, neither to walk after the customs. Acts 21:21 What is it therefore? The multitude must needs come together: for they will hear that you have come. Do therefore this that we say to you (v. 22, 23): they say these things as advising, not as commanding. We have four men which have a vow on them; them take, and purify yourself with them, and be at charges with them. Make your defense in act, not in word — that they may shave themselves, it says, and all may know that those things, whereof they were informed concerning you, are nothing; but that you yourself also walkest orderly, and keepest the law (v. 23, 24): they say not, teachest, but, of superabundance, that you yourself also keepest the law. For of course not this was the matter of chief interest, whether he did not teach others, but, that he did himself observe the law. What then (he might say), if the Gentiles should learn it? I shall injure them. How so? Say they, seeing that even we, the teachers of the Jews, have sent unto them. As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication. Acts 21:25 Here with a kind of remonstrance (ἐ ντρεπτικὥς), As we, say they, commanded them, although we are preachers to the Jews, so do thou, although a preacher to the Gentiles, cooperate with us. Observe Paul: he does not say, Well, but I can bring forward Timothy, whom I circumcised: well, but I can satisfy them by what I have to say (of myself): but he complied, and did all: for in fact thus was it expedient (to do). teachest apostacy from Moses, etc., was true or not. There certainly was truth in the charge. Paul maintained that the Mosaic law, as such, was not binding upon Christians. But it was against those who made it a yoke of bondage upon believers, that he waged a polemic. Where there was no imposition of the law as necessary to salvation, Paul in no way antagonized it, but rather trusted to the free working of the principles of the gospel to gradually accomplish the abolition of its rites and forms. The truth seems to be that Paul was tolerant of Judaism where it did not impose burdens upon believers or threaten the completeness and sufficiency of the gospel; he even accommodated himself to Jewish requirements, as in shaving his head at Cenchrea and circumcising Timothy. He never unnecessarily opposed the law of Moses, but taught that it had been fulfilled in Christ. So far as he accommodated himself to its ceremonies, it was only that he might remove prejudice and so win the Jews to Christ.—G.B.S.}}–> For it was one thing to take (effectual) measures for clearing himself, and another to have done these things without the knowledge of any (of the parties). It was a step open to no suspicion, the fact of his even bearing the expenses. Then Paul took the men, and the next day purifying himself with them entered into the temple, signifying the accomplishment of the days of purification, until that an offering should be offered for every one of them. Acts 21:26 Signifying, διαγγέλλων, i.e. καταγγέλλων, publicly notifying: so that it was he who made himself conspicuous. And when the seven days were about to be completed, the Jews from Asia — for (his arrival) most keeps times with theirs — when they saw him in the temple, stirred up all the people, and laid hands on him, crying out, Men of Israel, help: This is the man, that teaches all men everywhere against the people, and the law, and this place: and further brought Greeks also into the temple, and has polluted this holy place. (v. 27, 28.) Mark their habitual conduct, how turbulent we everywhere find it, how men who with or without reason make a clamor in the midst. For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple. And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple and immediately the doors were shut. (v. 29, 30.) Men of Israel, it says, help: this is the man that (teaches) against the people, and the law, and this place.— the things which most trouble them, the Temple and the Law. And Paul does not tax the Apostles with being the cause of these things to him. And they drew him, it says, out of the Temple: and the doors were shut. For they wished to kill him; and therefore were dragging him out, to do this with greater security. And as they went about to kill him, tidings came unto the tribune of the cohort, that all Jerusalem was in an uproar. Who immediately took soldiers and centurions, and ran down unto them: and when they saw the tribune and the soldiers, they left beating of Paul. Then the tribune came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done. And some cried one thing, some another, among the multitude. Acts 21:31-34 But the tribune having come down delivered him, and commanded him to be bound with two chains: (hereby) appeasing the anger of the people. And when he could not know the certainty for the tumult, he commanded him to be carried into the castle. And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people. For the multitude of the people followed after, crying, Away with him! Acts 21:34-36 What means, Away with him? that is, what they say with us according to the Roman custom, To the standards with him! And as Paul was to be led into the castle, he said to the tribune, May I speak unto you? Acts 21:37 In the act of being borne along up the stairs, he requests to say something to the tribune: and observe how quietly he does it. May I speak unto you? he says. Who said, Can you speak Greek? Are you not then that Egyptian, which before these days made an uproar, and leddest out into the wilderness four thousand men that were murderers? Acts 21:38 For (this Egyptian) was a revolutionary and seditious person. With regard to this then Paul clears himself, and * *

(Recapitulation.) Do therefore this that we say unto you, etc. (v. 23, 24.) He shows that it was not necessary to do this upon principle (προηγουμένως)— whence also they obtain his compliance — but that it was economy and condescension. As touching the Gentiles, etc. Acts 21:25 Why, then, this was no hindrance to the preaching, seeing they themselves legislated for them to this effect. Why, then, in his taking Peter to task he does not absolutely (ἁ πλὥς) charge him with doing wrong: for precisely what he does on this occasion himself, the same does Peter on that occasion, (merely) holding his peace, and establishing his doctrine. Galatians 2:11 And he says not, For why? It is not right to teach those among the Gentiles. It is not enough to have not (so) preached there, but there was need also to do something more, that those may be persuaded that you observe the law. The affair is one of condescension, be not alarmed. They do not advise him (to this course) sooner, until they have first spoken of the economy and the gain. And besides, the doing this in Jerusalem, is a thing to be borne. ‘Do thou this thing therefore’ here, that it may be in your power abroad to do the other. (b) The next day, it says, he took them Acts 21:26: he deferred it not; for when there is economy in the case, this is the way of it. (a) Jews from Asia having seen him, for it was natural that they were spending some days there, in the Temple. Acts 21:27 (c) Mark the economy (of Providence) that appeared (in this). (p. 279, note 1) After the (believing) Jews had been persuaded (concerning him), then it is that those (Jews of Asia) set upon him in order that those (believing Jews) may not also set upon him. Help, say they, ye men of Israel! as though it were some (monster) difficult to be caught, and hard to be overcome, that has fallen into their hands. All men, they say, everywhere, he ceases not to teach; not here only. And then the accusation (is) more aggravated by the present circumstances. And yet more, say they, he has polluted the temple, having brought into it men who are Greeks. Acts 21:28 And yet in Christ’s time there came up (Greeks) to worship John 12:20: true, but here it speaks of Greeks who had no mind to worship. And they seized Paul, etc. Acts 21:30-35 They no longer wanted laws nor courts of justice: they also beat him. But he forbore to make his defense then; he made it afterward: with reason; for they would not even have heard him then. Pray, why did they cry, Away with him? Acts 21:36 They feared he might escape them. Observe how submissively Paul speaks to the tribune. May I speak unto you? Then art not thou that Egyptian? (v. 37, 38.) This Egyptian, namely, was a cheat and impostor, and the devil expected to cast a cloud over (the Gospel) through him, and implicate both Christ and His Apostles in the charges pertaining to those (imposters): but he prevailed nothing, nay the truth became even more brilliant, being nothing defeated by the machinations of the devil, nay rather shining forth all the more. Since if there had not been impostors, and then these (Christ and His Apostles) had prevailed, perhaps some one might have laid hold upon this: but when those impostors did actually appear, this is the wonder. In order, says (the Apostle), that they which are approved may be made manifest. 1 Corinthians 11:19 And Gamaliel says, Before these days stood up Theudas. Then let us not grieve that heresies exist, seeing that false Christs wished to attack even Christ both before this and after; with a view to throw Him into the shade, but on every occasion we find the truth shining out transparent. So it was with the Prophets: there were false prophets, and by contrast with these they shone the more: just as disease enhances health, and darkness light, and tempest calm. There is no room left for the Greeks to say that (our teachers) were impostors and mountebanks: for those (that were such) were exposed. It was the same in the case of Moses: God suffered the magicians, on purpose that Moses might not be suspected to be a magician: He let them teach all men to what length magic can go in making a fantastic show: beyond this point they deceived not, but themselves confessed their defeat. Impostors do us no harm, rather do us good, if we will apply our mind to the matter. What then, you will say, if we are partners with them in common estimation? The estimation is not among us, but with those who have no judgment. Let not us greatly care for the estimation of the many, nor mind it more than needs. To God we live, not to men: in heaven we have our conversation, not on earth: there lie the awards and the prizes of our labors, thence we look for our praises, thence for our crowns. Thus far let us trouble ourselves about men — that we do not give and afford them a handle against us. But if, though we afford none, those choose to accuse us thoughtlessly and without discrimination, let us laugh, not weep. Provide thou things honest before the Lord and before men 2 Corinthians 8:21: if, though thou provide things honest, that man derides, give yourself no more concern (for that). You have your patterns in the Scriptures. For, says he, do I now persuade men or God? Galatians 1:10 and again, We persuade men, but we are made manifest unto God. 2 Corinthians 5:11 And Christ (spoke) thus of them that take offense: Let them alone, they be blind guides of the blind Matthew 15:14; and again, Woe unto you, when all men speak well of you Luke 6:26: and again, Let your works shine, that men may see, and glorify your Father which is in heaven. Matthew 5:16 And, Whoever shall offend one of these little ones, it were better for him that a millstone were hanged about his neck, and he were drowned in the depths of the sea. Matthew 18:6

Homily 47 on the Acts of the Apostles

Acts XXI. 39, 40

But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and I beseech you, suffer me to speak unto the people. And when he had given him license, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spoke unto them in the Hebrew tongue, saying.

Observe how, when he discourses to those that are without, he does not decline availing himself of the aids afforded by the laws. Here he awes the tribune by the name of his city. And again, elsewhere he said, Openly, uncondemned, Romans as we are, they have cast us into prison. Acts 19:37 For since the tribune said, Are you that Egyptian? he immediately drew him off from that surmise: then, that he may not be thought to deny his nation, he says at once, I am a Jew: he means his religion. (b) What then? He did not deny (that he was a Christian): God forbid: for he was both a Jew and a Christian, observing what things he ought: since indeed he, most of all men, did obey the law: (a) as in fact he elsewhere calls himself, Under the law to Christ. 1 Corinthians 9:21 What is this, I pray? (c) The man that believes in Christ. And when discoursing with Peter, he says: We, Jews by nature. — But I beseech you, suffer me to speak unto the people. Galatians 2:15 And this is a proof, that he does not speak lies, seeing he takes all as his witnesses. Observe again how mildly he speaks. This again is a very strong argument that he is chargeable with no crime, his being so ready to make his defense, and his wishing to come to discourse with the people of the Jews. See a man well-prepared (τεταγμένον ἄνδρα)!— Mark the providential ordering of the thing: unless the tribune had come, unless he had bound him, he would not have desired to speak for his defense, he would not have obtained the silence he did. Standing on the stairs. Then there was the additional facility afforded by the locality, that he should have a high place to harangue them from — in chains too! What spectacle could be equal to this, to see Paul, bound with two chains, and haranguing the people! (To see him,) how he was not a whit perturbed, not a whit confused; how, seeing as he did so great a multitude all hostility against him, the ruler standing by, he first of all made them desist from their anger: then, how prudently (he does this). Just what he does in his Epistle to the Hebrews, the same he does here: first he attracts them by the sound of their common mother tongue: then by his mildness itself. He spoke unto them, it says, in the Hebrew tongue, saying, Men, brethren, and fathers, hear ye my defense which I make now unto you. Acts 22:1 Mark his address, at once so free from all flattery, and so expressive of meekness. For he says not, Masters, nor Lords, but, Brethren, just the word they most liked: I am no alien from. you, he says, nor against you. Men, he says, brethren, and fathers: this, a term of honor, that of kindred. Hear ye, says he, my— he says not, teaching, nor harangue, but, my defense which I now make unto you. He puts himself in the posture of a suppliant. And when they heard that he spoke in the Hebrew tongue to them, they kept the more silence. Acts 22:2 Do you observe how the using the same tongue subdued them? In fact, they had a sort of awe for that language. Observe also how he prepares the way for his discourse, beginning thus: I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as you all are this day. Acts 22:3 I am a man, he says, which am a Jew: which thing they liked most of all to hear; born in Tarsus, a city of Cilicia. That they may not again think him to be of another nation, he adds his religion: but brought up in this city. (p. 282, note 4.) He shows how great was his zeal for the worship, inasmuch as having left his native city, which was so great and so remote too, he chose to be brought up here for the Law’s sake. See how from the beginning he attached himself to the law. But this he says, not only to defend himself to them, but to show that not by human intent was he led to the preaching of the Gospel, but by a Divine power: else, having been so educated, he would not have suddenly changed. For if indeed he had been one of the common order of men, it might have been reasonable to suspect this: but if he was of the number of those who were most of all bound by the law, it was not likely that he should change lightly, and without strong necessity. But perhaps some one may say: To have been brought up here proves nothing: for what if you came here for the purpose of trading, or for some other cause? Therefore he says, at the feet of Gamaliel: and not simply, by Gamaliel, but at his feet, showing his perseverance, his assiduity, his zeal for the hearing, and his great reverence for the man. Taught according to the perfect manner of the law of the fathers. Not simply, the law, but the law of the fathers; showing that he was such from the beginning, and not merely one that knew the Law. All this seems indeed to be spoken on their side, but in fact it told against them, since he, knowing the law, forsook it. Yes: but what if you indeed knew the law accurately, but did not vindicate it, no, nor love it? Being a zealot, he adds: not simply (one that knew it). Then, since it was a high encomium he had passed upon himself, he makes it theirs as well as his, adding, As ye all are this day. For he shows that they act not from any human object, but from zeal for God; gratifying them, and preoccupying their minds, and getting a hold upon them in a way that did no harm. Then he brings forward proofs also, saying, and I persecuted this way unto the death, binding and delivering into prisons both men and women. As also the high priest does bear me witness, and all the estate of the elders (v. 4, 5): How does this appear. As witnesses he brings forward the high-priest himself and the elders. He says indeed, Being a zealot, as you (Hom. xix. p. 123): but he shows by his actions, that he went beyond them. For I did not wait for an opportunity of seizing them: I both stirred up the priests, and undertook journeys: I did not confine my attacks, as you did, to men, I extended them to women also: both binding, and casting into prisons both men and women.

This testimony is incontrovertible; the (unbelief) of the Jews (is left) without excuse. See how many witnesses he brings forward, the elders, the high-priest, and those in the city. Observe his defense, how it is not of cowardly fear (for himself, that he pleads), no, but for teaching and indoctrination. For had not the hearers been stones, they would have felt the force of what he was saying. For up to this point he had themselves as witnesses: the rest, however, was without witnesses: From whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished. And it came to pass, that, as I made my journey, and had come near unto Damascus about noon, suddenly there shone from heaven a great light round about me. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why do you persecute Me? And I answered, Who are Thou, Lord? And he said to me, I am Jesus of Nazareth, Whom you persecute. (v. 6, 7, 8.) Why then, these very things ought to have been held worthy of credit, from those that went before: otherwise he would not have undergone such a revolution. How if he is only making a fine story of it, say you? Answer me, Why did he suddenly fling away all this zeal? Because he looked for honor? And yet he got just the contrary. But an easy life, perhaps? No, nor that either. Well but something else? Why it is not in the power of thought to invent any other object. So then, leaving it to themselves to draw the inference, he narrates the facts. As I came near, he says, unto Damascus, about noonday. See how great was the excess of the light. What if he is only making a fine story, say you? Those who were with him are witnesses, who led him by the hand, who saw the light. And they that were with me saw indeed the light, and were afraid; but they heard not the voice of Him that spoke to me. Acts 22:9 But in another place he says, Hearing the voice, but seeing no man. Acts 9:7 It is not at variance: no, there were two voices, that of Paul and the Lord’s voice: in that place, the writer means Paul’s voice (Hom. xix. p. 124, note 2); as in fact (Paul) here adds, The voice of Him that spoke unto me. Seeing no man: he does not say, that they did not see the light: but, no man, that is, none speaking. And good reason that it should be so, since it behooved him alone to have that voice vouchsafed unto him. For if indeed they also had heard it, (the miracle) would not have been so great. Since persons of grosser minds are persuaded more by sight, those saw the light, and were afraid. In fact, neither did the light take so much effect on them, as it did on him: for it even blinded his eyes: by that which befell him, (God) gave them also an opportunity of recovering their sight, if they had the mind. It seems to me at least, that their not believing was providentially ordered, that they might be unexceptionable witnesses. And he said to me it says, I am Jesus of Nazareth, Whom you persecute. comp. Acts 9:5 Well is the name of the city (Nazareth) also added, that they might recognize (the Person): moreover, the Apostles also spoke thus. ch. 2:22; 4:10; 10:38 And Himself bore witness, that they were persecuting Him. And they that were with me saw indeed the light, and were afraid, but they heard not the voice of Him that spoke to me. And I said, What shall I do, Lord? And the Lord said to me, Arise, and go into Damascus; and there it shall be told you of all things which are appointed for you to do. And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus. And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there, came unto me, and stood, and said to me, Brother Saul, receive your sight. And the same hour I looked up upon him. Enter into the city, it says, and there it shall be spoken to you of all that is appointed for you to do. Acts 22:10-13 Lo! Again another witness. And see how unexceptionable he makes him also. And one Ananias, he says, a devout man according to the law, — so far is it from being anything alien!— having a good report of all the Jews that dwelt (there). And I in the same hour received sight. Then follows the testimony borne by the facts. Observe how it is interwoven, of persons and facts; and the persons, both of their own and of aliens: the priests, the elders, and his fellow-travellers: the facts, what he did and what was done to him: and facts bear witness to facts, not persons only. Then Ananias, an alien; then the fact itself, the recovery of sight; then a great prophecy. And he said, The God of our fathers has chosen you, that you should know His will, and see That Just One. Acts 22:14 It is well said, Of the fathers, to show that they were not Jews, but aliens from the law, and that it was not from zeal (for the law) that they were acting. That you should know His will. Why then His will is this. See how in the form of narrative it is teaching. And see That Just One, and hear the voice of His mouth. For you shall be His witness unto all men of what you have seen and heard. And see, he says, that Just One. Acts 22:15 For the present he says no more than this: if He is Just, they are guilty. And hear the voice of His mouth. See how high he raises the fact! For you shall be His witness— for this, because you will not betray the sight and hearing (i.e. prove false to) — both of what you have seen, and of what you have heard: by means of both the senses he claims his faith, fullness — to all men. And now why do you tarry? Arise, and be baptized, and wash away your sins, calling on His name. Acts 22:16 Here it is a great thing he has uttered. For he said not, Be baptized in His name: but, calling on the name of Christ. It shows that He is God: since it is not lawful to call upon any other, save God. Then he shows also, that he himself was not compelled: for, I said, says he, What must I do? Nothing is (left) without witness: no; he brings forward the witness of a whole city, seeing they had beheld him led by the hand. But see the prophecy fulfilled. To all men, it is said. For he did become a witness to Him, and a witness as it ought to be; by what he suffered, by what he did, and by what he said. Such witnesses ought we also to be, and not to betray the things we have been entrusted withal: I speak not only of doctrines, but also of the manner of life.

For observe: because he had seen, because he had heard, he bears witness to all men, and nothing hindered him. We too bear witness (Mod. text have heard) that there is a Resurrection and numberless good things: we are bound to bear witness of this to all men. Yes, and we do bear witness, you will say, and do believe. How; when you act the contrary? Say now: if any one should call himself a Christian, and then having apostatized should hold with the Jews, would this testimony suffice? By no means: for men would desire the testimony which is borne by the actions. Just so, if we say that there is a Resurrection and numberless good things, and then despise those things and prefer the things here, who will believe us? Not what we say, but what we do, is what all men look to. You shall be a witness, it says, unto all men: not only to the friendly, but also to the unbelievers: for this is what witnesses are for; not to persuade those who know, but those who know not. Let us be trustworthy witnesses. But how shall we be trustworthy? By the life we lead. The Jews assaulted him: our passions assault us, bidding us abjure our testimony. But let us not obey them: we are witnesses from God. (Christ) is judged that He is not God: He has sent us to bear witness to Him. Let us bear witness and persuade those who have to decide the point: if we do not bear witness, we have to answer for their error also. But if in a court of justice, where worldly matters come in question, nobody would receive a witness full of numberless vices, much less here, where such (and so great) are the matters to be considered. We say, that we have heard Christ, and that we believe the things which He has promised: Show it, say they, by your works: for your life bears witness of the contrary — that you do not believe. Say, shall we look at the money-getting people, the rapacious, the covetous? The people that mourn and wail, that build and busy themselves in all sorts of things, as though they were never to die? You do not believe that you shall die, a thing so plain and evident: and how shall we believe you when you bear witness? For there are, there are many men, whose state of mind is just as if they were not to die. For when in a lengthened old age they set about building and planting, when will they take death into their calculations? It will be no small punishment to us that we were called to bear witness, but were not able to bear witness of the things that we have seen. We have seen Angels with our eyes, yea, more clearly than those who have (visibly) beheld them. We shall be (Mod. text Then let us be) witnesses to Christ: for not those only are martyrs, (or witnesses, whom we so call), but ourselves also. This is why they are called martyrs, because when bidden to abjure (the faith), they endure all things, that they may speak the truth: and we, when we are bidden by our passions to abjure, let us not be overcome. Gold says: Say that Christ is not Christ. Then listen not to it as to God, but despise its biddings. The evil lusts profess that they know God, but in works they deny Him. Titus 1:16 For this is not to witness, but the contrary. And indeed that others should deny (Him) is nothing wonderful: but that we who have been called to bear witness should deny Him, is a grievous and a heinous thing: this of all things does the greatest hurt to our cause. It shall be to (your)selves for a testimony. Luke 21:13, He says: but (this is) when we ourselves stand to it firmly. If we would all bear witness to Christ, we should quickly persuade the greater number of the heathen. It is a great thing, my beloved, the life (one leads). Let a man be savage as a beast, let him openly condemn you on account of your doctrine, yet he secretly approves, yet he will praise, yet he will admire. For say, whence can an excellent life proceed? From no source, except from a Divine Power working in us. What if there be heathen also of such a character? If anywhere any of them be such, it is partly from nature, partly from vainglory. Will you learn what a brilliancy there is in a good life, what a force of persuasion it has? Many of the heretics have thus prevailed, and while their doctrines are corrupt, yet the greater part of men out of reverence for their (virtuous) life did not go on to examine their doctrine: and many even condemning them on account of their doctrine, reverence them on account of their life: not rightly indeed, but still so it is, that they do thus feel (towards them). This has brought slanders on the awful articles of our creed, this has turned everything upside down, that no one takes any account of good living: this is a mischief to the faith. We say that Christ is God; numberless other arguments we bring forward, and this one among the rest, that He has persuaded all men to live rightly: but this is the case with few. The badness of the life is a mischief to the doctrine of the Resurrection, to that of the immortality of the soul, to that of the Judgment: many other (false doctrines) too it draws on with itself, fate, necessity, denial of a Providence. For the soul being immersed in numberless vices, by way of consolations to itself tries to devise these, that it may not be pained in having to reflect that there is a Judgment, and that virtue and vice lie in our own power. (Such a) life works numberless evils, it makes men beasts, and more irrational than beasts: for what things are in each several nature of the beasts, these it has often collected together in one man, and turned everything upside down. This is why the devil has brought in the doctrine of Fate: this is why he has said that the world is without a Providence (Hom. ii. p. 15): this is why he advances his hypothesis of good natures, and evil natures, and his hypothesis of evil (uncreated and) without beginning, and material (in its essence): and, in short, all the rest of it, that he may ruin our life. For it is not possible for a man who is of such a life either to recover himself from corrupt doctrines, or to remain in a sound faith: but of inevitable necessity he must receive all this. For I do not think, for my part, that of those who do not live aright, there could be easily found any who do not hold numberless satanical devices — as, that there is a nativity (or birth-fate) (γένεσις), that things happen at random, that all is hap-hazard and chance-medley. Wherefore I beseech you let us have a care for good living, that we may not receive evil doctrines. Cain received for punishment that he should be (ever) groaning and trembling. Genesis 4:14 Such are the wicked, and being conscious within themselves of numberless bad things, often they start out of their sleep, their thoughts are full of tumult, their eyes full of perturbation; everything is fraught for them with misgivings, everything alarms them, their soul is replete with grievous expectation and cowardly apprehension, contracted with impotent fear and trembling. Nothing can be more effeminate than such a soul, nothing more inane. Like madmen, it has no self-possession. For it were well for it that in the enjoyment of calm and quiet it were enabled to take knowledge of its proper nobility. But when all things terrify and throw it into perturbation, dreams, and words, and gestures, and forebodings, indiscriminately, when will it be able to look into itself, being thus troubled and amazed? Let us therefore do away with its fear, let us break asunder its bonds. For were there no other punishment, what punishment could exceed this — to be living always in fear, never to have confidence, never to be at ease? Therefore knowing these things assuredly, let us keep ourselves in a state of calm and be careful to practise virtue, that maintaining both sound doctrines and an upright life, we may without offense pass through this life present, and be enabled to attain unto the good things which God has promised to them that love Him, through the grace and mercy of His only-begotten Son, with Whom to the Father and the Holy Ghost together be glory, might, honor, now and ever, world without end. Amen.

Homily 48 on the Acts of the Apostles

See how he thrusts himself (into danger), I came, he says, after that vision, to Jerusalem. I was in a trance, etc. Again, this is without witness: but observe, the witness follows from the result. He said, They will not receive your testimony: they did not receive it. And yet from calculations of reason the surmise should have been this, that they would assuredly receive him. For I was the man that made war upon the Christians: so that they ought to have received him. Here he establishes two things: both that they are without excuse, since they persecuted him contrary to all likelihood or calculation of reason; and, that Christ was God, as prophesying things contrary to expectation, and as not looking to past things, but fore-knowing the things to come. How then does He say, He shall bear My name before the Gentiles and kings and children of Israel? Acts 9:15 Not, certainly persuade. Besides which, on other occasions we find the Jews were persuaded, but here they were not. Where most of all they ought to have been persuaded, as knowing his former zeal (in their cause), here they were not persuaded. And when the blood of Your martyr Stephen, etc. See where again his discourse terminates, namely, in the forcible main point (εἰς τὸ ἱσχυρὸν κεφάλαιον): that it was he that persecuted, and not only persecuted but killed, nay, had he ten thousand hands (μυρίαις χερσὶν ἀναιρὥν) would have used them all to kill Stephen. He reminded them of the murderous spirit heinously indulged (by him and them). Then of course above all they would not endure him, since this convicted them; and truly the prophecy was having its fulfilment: great the zeal, vehement the accusation, and the Jews themselves witnesses of the truth of Christ! And he said to me, Depart: for I will send you far hence unto the Gentiles. And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live. (v. 21, 22.) The Jews would not endure to hear out all his harangue, but excessively fired by their wrath, they shouted, it says, Away with him; for it is not fit that he should live. And as they cried out, and cast off their clothes, and threw dust into the air, the tribune commanded him to be brought into the castle, and bade that he should be examined by scourging; that he might know wherefore they cried so against him. (v. 23, 24.) Whereas both the tribune ought to have examined whether these things were so — yes, and the Jews themselves too — or, if they were not so, to have ordered him to be scourged, he bade examine him by scourging, that he might know for what cause they so clamored against him. And yet he ought to have learned from those clamorers, and to have asked whether they laid hold upon anything of the things spoken: instead of that, without more ado he indulges his arbitrary will and pleasure, and acts with a view to gratify them: for he did not look to this, how he should do a righteous thing, but only how he might stop their rage unrighteous as it was. And as they bound him with thongs, Paul said to the centurion that stood by, Is it lawful for you to scourge a man that is a Roman and uncondemned? Acts 22:25 Paul lied not, God forbid: for he was a Roman: if there was nothing else, he would have been afraid (to pretend this), lest he should be found out, and suffer a worse punishment. (See Sueton. Vit. Claud. §25.) And observe he does not say it peremptorily (ἁ πλὥς), but, Is it lawful for you? The charges brought are two, both its being without examination, and his being a Roman. They held this as a great privilege, at that time: for they say that (it was only) from the time of Hadrian that all were named Romans, but of old it was not so. He would have been contemptible had he been scourged: but as it is, he puts them into greater fear (than they him). Had they scourged him, they would also have dismissed the whole matter, or even have killed him; but as it is, the result is not so. See how God permits many (good results) to be brought about quite in a human way, both in the case of the Apostles and of the rest (of mankind). Mark how they suspected the thing to be a pretext, and that in calling himself a Roman, Paul lied: perhaps surmising this from his poverty. When the centurion heard that, he went and told the tribune, saying, Take heed what you do, for this man is a Roman. Then the tribune came, and said to him, Tell me, are you a Roman? He said, Yea. And the tribune answered, With a great sum obtained I this freedom. And Paul said, But I was free born. Then straightway they departed from him which should have examined him: and the tribune also was afraid, after he knew that he was a Roman, and because he had bound him. Acts 22:26-29— But I, he says, was free born. So then his father also was a Roman. What then comes of this? He bound him, and brought him down to the Jews. On the morrow, because he would have known the certainty whereof he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them. Acts 22:30 He discourses not now to the multitude, nor to the people. And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day. Acts 23:1 What he means is this: I am not conscious to myself of having wronged you at all, or of having done anything worthy of these bonds. What then said the high priest? Right justly, and ruler-like, and mildly: And the high priest Ananias commanded them that stood by him to smite him on the mouth. Then said Paul unto him, God shall smite you, you whited wall: for do you sit to judge me after the law, and commandest me to be smitten contrary to the law? And they that stood by said, Do you revile God’s high priest? Then said Paul, I knew not, brethren, that he was the high priest: for it is written, You shall not speak evil of the ruler of your people. Acts 23:3-5 Because I knew not that he was high priest. Some say, Why then does he defend himself as if it was matter of accusation, and adds, You shall not speak evil of the ruler of your people? For if he were not the ruler, was it right for no better reason than that to abuse (him or any) other? He says himself, Being reviled, we bless; being persecuted, we suffer it 1 Corinthians 4:12; but here he does the contrary, and not only reviles, but curses. They are the words of boldness, rather than of anger; he did not choose to appear in a contemptible light to the tribune. For suppose the tribune himself had spared to scourge him, only as he was about to be delivered up to the Jews, his being beaten by their servants would have more emboldened him: this is why Paul does not attack the servant, but the person who gave the order. But that saying, Thou whited wall, and do you sit to judge me after the law? (is) instead of, Being (yourself) a culprit: as if he had said, And (yourself) worthy of stripes without number. See accordingly how greatly they were struck with his boldness; for whereas the point was to have overthrown the whole matter, they rather commend him. (infra, v. 9.) For it is written, etc. He wishes to show that he thus speaks, not from fear, nor because (Ananias) did not deserve to be called this, but from obedience to the law in this point also. And indeed I am fully persuaded that he did not know that it was the high priest, sittest thou to judge me?’—But he pretends ignorance: an ignorance which does no harm, but is an ‘economy’ (οἰκονομοῦσαν): for reserve (μεταχειρισμὸς) may be more forcible than speaking out (παρρησία): an unseasonable παρρησία often hinders the truth: a seasonable μεταχ. as often advances it.”}}–> since he had returned now after a long interval, and was not in the habit of constant intercourse with the Jews; seeing him too in the midst among many others: for the high priest was no longer easy to be seen at a glance, there being many of them and diverse. So, it seems to me, in this also he spoke with a view to his plea against them: by way of showing that he does obey the law; therefore he (thus) exculpates himself.

(Recapitulation.) (b) But let us review what has been said. (a) And when I was came again to Jerusalem, etc. Acts 22:17 How was it, that being a Jew, and there brought up and taught, he did not stay there? Nor did he abide there, unless he had a mind to furnish numberless occasions against him: everywhere just like an exile, fleeing about from place to place. (c) While I prayed in the temple, he says, it came to pass that I was in a trance. (To show) that it was not simply a phantom of the imagination, therefore while he prayed (the Lord) stood by him. And he shows that it was not from fear of their dangers that he fled, but because they would not receive his testimony. Acts 22:18 But why said he They know I imprisoned? Acts 22:19 Not to gainsay Christ, but because he wished to learn this which was so contrary to all reasonable expectation. Christ, however, did not teach him (this), but only bade him depart, and he obeys: so obedient is he. And they lifted up their voices, it says, and said, Away with him: it is not fit that this fellow should live. Acts 22:22 Nay, you are the persons not fit to live; not he, who in everything obeys God. O villains and murderers! And shaking out their clothes, it says, they threw dust into the air Acts 22:23, to make insurrection more fierce, because they wished to frighten the governor. And observe; they do not say what the charge was, as in fact they had nothing to allege, but only think to strike terror by their shouting. The tribune commanded, etc. and yet he ought to have learned from the accusers, wherefore they cried so against him. And as they bound him, etc. And the chief captain was afraid, after he learned that he was a Roman. Why then it was no falsehood. On the morrow, because he would know the certainty wherefore he was accused of the Jews, etc., he brought him down before the council. Acts 22:24-30 This he should have done at the outset. He brought him in, loosed. This above all the Jews would not know what to make of. And Paul, it says, earnestly beholding them. It shows his boldness, and how it awed them (τὸ ἐντρεπτικόν). Then the high priest Ananias. etc. ch. 23:1, 2 Why, what has he said that was affronting? What is he beaten for? Why what hardihood, what shamelessness! Therefore (Paul) set him down (with a rebuke): God shall smite you thou whited wall. Acts 23:3 Accordingly (Ananias) himself is put to a stand, and dares not say a word: only those about him could not bear Paul’s boldness. They saw a man ready to die * * * for if this was the case, (Paul) had but to hold his peace, and the tribune would have taken him, and gone his way; he would have sacrificed him to them. He both shows that he suffers willingly what he suffers, and thus excuses himself before them, not that he wished to excuse himself to them — since as for those, he even strongly condemns them — but for the sake of the people. Violating the law, do you command me to be beaten? Well may he say so: for to kill a man who had done (them) no injury, and that an innocent person, was a violating of the law. For neither was it abuse that was spoken by him, unless one would call Christ’s words abusive, when He says, Woe unto you, Scribes and Pharisees, for you are like whited walls. Matthew 23:27 True, you will say: but if he had said it before he had been beaten, it would have betokened not anger, but boldness. But I have mentioned the reason of this. And (at this rate) we often find Christ Himself speaking abusively to the Jews when abused by them; as when He says, Do not think that I will accuse you. John 5:45 But this is not abuse, God forbid. See, with what gentleness he addresses these men: I knew not, he says, that he was God’s high priest (v. 4, 5): and, (to show) that he was not dissembling (εἰρωνεύεται) he adds, You shall not speak evil of the ruler of your people. He even confesses him to be still ruler. Let us also learn the gentleness also, that in both the one and the other we may be perfect. For one must look narrowly into them, to learn what the one is and what the other: narrowly, because these virtues have their corresponding vices hard by them: mere forwardness passing itself off for boldness, mere cowardice for gentleness: and need being to scan them, lest any person possessing the vice should seem to have the virtue: which would be just as if a person should fancy that he was cohabiting with the mistress, and not know that it was the servant-maid. What then is gentleness, and what mere cowardice? When others are wronged, and we do not take their part, but hold our peace, this is cowardice: when we are the persons ill-treated, and we bear it, this is gentleness. What is boldness? Again the same, when others are the persons for whom we contend. What forwardness? When it is in our own cause that we are willing to fight. So that magnanimity and boldness go together, as also (mere) forwardness and (mere) cowardice. For he that (does not) resent on his own behalf, will hardly but resent on behalf of others: and he that does not stand up for his own cause, will hardly fail to stand up for others. For when our habitual disposition is pure from passion, it admits virtue also. Just as a body when free from fever admits strength, so the soul, unless it be corrupted by the passions, admits strength. It betokens great strength, this gentleness; it needs a generous and a gallant soul, and one of exceeding loftiness, this gentleness. Or, think you, is it a small thing to suffer ill, and not be exasperated? Indeed one would not err if in speaking of the disposition to stand up for our neighbors, one should call it the spirit of manly courage. For he that has had the strength to be able to overcome so strong a passion (as this of selfishness), will have the strength to dare the attack on another. For instance, these are two passions, cowardice and anger: if you have overcome anger, it is very plain that you overcome cowardice also: but you get the mastery over anger, by being gentle: therefore (do so) with cowardice also, and you will be manly. Again, if you have not got the better of anger, you have become forward and pugnacious; but not having got the better of this, neither can you get the better of fear; consequently, you will be a coward too: and the case is the same as with the body; if it be weak, it is quickly overcome both by cold and heat: for such is the ill temperament, but the good temperament is able to stand all (changes). Again, greatness of soul is a virtue, and hard by it stands prodigality: economy is a virtue, the being a good manager; hard by it stands parsimony and meanness. Come, let us again collate and compare the virtues (with their vices). Well, then, the prodigal person is not to be called great-minded. How should he? The man who is overcome by numberless passions, how should he be great of soul? For this is not despising money; it is only the being ordered about by other passions: for just as a man, if he were at the beck and bidding of robbers to obey their orders, could not be free (so it is here). His large spending does not come of his contempt of money, but simply from his not knowing how to dispose of it properly: else, were it possible both to keep it and to lay it out on his pleasure, this is what he would like. But he that spends his money on fit objects, this is the man of high soul: for it is truly a high soul, that which is not in slavery to passion, which accounts money to be nothing. Again, economy is a good thing: for thus that will be the best manager, who spends in a proper manner, and not at random without management. But parsimony is not the same thing with this. For the former indeed, not even when an urgent necessity demands, touches the principal of his money: but the latter will be brother to the former. Well, then, we will put together the man of great soul, and the prudent economist, as also the prodigal and the mean man: for both of these are thus affected from littleness of soul, as those others are (from the opposite). Let us not then call him high-souled, who simply spends, but him who spends aright: nor let us call the economical manager mean and parsimonious, but him who is unseasonably sparing of his money.

Homily 49 on the Acts of the Apostles

Again he discourses simply as man, and he does not on all occasions alike enjoy the benefit of supernatural aid. I am a Pharisee, the son of a Pharisee: both in this, and in what comes after it, he wished to divide the multitude, which had an evil unanimity against him. And he does not speak a falsehood here either: for he was a Pharisee by descent from his ancestors. Of the hope and resurrection of the dead I am called in question. For since they would not say for what reason they arraigned him, he is compelled therefore to declare it himself. But the Pharisees, it says, confess both. And yet there are three things: how then does he say both? Spirit and Angel is put as one. When he is on their side, then they plead for him. And there arose a great cry: and the scribes that were of the Pharisees’ part arose, and strove, saying, We find no evil in this man: but (what) if a spirit has spoken to him, or an angel? Acts 23:9 Why did they not plead for him before this? Do you observe, how, when the passions give way, the truth is discovered? Where is the crime, say they, if an angel has spoken to him, or a spirit? Paul gives them no handle against him. And when there arose a great dissension, the tribune, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle. Acts 23:10 The tribune is afraid of his being pulled in pieces, now that he has said that he is a Roman: and the matter was not without danger. Do you observe that Paul had a right to profess himself a Roman? Else, neither would (the tribune) have been afraid now. So it remains that the soldiers must bear him off by force. But when the wretches saw all to be without avail, they take the whole matter into their own hands, as they would fain have done before, but were prevented: and their wickedness stops nowhere, though it received so many checks: and yet how many things were providentially ordered, on purpose that they might settle down from their rage, and learn those things through which they might possibly recover themselves! But none the less do they set upon him. Sufficient for proof of his innocence was even this, that the man was saved when at the point to be pulled in pieces, and that with these so great dangers about him, he escaped them all. And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as you have testified of Me in Jerusalem, so must thou bear witness also at Rome. And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul. And they were more than forty which had made this conspiracy. Acts 23:11-13 They bound themselves under a curse, it says. See how vehement and revengeful they are in their malice! What means, bound under a curse? Why then those men are accused forever, seeing they did not kill Paul. And forty together. For such is the nature of that nation: when there needs concerting together for a good object, not even two concur with each other: but when it is for an evil object, the entire people does it. And they admit the rulers also as accomplices. And they came to the chief priests and elders, and said, We have bound ourselves under a great curse that we will eat nothing until we have slain Paul. Now therefore ye with the council signify to the tribune that he bring him down unto you tomorrow, as though ye would enquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him. And when Paul’s sister’s son heard of their lying in wait, he went and entered into the castle, and told Paul. Then Paul called one of the centurions unto him, and said, Bring this young man unto the tribune: For he has a certain thing to tell him. So he took him, and brought him to the tribune, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto you, who has something to say unto you. Then the tribune took him by the hand, and went with him aside privately, and asked him, What is that you have to tell me? And he said, the Jews have agreed to desire you that you would bring down Paul tomorrow into the council, as though they would enquire somewhat of him more perfectly. But do not thou yield unto them for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from you. So the tribune then let the young man depart, and charged him, See thou tell no man that you have showed these things to me. Acts 23:14-22. Again he is saved by man’s forethought. And observe: Paul lets no man learn this, not even the centurion, that the matter might not become known. And the centurion having come, reported to the tribune. And it is well done of the tribune also, that he bids him keep it secret, that it might not become known: moreover he gives his orders to the centurions only, at the time when the thing was to be done: and so Paul is sent into Cæsarea, that there too he might discourse in a greater theatre and before a more splendid audience: that so the Jews may not be able to say, If we had seen Paul, we would have believed— if we had heard him teaching. Therefore this excuse too is cut off from them. And the Lord, it said, stood by him, and said, Be of good cheer: for as you have testified of Me in Jerusalem, so must thou bear witness also at Rome. (Yet) even after He has appeared to him, He again suffers him to be saved by man’s means. And one may well be astonished at Paul; he was not taken aback, neither said, Why, what is this? Have I then been deceived by Christ? but he believed: yet, because he believed, he did not therefore sleep: no; what was in his own power by means of human wisdom, he did not abandon. Bound themselves by a curse: it was a kind of necessity that those men fastened on themselves by the curse. That they would neither eat nor drink. Behold fasting the mother of murder! Just as Herod imposed on himself that necessity by his oath, so also do these. For such are the devil’s (ways): under the pretext forsooth of piety he sets his traps. And they came to the chief priests, etc. And yet they ought to have come (to the tribune), ought to have laid a charge, and assembled a court of justice: for these are not the doings for priests, but for captains of banditti, these are not the doings for rulers, but for ruffians. They endeavor also to corrupt the ruler: but it was providentially ordered, to the intent that he also should learn of their plot. For not (only) by their having nothing to say, but also by their secret attempt, they convicted themselves that they were naught. It is likely too that after (Paul had gone) the chief priests came to (the tribune) making their request, and were put to shame. For of course he would not have liked either to deny or to grant their request. How came he to believe (the young man’s tale)? He did so in consequence of what had already taken place; because it was likely they would do this also. And observe their wickedness: they as good as laid a necessity on the chief priests also: for if they undertook so great a thing themselves, and engaged themselves in the whole risk, much more ought those to do thus much. Do you observe, how Paul is held innocent by those that are without, as was also Christ by Pilate? See their malice brought to naught: they delivered him up, to kill and condemn him: but the result is just the contrary; he is both saved, and held innocent. For had it not been so, he would have been pulled in pieces: had it not been so, he would have perished, he would have been condemned. And not only does (the tribune) rescue him from the rush (made upon him), but also from much other (violence): see how he becomes a minister to him, insomuch that without risk he is carried off safe with so large a force. And he called unto him two centurions, saying, Make ready two hundred soldiers to go to Cæsarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night; and provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor. And he wrote a letter after this manner: Claudius Lysias unto the most excellent governor Felix sends greeting. This man was taken of the Jews, and should have been killed of them: then came I with an army, and rescued him, having understood that he was a Roman. And when I would have known the cause wherefore they accused him, I brought him forth into their council: whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds. And when it was told me how that the Jews laid wait for the man, I sent straightway to you, and gave commandment to his accusers also to say before you what they had against him. Fare well. Acts 23:23-30. See how the letter speaks for him as a defense — for it says, I found nothing worthy of death, but as accusation against them (rather) than against him. About to have been killed of them: so set upon his death were they. First, I came with the army, and rescued him: then also I brought him down unto them: and not even so did they find anything to lay to his charge: and when they ought to have been stricken with fear and shame for the former act, they again attempt to kill him, insomuch that again his cause became all the more clear. And his accusers, he says, I have sent unto you: that at the tribunal where these things are more strictly examined, he may be proved guiltless.

Homily 50 on the Acts of the Apostles

ike some king whom his body-guards escort, so did these convey Paul; in such numbers too, and by night, for fear of the wrath of the people. Now then you will say that they have got him out of the city, they desist from their violence? No indeed. But (the tribune) would not have sent him off with such care for his safety, but that while he himself had found nothing amiss in him, he knew the murderous disposition of his adversaries. And when the governor had read the letter, he asked of what province he was. And when he understood that he was of Cilicia; I will hear you, said he, when your accusers are also come. Already Lysias has spoken for his exculpation; (but the Jews seek to) gain the hearer beforehand. And he ordered him to be kept in custody in Herod’s prætorium (v. 34, 35): again Paul is put in bonds. And after five days came down the high priest Ananias with the elders. See how for all this they do not desist; hindered as they were by obstacles without number, nevertheless they come, only to be put to shame here also. And with an orator, one Tertullus. And what need was there of an orator? Which (persons) also informed the governor against Paul. Acts 24:1 See how this man also from the very outset (b) with his praises seeks to gain the judge beforehand. And when he was called forth, Tertullus began to accuse him, saying, Seeing that by you we enjoy great quietness, and that very worthy deeds are done unto this nation by your providence, we accept it always, and in all places, most noble Felix, with all thankfulness. (v. 2, 3.) Then as having much to say, he passes by the rest: Notwithstanding, that I be not further tedious unto you, I pray you that you would hear us of your clemency a few words. For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world. (a) As a revolutionary and seditious person he wishes to deliver him up. And yet, it might be answered, it is ye that have done this. (c) And see how he would put up the judge to a desire of punishing, seeing he had here an opportunity to coerce the man that turned the world upside down! As if they had achieved a meritorious action, they make much of it: Having found this fellow, etc., a mover of sedition, say they, among all the Jews throughout the world. (Had he been such), they would have proclaimed him as a benefactor and saviour of the nation! And a ringleader of the sect of the Nazarenes. (v. 4, 5.) They thought this likely to tell as a reproach — of the Nazarenes: and by this also they seek to damage him — for Nazareth was a mean place. And, we have found him, say they: see how maliciously they calumniate him: (found him), as if he had been always giving them the slip, and with difficulty they had succeeded in getting him: though he had been seven days in the Temple! Who also has gone about to profane the temple; whom we took, [and would have judged according to our law.] Acts 24:6 See how they insult even the Law; it was so like the Law, forsooth, to beat, to kill, to lie in wait! And then the accusation against Lysias: though he had no right, say they, to interfere, in the excess of his confidence he snatched him from us: [But the tribune Lysias came upon us, and with great violence took him away out of our hands, commanding his accusers to come unto you]: by examining of whom yourself may take knowledge of all these things, where of we accuse him. And the Jews also assented, saying that these things were so. Acts 24:7-9. What then says Paul? Then Paul; after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that you have been of many years a just judge unto this nation, I do the more cheerfully answer for myself. Acts 24:10 This is not the language of flattery, his testifying to the judge’s justice: no, the adulation was rather in that speech of the orator, By you we enjoy great quietness. If so, then why are you seditious? What Paul sought was justice. Knowing you to be a just judge, I cheerfully, says he, answer for myself. Then also he enforces this by the length of time: that (he had been judge) of many years. Because that you may understand, that there are yet but twelve days since I went up to Jerusalem for to worship. Acts 24:11 And what is this? (It means), that I could not immediately have raised a commotion. Because the accuser had nothing to show (as done) in Jerusalem, observe what he said: among all the Jews throughout the world. Therefore it is that Paul here forcibly attracts him — to worship, he says, I came up, so far am I from raising sedition — and lays a stress upon this point of justices being the strong point. And they neither found me in the Temple disputing with any man, neither raising up the people, neither in the Synagogues, nor in the city Acts 24:12; which in fact was the truth. And the accusers indeed use the term ringleader, as if it were a case of fighting and insurrection; but see how mildly Paul here answers. But this I confess unto you, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the Law and the Prophets: and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. (v. 14, 15.) The accusers were separating him (as an alien), but he identifies himself with the Law, as one of themselves. And in this, says he, do I exercise myself, to have always a conscience void of offense toward God and toward men. Now after many years I came to bring alms to my nation, and offerings. In which they found me purified in the temple, not with multitude, neither with tumult. (v. 16, 17, 18.) Why then did you come up? What brought you here? To worship, says he; to do alms. This was not the act of a factious person. Then also he casts out their person: but, says he, (they that found me, were) certain Jews from Asia, who ought to have been here before you, and object, if they had ought against me. Or else let these same here say, if they have found any evil doing in me while I stood before the council, except it be for this one voice, that I cried, standing among them, Touching the resurrection of the dead I am called in question by you this day. (v. 19, 20, 21.) For this is justification in superabundance, not to flee from his accusers, but to be ready to give account to all. Of the resurrection of the dead, says he, am I this day called in question. And not a word said he of what he had to say, how they had conspired against him, had violently kept him, had laid wait for him — for these matters are course spoken of by the tribune — but by Paul, though there was danger, not so: no, he is silent, and only defends himself, though he had very much to say. (b) In which (alms), says he, they found me in course of purifying in the Temple. Then how did he profane it? For it was not the part of the same man both to purify himself and worship and come for this purpose, and then to profane it. This has with it a surmise of the justice of his cause, that he does not fall into a long discourse. And he gratifies the judge, I suppose, by that also (namely, by), making his defense compendious: (d) seeing that Tertullus before him did make a long harangue. (f) And this too is a proof of mildness, that when one has much to say, in order not to be troublesome one says but few words. (c) But let us look again at what has been said.

(Recapitulation.) Then the soldiers, etc. Acts 23:31-33 (a) This also made Paul famous in Cæsarea, his coming with so large a force.— But, says Tertullus, that I be not further tedious, (e) showing that (Felix) does find him tedious (ἐ γκόπτεται): I beseech you, he does not say, Hear the matter, but, hear us of your clemency. Acts 24:4 Probably it is to pay court, that he thus lays out his speech. (g) For having found this man, a pestilent fellow, and a mover of sedition among all the Jews throughout the world Acts 24:5: how then, it might be said, if he did this elsewhere (and not here)? No, says he; among us also he has profaned the Temple; attempted, says he, to profane it: but the how, he leaves untold. Whom also we took. etc. But the tribune, etc. And while he thus exaggerates what relates to the tribune, see how he extenuates the part of the accusers themselves. We took him, he says, and would have judged him according to our Law. Acts 24:6 He shows that it is a hardship to them that they have to come to foreign tribunals, and that they would not have troubled him had not the tribune compelled them, and that he, having no concern in the matter, had seized the man by force: for in fact the wrongs done were against us, and with us the tribunal ought to have been. For that this is the meaning, see what follows: with great violence Acts 24:7, he says. For this conduct is violence. From whom you may know. He neither dares to accuse him (the tribune)— for the man was indulgent (forsooth)— nor does he wholly pass it by. Then again, lest he should seem to be lying, he adduces Paul himself as his own accuser. From whom, by examining him, you may take knowledge of all these things. Acts 24:8 Next, as witnesses also of the things spoken, the accusers, the same persons themselves both witnesses and accusers: And the Jews also assented, etc. Acts 24:9 But Paul, Forasmuch as I know that you have been of many years a just judge. Acts 24:10 Why then, he is no stranger or alien or revolutionary person, seeing he had known the judge for many years. And he does well to add the epithet just, that he (Felix) might not look to the chief priest, nor to the people, nor the accuser. See, how he did not let himself be carried away into abuse, although there was strong provocation. Believing, he says, that there will be a resurrection: now a man who believed a resurrection, would never have done such things — which (resurrection) they themselves also allow. Acts 24:15 He does not say it of them, that they believe all things written in the Prophets: it was he that believed them all, not they: but how all, it would require a long discourse to show. And he nowhere makes mention of Christ. Here by saying, Believing, he does (virtually) introduce what relates to Christ; for the present he dwells on the subject of the resurrection, which doctrine was common to them also, and removed the suspicion of any sedition. And for the cause of his going up, I came, he says, to bring alms to my nation and offerings. Acts 24:17 How then should I have troubled those, for the bringing offerings to whom I had come so long a journey? Neither with multitude, nor with tumult. Acts 24:18 Everywhere he does away the charge of sedition. And he also does well to challenge his accusers who were from Asia, Who ought to accuse before you, etc., but he does well also not to reject this either; or else, says he, let these same here say. Touching the resurrection of the dead, etc. (v. 19, 20, 21): for in fact it was on this account they were sore troubled from the first, because he preached the Resurrection. This being proved, the things relating to Christ also were easily introduced, that He was risen. What evil doing, he says, they found in me. In the council Acts 4:2 he says: the examination not having taken place in private. That these things which I say are true, those witness who bring this charge against me. Having, he says, a conscience void of offense both toward God, and toward men. Acts 24:16 This is the perfection of virtue, when even to men we give no handle against us, and are careful to be void of offense with God. That I cried, he says, in the council. He also shows their violence. They have it not to say, Thou did these things under the pretext of alms: for (it was) not with multitude, nor with tumult: especially as upon enquiry made concerning this thing, nothing further was found. Do you observe his moderation, though there were dangers? Do you observe how he keeps his tongue from evil-speaking, how he seeks only one thing, to free himself from the charges against himself, not that he may criminate them, except so far as he might be obliged to do so while defending himself? Just as Christ also said: I have not a devil, but I honor My Father: but you do dishonor Me. John 8:49

Homily 51 on the Acts of the Apostles

See how much close investigation is made by the many in a long course of time, that it should not be said that the trial was hurried over. For, as the orator had made mention of Lysias, that he took him away with violence, Felix, he says, deferred them. Having knowledge of that way: that is, he put them off on purpose: not because he wanted to learn, but as wishing to get rid of the Jews. On their account, he did not like to let him go: to punish him was not possible; that would have been (too) barefaced. And to let him have liberty, and to forbid none of his acquaintance to minister to him. So entirely did he too acquit him of the charges. Howbeit, to gratify them, he detained him, and besides, expecting to receive money, he called for Paul. And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. And as he reasoned of righteousness, temperance (i.e. self-control or chastity), and judgment to come, Felix trembled, and answered, Go your way for this time; when I have a convenient season, I will call for you. He hoped also that money should have been given him of Paul, that he might loose him; wherefore he sent for him the oftener, and communed with him. But after two years Porcius Festus came into Felix’s room: and Felix, willing to show the Jews a pleasure, left Paul bound. Acts 24:24-27 See how close to the truth are the things written. But he sent for him frequently, not that he admired him, nor that he praised the things spoken, nor that he wished to believe, but why? Expecting, it says, that money should have been given him. Observe how he does not hide here the mind of the judge. Wherefore he sent for him, etc. And yet if he had condemned him, he would not have done this, nor have wished to hear a man, condemned and of evil character. And observe Paul, how, though reasoning with a ruler, he says nothing of the sort that was likely to amuse and entertain, but (he reasoned, it says,) of righteousness, and of the coming judgment, and of the resurrection. And such was the force of his words, that they even terrified the governor. This man is succeeded in his office by another, and he leaves Paul a prisoner: and yet he ought not to have done this; he ought to have put an end to the business: but he leaves him, by way of gratifying them. They however were so urgent, that they again besought the judge. Yet against none of the Apostles had they set themselves thus pertinaciously; there, when they had attacked, anon they desisted. So providentially is he removed from Jerusalem, having to do with such wild beasts. And they nevertheless request that he might be brought again there to be tried. Now when Festus had come into the province, after three days he ascended from Cæsarea to Jerusalem. Then the high priest and the chief of the Jews informed him against Paul, and besought him, and desired favor against him, that he would send for him to Jerusalem, laying wait in the way to kill him. Acts 25:1-3 Here now God’s providence interposed, not permitting the governor to do this: for it was natural that he having just come to the government would wish to gratify them: but God suffered him not. But Festus answered, that Paul should be kept at Cæsarea, and that he himself would depart shortly there. Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him. And when he had tarried among them more than ten days, he went down unto Cæsarea; and the next day sitting on the judgment seat commanded Paul to be brought. Acts 25:4-6 But after they came down, they immediately made their accusations shamelessly and with more vehemence: and not having been able to convict him on grounds relating to the Law, they again according to their custom stirred the question about Cæsar, being just what they did in Christ’s case. For that they had recourse to this is manifest by the fact, that Paul defends himself on the score of offenses against Cæsar. And when he had come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove. While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Cæsar, have I offended anything at all. But Festus, willing to do the Jews a pleasure, answered Paul, and said, Will you go up to Jerusalem, and there be judged of these things before me? Acts 25:7-9 Wherefore he too gratifies the Jews, the whole people, and the city. Such being the case, Paul terrifies him also, using a human weapon for his defense. Then said Paul, I stand at Cæsar’s judgment seat, where I ought to be judged; to the Jews have I done no wrong, as you very well know. For if I be an offender, or have committed anything worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Cæsar. (v. 10, 11.) Some one might say, How is it, that having been told, You must also bear witness of Me in Rome, Acts 23:11, he, as if unbelieving, did this? God forbid: nay, he did it, because he so strongly believed. For it would have been a tempting of God to be bold on account of that declaration, and to cast himself into numberless dangers, and to say: Let us see if God is able even thus to deliver me. But not so does Paul; no, he does his part, all that in him lies, committing the whole to God. Quietly also he reproves the governor: for, If, says he, I am an offender, you do well: but if not, why do you give me up? No man, he says, may sacrifice me. He put him in fear, so that even if he wished, he could not sacrifice him to them; while also as an excuse to them he had Paul’s appeal to allege. Then Festus, when he had conferred with the council, answered, Have you appealed unto Cæsar? Unto Cæsar shall you go. And after certain days king Agrippa and Bernice came unto Cæsarea to salute Festus. (v. 12, 13.) Observe, he communicates the matter to Agrippa, so that there should be other hearers once more, both the king, and the army, and Bernice. Thereupon a speech in his exculpation. And when they had been there many days, Festus declared Paul’s cause unto the king, saying, There is a certain man left in bonds by Felix: about whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him. To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have license to answer for himself concerning the crime laid against him. Therefore, when they had come hither, without any delay on the morrow I sat on the judgment seat, and commanded the man to be brought forth. Against whom when the accusers stood up, they brought none accusation of such things as I supposed: but had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive. And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters. But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Cæsar. Then Agrippa said to Festus, I would also hear the man myself. Tomorrow, said he, you shall hear him. Acts 25:14-22 And observe a crimination of the Jews, not from Paul, but also from the governor. Desiring, he says, to have judgment against him. To whom I said, to their shame, that it is not the manner of the Romans, before giving an opportunity to speak for himself, to sacrifice a man. But I did give him (such opportunity), and I found no fault in him. Because I doubted, says he, of such manner of questions: he casts a veil also over his own wrong. Then the other desires to see him. (b) But let us look again at what has been said.

(Recapitulation.) And when Felix, etc. Acts 24:22 Observe on all occasions how the governors try to keep off from themselves the annoyance of the Jews, and are often compelled to act contrary to justice, and seek pretexts for deferring: for of course it was not from ignorance that he deferred the cause, but knowing it. And his wife also hears, together with the governor. Acts 24:24 This seems to me to show great honor. For he would not have brought his wife to be present with him at the hearing, but that he thought great things of him. It seems to me that she also longed for this. And observe how Paul immediately discourses not only about faith, nor about remission of sins, but also about practical points of duty. Go your way, he says, for this time: when I have a convenient season, I will call for you. Acts 24:25 Observe his hardness of heart: hearing such things, he hoped that he should receive money from him! Acts 24:26 And not only so, but even after conversing with him — for it was towards the end of his government — he left him bound, willing to show the Jews a pleasure Acts 24:27: so that he not only coveted money, but also glory. How, O wretch, can you look for money from a man who preaches the contrary? But that he did not get it, is evident from his leaving him bound; he would have loosed him, had he received it. Of temperance, it says, he reasoned; but the other was hankering to receive money from him who discoursed these things! And to ask indeed he did not dare: for such is wickedness: but he hoped it. And when two years were completed, etc., so that it was but natural that he showed them a pleasure, as he had been so long governor there. Now when Festus had come into the province, etc. ch. 25:1, 2 At the very beginning, the priests came to him, who would not have hesitated to go even to Cæsarea, unless he had been seen immediately coming up, since immediately on his arrival they come to him. And he spends ten days, in order, I suppose, to be open to those who wished to corrupt him with bribes. But Paul was in the prison. They besought him, it says, that he would send for him: why did they desire it as a favor, if he was deserving of death? But thus their plotting became evident even to him, so that discoursing of it (to Agrippa), he says, desiring to have judgment against him. They wanted to induce him to pass sentence now immediately, being afraid of Paul’s tongue. What are you afraid of? What are you in such a hurry? In fact, that expression, that he should be kept Acts 25:4, shows this. Does he want to escape? Let them therefore, he says, which among you are able, accuse him. Acts 25:5 Again accusers, again at Cæsarea, again Paul is brought forth. And having come, immediately he sat on the judgment-seat Acts 25:6; with all his haste: they so drove, so hurried him. While as yet he had not got acquainted with the Jews, nor experienced the honor paid to him by them, he answered rightly: but now that he had been in Jerusalem ten days, he too wants to pleasure them (by sacrificing Paul to them): then, also to receive Paul, Will you, says he, be judged there of these things by me? Acts 25:9 I am not giving you up to them — but this was the fact — and he leaves the point to his own choice, that by this mark of respect he might get him to yield: since his was the sentence, and it would have been too barefaced, when he had been convicted of nothing here, to take him back there. But Paul said, At Cæsar’s tribunal am I standing, etc. Acts 25:10: he did not say, I will not, lest he should make the judge more vehement, but (here) again is his great boldness: They cast me out once for all, themselves, and by this they think to condemn me, by their showing that I have offended against Cæsar: at his bar I choose to be judged, at the bar of the injured person himself. To the Jews have I done no wrong, as thou also very well know. Here now he reproved him, that he too wished to sacrifice him to the Jews: then, on the other hand, he relaxes (the sternness of) his speech: if then I be an offender, or have committed anything worthy of death, I refuse not to die. I utter sentence against myself. For along with boldness of speech there must be also justness of cause, so as to abash (the hearer). But if there be nothing in the things whereof these accuse me, no man — however he may wish it — no man may sacrifice me to please them. He said, not, I am not worthy of death, nor, I am worthy to be acquitted, but, I am ready to take my trial before Cæsar. At the same time too, remembering the dream, he was the more confident to appeal. Acts 23:11 And he said not, Thou (may not), but, neither any other man may sacrifice me, that it might be no affront to him. Then Festus, when he had conferred with the council — do you observe how he seeks to gratify them? For this is favor — having conferred, it says, with the council, he said, Have you appealed unto Cæsar? Unto Cæsar shall you go. Acts 25:12 See how his trial is again lengthened out, and how the plot against him becomes an occasion for the preaching: so that with ease and in safe custody he should be taken away to Rome, with none to plot evil against him: for it was not the same thing his simply coming there, and his coming on such a cause. For, in fact this was what made the Jews come together there. Acts 28:17 Then again, some time passes while he tarries at Jerusalem, that you may learn, that, though some time passed, the evil design against him prevails nothing, God not permitting it. But this king Agrippa, who was also a Herod, was a different Agrippa, after him of James’ time, so that this is the fourth (Herod). See how his enemies coöperate with him against their will. To make the audience large, Agrippa falls into a desire of hearing: and he does not simply hear, but with much parade. And see what a vindication (απολογιαν)! So writes Festus, and the ruthlessness of the Jews is openly made a show of: for when it is the governor that says these things, he is a witness above all suspicion: so that the Jews are condemned by him also. For, when all had pronounced sentence against them, then, and not sooner, God brings upon them the punishment. But observe: Lysias gave it against them, Felix against them, Festus against them — although he wished to gratify them — Agrippa against them. What further? The Pharisees— even they gave it against themselves. No evil, says Festus, of such things as I supposed: no accusation did they bring against him. Acts 25:18 And yet they did bring it: true, but they did not prove it: for their evil design and daring plot against him gave cause to surmise this, but the examination brought out nothing of the kind. And of one Jesus, he says, which was dead. Acts 25:19 He says naturally enough, of one (Jesus), as being a man in office, and not caring for these things. And not knowing, for my part, what to make of the enquiry concerning these things Acts 25:20— of course, it went beyond a judge’s hearing, the examining into these matters. If you are at a loss, why do you drag him to Jerusalem? But the other would not deign this: no, To Cæsar (says he); as in fact it was touching Cæsar that they accused him. Do you hear the appeal? Hear the plotting of the Jews? Hear their factious spirit? All these things provoked him to a desire (of hearing him): and he gives them the gratification and Paul becomes more renowned. For such as I said, are the ill designs (of enemies). Had not these things been so, none of these rulers would have deigned to hear him, none would have heard with such quietness and silence. And he seems indeed to be teaching, he seems to be making a defense; but he rather makes a public harangue with much orderliness. Then let us not think that ill designs against us are a grievous thing. So long as we do not make ill designs against ourselves, no one will be able to have ill designs against us: or rather, people may do this, but they do us no hurt; nay, even benefit us in the highest degree: for it rests with ourselves, whether we shall suffer evil, or not suffer evil. Lo! I testify, and proclaim with a loud voice, more piercing even than the sound of a trumpet — and were it possible to ascend on high and cry aloud, I would not shrink from doing it — him that is a Christian, none of all the human beings that inhabit the earth will have power to hurt. And why do I say, human beings? Not even the Evil Spirit himself, the tyrant, the Devil, can do this, unless the man injure himself; be what it may that any one works, in vain he works it. For even as no human being could hurt an angel, if he were on earth, so neither can one human being hurt another human being. But neither again will he himself be able to hurt another, so long as he is good. What then can be equal to this, when neither to be hurt is possible, nor to hurt another? For this thing is not less than the former, the not wishing to hurt another. Why, that man is a kind of angel, yea, like God. For such is God; only, He indeed (is such) by nature, but this man, by moral choice: neither to be hurt is possible (for either), nor to hurt another. But this thing, this not possible, think not that it is for any want of power — for the contrary to this is want of power — no, I speak of the morally incompatible (τὸ ἀνενδεκτόν). For the (Divine) Nature is neither Itself susceptible of hurt, nor capable of hurting another: since this very thing in itself is a hurt. For in no other way do we hurt ourselves, than by hurting another, and our greatest sins become such from our doing injury to ourselves. So that for this reason also the Christian cannot be hurt, namely, because neither can he hurt. But how in hurting others we hurt ourselves, come, let us take this saying in hand for examination in detail. Let a man wrong another, insult, overreach; whom then has he hurt? Is it not himself first? This is plain to every one. For to the one, the damage is in money, to himself, it is in the soul; to destruction, and to punishment. Again, let another be envious: is it not himself he has injured? For such is the nature of injustice: to its own author first it does incalculable hurt. Yes, but to another also? True, but nothing worth considering: or rather, not even a little — nay, it even benefits him. For let there be — as the whole matter lies most in these examples — let there be some poor man, having but little property and (barely) provided with necessary food, and another rich and wealthy, and having much power, and then let him take the poor man’s property, and strip him naked, and give him up to starvation, while he shall luxuriate in what he has unjustly taken from the other: not only has he not hurt that man at all — he has even benefited him, while himself he has not only not benefited, but even hurt. For how should it be otherwise? In the first place, harassed by an evil conscience, and day by day condemning himself and being condemned by all men: and then, secondly, in the judgment to come. But the other, how is he benefited? Because to suffer ill and bear it nobly, is great gain: for it is a doing away of sins, this suffering of ill, it is a training to philosophy, it is a discipline of virtue. Let us see which of the two is in evil case, this man or that. For the one, if he be a man of well-ordered mind, will bear it nobly: the other will be every day in a constant tremor and misgiving: which then is hurt, this man or that? You talk idly, say you: for when a man has nothing to eat, and is forced to bewail himself and to feel himself very wretched, or comes and begs, and gets nothing, is not that a ruining of both soul and body? No, it is you that talk idly: for I show facts in proof. For say, does none of the rich feel himself wretched? What then? Is poverty the cause of his wretchedness? But he does not starve. And what of that? The greater is the punishment, when having riches he does this. For neither does wealth make a man strong-minded, nor poverty make him weak: otherwise none of those living in wealth would pass a wretched life, nor would any of those in poverty (not) curse his fate. But that yours is indeed the idle talk, I will make manifest to you from hence. Was Paul in poverty or in wealth? Did he suffer hunger, or did he not? You may hear himself saying, In hunger and thirst. 2 Corinthians 11:27 Did the prophets suffer hunger, or did they not? They too had a hard time of it. Again, you fetch up Paul to me, again the prophets, some ten or twenty men. But whence shall I bring examples? Show me from the many some who bear ills nobly. But the rare is ever such: however, if you will, let us examine the matter as it is in itself. Let us see whose is the greater and sharper care, whose the more easy to be borne. The one is solicitous about his necessary food, the other about numberless matters, freed from that care. The rich man is not afraid on the score of hunger, but he is afraid about other things: oftentimes for his very life. The poor man is not free from anxiety about food, but he is free from other anxieties, he has safety, has quietness, has security.

Homily 52 on the Acts of the Apostles

See what an audience is gathered together for Paul. Having collected all his guards, the governor has come, and the king, and the tribunes, with the principal men, it says, of the city. Then Paul being brought forth, see how he is proclaimed as conqueror. Festus himself acquits him from the charges, for what says Festus? And Festus said, King Agrippa, and all men which are here present with us, you see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer. But when I found that he had committed nothing worthy of death, and that he himself has appealed to Augustus, I have determined to send him. Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and especially before you, O king Agrippa, that, after examination had, I might have somewhat to write. For it seems to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him. Acts 25:24-27 Mark how he accuses them, while he acquits him. O what an abundance of justifications! After all these repeated examinations, the governor finds not how he may condemn him. They said he was worthy of death. On this account he said also: When I found, says he that he had committed nothing worthy of death.— Of whom I have no certain thing to write to my lord. This too is a proof of Paul’s spotlessness, that the judge found nothing to say concerning him. Therefore I have brought him forth, he says, before you. For it seems to me unreasonable to send a prisoner, and not withal to signify the crime laid against him. Such were the great straits into which the Jews brought themselves and their rulers! What then? Agrippa said to Paul, You are permitted to speak for yourself. Acts 26:1 From his great desire to hear, the king permits him to speak. But Paul speaks out immediately with boldness, not flattering, but for this reason saying that he is happy, namely, because (Agrippa) knew all. Then Paul stretched forth the hand, and answered for himself. I think myself happy, king Agrippa, because I shall answer for myself this day before you touching all the things whereof I am accused of the Jews. Especially because I know you to be expert in all questions which are among the Jews: wherefore I beseech you to hear me patiently. (v. 2, 3.) And yet, had he been conscious of guilt, he should have feared at being tried in the presence of one who knew all the facts: but this is a mark of a clear conscience, not to shrink from a judge who has an accurate knowledge of the circumstances, but even to rejoice, and to call himself happy. I beseech you, he says, to hear me patiently. Since he is about to lengthen out his speech, and to say something about himself, on this account, he premises an entreaty, and (then) says: My manner of life from my youth, which was at the first among my own nation at Jerusalem, know all the Jews: which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. (v. 4, 5.) Then how should I have become a seditious person, who when young was (thus) testified of by all? Then too from his sect: after the most straitest sect says he, of our religion I lived. What then, if though the sect indeed be worthy of admiration, you are evil? Touching this also I call all to witness— touching my life and conversation. And now I stand and am judged for the hope of the promise made of God unto our fathers: unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope’s sake, king Agrippa, I am accused of the Jews. Why should it be thought a thing incredible with you, that God should raise the dead? Acts 26:6-8 Two arguments he lays down for the Resurrection: one, the argument from the prophets: and he does not bring forward any prophet (in particular,) but the doctrine itself as held by the Jews: the other and stronger one, the argument from the facts — (especially from this,) that Christ Himself held discourse with him. And he lays the ground for this by (other) arguments, relating accurately his former madness. Then too, with high commendation of the Jews, he says, Night and day, says he, serving (God) look to attain unto. So that even if I had not been of unblemished life, it is not for this (doctrine) that I ought to be brought to trial:— for which hope, king Agrippa, I am accused of the Jews. And then another argument Why should it be thought a thing incredible with you, that God should raise the dead? Since, if such an opinion had not existed, if they had not been brought up in these dogmas, but they were now for the first time brought in, perhaps some one might not have received the saying. Then he tells, how he persecuted: this also helps the proof: and he brings forward the chief priests as witnesses, and the strange cities, and that he heard Him saying to him, It is hard for you to kick against the pricks, and shows the mercifulness of God, that, though being persecuted He appeared (to men), and did that benefit not to me only, but also sent me as teacher to others: and shows also the prophecy, now come to pass, which he then heard, Delivering you from the people, and from the Gentiles, unto whom I send you. Showing all this, he says: I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities. Whereupon as I went to Damascus with authority and commission from the chief priests, at midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why do you persecute Me? It is hard for you to kick against the pricks. And I said, Who are You, Lord? And he said, I am Jesus whom you persecute, but rise, and stand upon your feet: for I have appeared unto you for this purpose, to make you a minister and a witness both of these things which you have seen, and of those things in the which I will appear unto you: delivering you from the people, and from the Gentiles, unto whom now I send you, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins Acts 26:9-18:— observe how mildly he discourses — God, he says, said (this) to me, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me. By these things, says he, I was persuaded, by this vision He drew me to Himself, and so persuaded me, that I made no delay. Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision: but showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. (v. 19, 20.) I therefore, who instructed others also concerning the most excellent way of living, how should I myself have become the author of sedition and contention? For these causes the Jews caught me in the temple, and went about to kill me. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come. (v. 21, 22.) See how free from flattery his speech is, and how he ascribes the whole to God. Then his boldness — but neither do I now desist: and the sure grounds — for it is from the prophets that I urge the question, Whether the Christ was to suffer: then the Resurrection and the promise, Whether He, as the first to rise from the dead, should show light unto the people and to the Gentiles. Acts 26:23 Festus saw the boldness, and what says he? For Paul was all along addressing himself to the king — he was in a manner annoyed, and says to him, You are beside yourself, Paul: for, while he thus discoursed, Festus said with a loud voice, Paul, you are beside yourself: much learning does make you mad. Acts 26:24 What then says Paul? With gentleness, I am not mad, says he, most noble Festus; but speak forth the words of truth and soberness. Acts 26:25 Then too he gives him to understand why, turning from him, he addressed his speech to the king: For the king knows of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him: for this thing was not done in a corner. Acts 26:26 He shows, that (the king) knows all perfectly; at the same time, all but saying to the Jews, And ye indeed ought to have known these things — for this is the meaning of that which he adds, For this thing was not done in a corner. And Agrippa, said to Paul, ᾿ Εν ὀλίγῳ you persuade me to be a Christian. What is ἐ ν ὀλίγῳ? makest short work to persuade me, as if this were an easy thing, to be done in brief: therefore Paul answers, Be it in little, or be it in much, I could pray to God, with no brief and hasty prayer, but ἐπιτεταμένως, much and earnestly.—For καὶ οὐχ ἅπλως, we read καὶ ἐν πολλῷ· οὐχ ἅ. and transpose τί ἐστιν ἐν ὀλίγῳ; παρὰ μικρόν, to its fitting place. Mod. text οὐκ ἐν ὀλίγῳ· τουτέστι, μικρόν, omitting παρὰ, meaning this as the explanation of St. Paul’s εὔξ. ἐν ὀλίγῳ. Of the Edd., Commel. Sav. Ben. give παρὰ, and so Par. Ben. 2, who however rejects the οὐκ}}–> Within a little, παρὰ μικρόν. And Paul said, I could pray to God, καὶ ἐν ὀλίγῳ καὶ ἐν πολλᾥ, (that is) I could pray to God, for my part, not in little (but in much): he does not simply pray, he prays (not briefly, but) with largeness — that not only thou, but also all that hear me this day, were such as I am. Then he adds, except these bonds; and yet it was matter of glory; true, but looking to their notion of it, therefore says he, except these bonds. Acts 26:27-29

(Recapitulation.) And on the morrow, etc. Acts 25:23 The Jews desisted ever since Paul exercised his right of appeal. Then also for him the theatre becomes a splendid one: with great pomp they were present. And Festus said, etc. The whole multitude of the Jews— not some of them only, and others not so — both at Jerusalem, and also here, they said that he ought not to live any longer. Acts 25:24 And I having found, etc. It shows that he did right in appealing to Cæsar. For if though they had no great matter to allege against him, yet those (at Jerusalem) were mad against him, with good reason may he go to Cæsar. That after examination had by you, he says, I may get somewhat to write. Observe how the matter is repeatedly put to the test. The Jews therefore may thank themselves for this vindication (of Paul), which would come to the ears of those also who were at Rome. See how they become the unwilling heralds both of their own wickedness and of Paul’s virtue, even to the emperor himself: so that Paul was carried away (to Rome) with more renown than if he had gone there without bonds: for not as an impostor and a deceiver, after so many judges had acquitted him, was he now carried there. Quit therefore of all charges, among those with whom he was bred and born, and not only so, (but) thus free from all suspicion, he makes his appearance at Rome. Then Paul, etc. Acts 26:1-3 And he said not, Why is this? Once for all I have appealed to Cæsar: I have been tried many times: when will there be an end of this? But what did he? Again he is ready to render an account, and that, before the man who was the best informed on the subject; and with much boldness, seeing they were not his judges to condemn him: but still, though they were not his judges, since that declaration was in force, Unto Cæsar shall you go, he renders an account and gives full answers, touching all the things, and not merely on one and another here and there. They accuse me of sedition, accuse me of heresy, accuse me that I have profaned the temple: touching all these things I answer for myself: now that these are not things in accordance with my ways, my accusers themselves are witnesses: my manner of life from my youth, etc. Acts 26:4 which is what he says on a former occasion Being a zealot. Acts 22:3 And when the whole people was present, then he challenges their testimony: not before the tribunal, but before Lysias, and again here, when more were present: whereas in that hearing there needed not much vindication of himself, since Lysias’ letter exculpated him. Know all the Jews, he says, which knew me from the beginning. And he does not say what kind of life his was, but leaves it to their own conscience, and lays the whole stress on his sect, as he would not have chosen that sect, if he had been a man of evil disposition and bad character (πονηρὸς καὶ μοχθηρός). But, for this hope (manuscripts and Edd. αἱρέσεως) he says, I stand and am judged. (v. 6, 7.) This hope is honored among themselves also, because of this they pray, because of this they worship, that unto this they may attain: this same do I show forth. Why then, it is acting like madmen, to be doing all things for the sake of attaining to this, and yet to persecute him who believes in the same. I indeed thought with myself, that is, I determined, to do many things contrary to the name of Jesus of Nazareth. Acts 26:9 I was not one of Christ’s disciples: among those who fought against Him, was I. Whence also he is a witness who has a right to be believed, because he, a man who was doing numberless things, makes war on the believers, persuading them to blaspheme, stirring up all against them, cities, rulers, and by himself doing all this of his own accord, was thus suddenly changed. Then again the witnesses, those who were with him: next he shows what just cause he had to be persuaded, both from the light, and from the prophets, and from the results, and from the things which have now taken place. See accordingly, how both from the prophets, and from these particulars, he confirms the proof to them. For that he may not seem to be broaching some novelty, although he had great things to say, yet he again takes refuge with the prophets, and puts this as a question for discussion. Now this had a stronger claim upon belief, as having actually come to pass: but since he alone saw (Christ), he again fetches proof of it from the prophets. And see how he does not discourse alike in the court of justice, and in the assembly (of his own people); there indeed he says, ye slew Him: but here no such thing, that he might not kindle their anger more: but he shows the same thing, by saying, Whether the Christ was to suffer. He so frees them from accusations: for the prophets, he says, say this. Therefore receive ye also the rest. Since he has mentioned the vision, he then without fear goes on to speak also of the good wrought by it. To turn them from darkness to light, and from the power of Satan unto God. For to this end have I appeared unto you Acts 26:16-18, not to punish, but to make you an Apostle. He shows the evils which possess unbelievers, Satan, darkness; the good things belonging to believers, light, God, the inheritance of the saints. Whereupon, O king Agrippa, etc. (v. 19, 20.) He not only exhorts them to repent, but also to show forth a life worthy of admiration. And see how everywhere the Gentiles are admitted into connection with the people (Israel): for those who were present were of the Gentiles. Testifying, he says, both to great and small, Acts 26:22 that is, both to distinguished and undistinguished. This is also for the soldiers. Observe: having left the post of defendant, he took up that of teacher — and therefore also it is that Festus says to him, You are beside yourself— but then, that he may not seem to be himself the teacher, he brings in the prophets, and Moses: Whether the Christ was to suffer, whether He as the first to rise from the dead should show light both to the people, and to the Gentiles. Acts 26:23 And Festus said with a loud voice — in such anger and displeasure (did he speak)— Paul, you are beside yourself. What then said Paul? I am not mad, etc. For this thing, he says, was not done in a corner. (v. 25, 26.) Here he speaks of the Cross, of the Resurrection: that the doctrine had come to every part of the world. King Agrippa, he says, do you believe— he does not say, the Resurrection, but — the prophets? Acts 26:27 Then he forestalls him, and says: I know that you believe? ᾿ Εν ὀλίγῳ (i.e. within a little,) almost thou persuades the to be a Christian. Acts 26:28 Paul did not understand what the phrase ἐ ν ὀλίγῳ meant: he thought it meant ἐ ξ ὀλιγου (i.e. with little cost or trouble), wherefore also he answers (as) to this: so unlearned was he. And he said not, I do not wish (that), but, I pray that not only thou, but also all that hear. Mark how free from flattery his speech is.— I pray that this day they may be all such as I am, except these bonds. Acts 26:29 He, the man that glories in his bonds, that puts them forth as a golden chain, deprecates them for these men: for they were as yet too weak in their minds, and it was rather in condescension that he so spoke. For what could be better than those bonds which always in his Epistles he prefers (to all things else), saying, Paul, a prisoner of Jesus Christ: Ephesians 3:1 and again, On this account I am bound with this chain Acts 28:20, but the word of God is not bound; and, Even unto bonds, as an evil-doer. 2 Timothy 2:9 The punishment was twofold. For if indeed he had been so bound, as with a view to his good, the thing would have carried with it some consolation: but now (he is bound) both as an evil-doer, and as with a view to very ill consequences; yet for none of these things cared he.

Homily 53 on the Acts of the Apostles

See how again also they pass sentence in his favor, and after having said, You are beside yourself, Acts 26:24 they acquit him, as undeserving not only of death, but also of bonds, and indeed would have released him entirely, if he had not appealed to Cæsar. But this was done providentially, that he should also depart with bonds. Unto bonds, he says, as an evil doer. 1 Timothy 2:9 For if his Lord was reckoned among the transgressors Mark 15:28, much more he: but as the Lord did not share with them in their character, so neither did Paul. For in this is seen the marvellous thing, the being mixed up with such, and yet receiving no harm from them. And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Augustus’ band. And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us. And the next day we touched at Sidon. Acts 27:1-3 See how far Aristarchus also accompanies Paul. To good and useful purpose is Aristarchus present, as he would take back the report of all to Macedonia. And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself. Julius gave Paul liberty, it says, acting courteously, that he might refresh himself; as it was but natural that he should be much the worse from his bonds and the fear, and the being dragged hither and there. See how the writer does not hide this either, that Paul wished to refresh himself. And when we had launched from thence, we sailed under Cyprus, because the winds were contrary. Acts 27:4 Again trials, again contrary winds. See how the life of the saints is thus interwoven throughout: escaped from the court of justice, they fall in with shipwreck and storm. And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia. And there the centurion found a ship of Alexandria sailing into Italy; and he put us therein. (v. 5, 6.) A ship of Alexandria, it says. It is likely that both those (in the former ship) would bear to Asia the report of what had befallen Paul, and that these would do the same in Lycia. See how God does not innovate or change the order of nature, but suffers them to sail into the unfavorable winds. But even so the miracle is wrought. That they may sail safely, He did not let them go out in the (open) sea, but they always sailed near the land. And when we had sailed slowly many days, and scarce had come over against Cnidus, the wind not suffering us, we sailed under Crete, over against Salmone; and, hardly passing it, came unto a place which is called the fair havens; near whereunto was the city of Lasea. Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them. Acts 27:7-9 By the fast here, I suppose he means that of the Jews. For they departed thence a long time after the Pentecost, so that it was much about midwinter that they arrived at the coasts of Crete. And this too was no slight miracle, that they also should be saved on his account. Paul admonished them, and said to them, Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives. Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul. And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter; which is an haven of Crete, and lies toward the southwest and northwest. And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close to Crete. But not long after there arose against it a tempestuous wind, called Euroclydon. And when the ship was caught, and could not bear up into the wind, we let her drive (R.V. were driven.) Acts 27:10-15 Paul therefore advised them to remain, and he foretells what would come of it: but they, being in a hurry, and being prevented by the place, wished to winter at Phenice. Mark then the providential ordering of the events: first indeed, when the south wind blew softly, supposing they had obtained their purpose, they loosed the vessel, and came forth; then when the wind bore down upon them, they gave way to it driving them, and were with difficulty saved. And running under a certain island which is called Clauda, we had much work to come by the boat: which when they had taken up, they used helps, undergirding the ship; and, fearing lest they should fall into the quicksands, strake sail, and so were driven. And we being exceedingly tossed with a tempest, the next day they lightened the ship; and the third day we cast out with our own hands the tackling of the ship. And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away. But after long abstinence Paul stood forth in the midst of them, and said, Sirs, you should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. Acts 27:16-21 Then after so great a storm he does not speak as insultingly over them, but as wishing that at any rate he might be believed for the future. Wherefore also he alleges what had taken place for a testimony of the truth of what was about to be said by him. And now I exhort you to be of good cheer: for there shall be no loss of any man’s life among you, but of the ship. For there stood by me this night the angel of God, whose I am, and whom I serve, saying, Fear not, Paul; you must be brought before Cæsar: and, lo God has given you all them that sail with you. Wherefore, sirs, be of good cheer, for I believe God, that it shall be even as it was told me. Howbeit we must be cast upon a certain island. Acts 27:22-26 And he foretells two things; both that they must be cast upon an island, and that though the ship would be lost, those who were in it should be saved — which thing he spoke not of conjecture, but of prophecy— and that he must be brought before Cæsar. But this that he says, God has given you all, is not spoken boastfully, but in the wish to win those who were sailing in the ship: for (he spoke thus), not that they might feel themselves bound to him, but that they might believe what he was saying. God has given you; as much (as to say), They are worthy indeed of death, since they would not listen to you: however, this is done out of favor to you. But when the fourteenth night had come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country; and sounded, and found it twenty fathoms; and when they had gone a little further, they sounded again, and found it fifteen fathoms. Then fearing lest they should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day. And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under color as though they would have cast anchors out of the foreship, Paul said to the centurion and to the soldiers, Except these abide in the ship, you cannot be saved. Then the soldiers cut off the ropes of the boat, and let her fall off. Acts 27:27-32 The sailors however, were about to escape, having no faith in what was said: but the centurion does believe Paul, For he says, If these flee, ye cannot be saved: so saying, not on this account, but that he might restrain them, and the prophecy might not fall to the ground. See how as in a church they are instructed by the calmness of Paul’s behavior, how he saved them out of the very midst of the dangers. And it is of providential ordering that Paul is disbelieved, that after proof of the facts, he might be believed: which accordingly was the case. And he exhorts them again to take some meat, and they do as he bids them, and he takes some first, to persuade them not by word, but also by act, that the storm did them no harm, but rather was a benefit to their souls. And while the day was coming on, Paul besought them all to take meat, saying, This day is the fourteenth day that you have tarried and continued fasting having taken nothing. Acts 27:33 (b) And how, say you, did they go without food, having taken nothing? How did they bear it? Their fear possessed them, and did not let them fall into a desire of food, being, as they were, at the point of extreme jeopardy; (f) but they had no care for food. Wherefore I pray you to take some meat: for this is for your health: for there shall not an hair fall from the head of any of you. And when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat. Then were they all of good cheer, and they also took some meat, Acts 27:34-36 seeing that there was no question about their lives being saved. (d) And we were in all in the ship two hundred threescore and sixteen souls. And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea. And when it was day, they knew not the land: but they discovered a certain creek with a shore, into the which they were minded, if it were possible, to thrust in the ship. And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder bands, and hoisted up the mainsail to the wind, and made toward shore. Acts 27:37-41 They made towards shore, having given the rudder-handles to the wind: for oftentimes they do it not in this way. They were borne along, having loosed the rigging, i.e. the sails. And falling into a place where two seas met, they ran the ship aground; and the forepart stuck fast, and remained unmovable, but the hinder part was broken with the violence of the waves; for when there is a strong wind, this is the consequence, the stern bearing the brunt (of the storm). (a) And the soldiers’ counsel was to kill the prisoners, lest any of them should swim out, and escape. Acts 27:42 Again the devil tries to hinder the prophecy, and they had a mind to kill some, but the centurion suffered them not, that he might save Paul, so much was the centurion attached to him. But the centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land: and the rest, some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land. (v. 43, 44.) And when they were escaped, then they knew that the island was called Melita. Acts 28:1 Do you mark what good came of the storm? Why then it was no mark of their being forsaken, that the storm came upon them. (c) Now this that happened was in consequence of the season of the year; but the wonder is greater, that at such a season they were saved from the midst of the dangers, both he, and for his sake the rest, (e) and this too in the Hadriatic. There were two hundred and seventy-six souls in all: no small matter this also, if indeed they believed. The voyage was at an unseasonable time. (g) It is natural to suppose they would ask the reason why they were sailing, and would learn all. Nor was it for nothing that the voyage was so protracted; it afforded Paul an opportunity for teaching.

Homily 54 on the Acts of the Apostles

Showed, he says, no little kindness to us — barbarians (as they were )— having kindled a fire: else it were of no use that their lives be saved, if the wintry weather must destroy them. Then Paul having taken brushwood, laid it on the fire. See how active he is; observe how we nowhere find him doing miracles for the sake of doing them, but only upon emergency. Both during the storm when there was a cause he prophesied, not for the sake of prophesying, and here again in the first instance he lays on brushwood:— nothing for vain display, but (with a simple view) to their being preserved, and enjoying some warmth. Then a viper fastened on his hand. And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he has escaped the sea, yet vengeance suffers not to live. Acts 28:4 Well also was this permitted, that they should both see the thing and utter the thought, in order that, when the result ensued, there might be no disbelieving the miracle. Observe their good feeling (towards the distressed), in saying this (not aloud, but) among themselves — observe (also) the natural judgment clearly expressed even among barbarians, and how they do not condemn without assigning a reason. And these also behold, that they may wonder the more. And he shook off the beast into the fire, and felt no harm. Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god. (v. 5, 6.) They expected him, it says, to fall down dead: and again, having seen that nothing of the kind happened to him, they said, He is a god. Again viz. as in Acts 14:11, another excess on the part of these men. In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously. And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him. (v. 7, 8.) Behold again another hospitable man, Publius, who was both rich and of great possessions: he had seen nothing, but purely out of compassion for their misfortune, he received them, and took care of them. So that he was worthy to receive kindness: wherefore Paul as a requital for his receiving them, healed him. So when this was done, others also, which had diseases in the island, came, and were healed: who also honored us with many honors; and when we departed, they laded us with such things as were necessary (v. 9, 10), both us and the rest. See how when they were quit of the storm, they did not become more negligent, but what a liberal entertainment was given to them for Paul’s sake: and three months were they there, all of them provided with sustenance. See how all this is done for the sake of Paul, to the end that the prisoners should believe, and the soldiers, and the centurion. For if they were very stone, yet from the counsel they heard him giving, and from the prediction they had heard him making, and from the miracles they knew him to have wrought, and from the sustenance they by his means enjoyed, they must have got a very high notion of him. See, when the judgment is right, and not preoccupied by some passion, how immediately it gets right judgings, and gives sound verdicts. And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux. And landing at Syracuse, we tarried there three days. And from thence we fetched a compass, and came to Rhegium: and after one day the south wind blew, and we came the next day to Puteoli: where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome. And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and the Three Taverns: whom when Paul saw, he thanked God, and took courage. Acts 28:11-15 Already the preaching has reached to Sicily: see how it has run through (even to those lands): at Puteoli also they found some: others also came to meet them. Such was the eagerness of the brethren, it nothing disconcerted them, that Paul was in bonds. But observe also how Paul himself also was affected after the manner of men. For it says, he took courage, when he saw the brethren. Although he had worked so many miracles, nevertheless even from sight he received an accession (of confidence). From this we learn, that he was both comforted after the manner of men, and the contrary. And when we came to Rome, Paul was suffered to dwell by himself with a soldier that kept him. Acts 28:16 Leave was given him to dwell by himself. No slight proof this also of his being held in much admiration: it is clear they did not number him among the rest. And it came to pass, that after three days he called together them that were the chief of the Jews. After three days he called the chief of the Jews, that their ears might not be preoccupied. And what had he in common with them? For they would not (else) have been like to accuse him. Nevertheless, it was not for this that he cared; it was for the teaching that he was concerned, and that what he had to say might not offend them.

(Recapitulation.) And the barbarians, etc. Acts 28:2 The Jews then, beholding all the many miracles they did, persecuted and harassed (Paul); but the barbarians, who had seen none, merely on the ground of his misfortune, were kind to him.— No doubt, say they, this man is a murderer: Acts 28:4. They do not simply pronounce their judgment, but say, No doubt, (i.e.) as any one may see and vengeance, say they, suffers him not to live. Why then, they held also the doctrine of a Providence, and these barbarians were far more philosophic than the philosophers, who allow not the benefit of a Providence to extend to things below the moon: whereas (these barbarians) suppose God to be present everywhere, and that although a (guilty) man may escape many (a danger), he will not escape in the end. And they do not assail him immediately, but for a time respect him on account of his misfortune: nor do they openly proclaim their surmise, but speak it among themselves: a murderer; for the bonds led them to suspect this. They showed no small kindness, and yet (some of them) were prisoners. Let those be ashamed that say, Do not do good to those in prison: let these barbarians shame us; for they knew not who these men were, but simply because they were in misfortune (they were kind): thus much they perceived, that they were human beings, and therefore they considered them to have a claim upon their humanity. And for a great while, it says, they expected that he would die. Acts 28:6 But when he shook his hand, and flung off the beast, then they saw and were astonished. And the miracle did not take place suddenly, but the men went by the length of time, after they had looked a great while, so plainly was there no deceit, no haste here (συναρπαγή). Publius, it says, lodged them courteously Acts 28:7: two hundred and seventy-six persons. Consider how great the gain of his hospitality: not as of necessity, not as unwilling, but as reckoning it a gain he lodged them for three days: thereafter having met with his requital, he naturally honored Paul much more, when the others also received healing. Who also, it says, honored us with many honors Acts 28:10: not that he received wages, God forbid; but as it is written, The workman is worthy of his meat. And when we departed, they laded us with such things as were necessary. Matthew 10:10 It is plain that having thus received them, they also received the word of the preaching: for it is not to be supposed, that during an entire three months they would have had all this kindness shown them, had these persons not believed strongly, and herein exhibited the fruits (of their conversion): so that from this we may see a strong proof of the great number there was of those that believed. Even this was enough to establish (Paul’s) credit with those (his fellow-voyagers). Observe how in all this voyage they nowhere touched at a city, but (were cast) on an island, and passed the entire winter (there, or) sailing — those being herein under training for faith, his fellow-voyagers, I mean. (a) And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux. Acts 28:11 Probably this was painted on it: so addicted were they to their idols. (d) And when the south wind blew, we came the next day to Puteoli: where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome. (v. 13, 14.) (b) Observe them tarrying a while, and again hasting onwards. (e) And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and the Three Taverns Acts 28:15: not fearing the danger. (c) Paul therefore was now so much respected, that he was even permitted to be by himself: for if even before this they used him kindly, much more would they now. (g) He was suffered, it says, to dwell by himself, with a soldier that kept him. Acts 28:16 That it might not be possible for any plot to be laid against him there either — for there could be no raising of sedition now. So that in fact they were not keeping Paul in custody, but guarding him, so that nothing unpleasant should happen: for it was not possible now, in so great a city, and with the Emperor there, and with Paul’s appeal, for anything to be done contrary to order. So surely is it the case, that always through the things which seem to be against us, all things turn out for us. With the soldier — for he was Paul’s guard. And having called together the chief of the Jews Acts 28:17, he discourses to them, who both depart gainsaying, and are taunted by him, yet they dare not say anything: for it was not permitted them to deal with his matter at their own will. For this is a marvellous thing, that not by the things which seem to be for our security, but by their very opposites, all comes to be for us. And that you may learn this — Pharaoh commanded the infants to be cast into the river. Exodus 1:22 Unless the infants had been cast forth, Moses would not have been saved, he would not have been brought up in the palace. When he was safe, he was not in honor; when he was exposed, then he was in honor. But God did this, to show His riches of resource and contrivance. The Jew threatened him, saying, Would you kill me? Exodus 1:14 and this too was of profit to him. It was of God’s providence, in order that he should see that vision in the desert, in order that the proper time should be completed, that he should learn philosophy in the desert, and there live in security. And in all the plottings of the Jews against him the same thing happens: then he becomes more illustrious. As also in the case of Aaron; they rose up against him, and thereby made him more illustrious Numbers 16 and 17: that so his ordination should be unquestionable, that he might be held in admiration for the future also from the plates of brass (τὥν πετάλων τοὕ χαλκοὕ). Of course you know the history: wherefore I pass over the narration. And if you will, let us go over the same examples from the beginning.

Homily 55 on the Acts of the Apostles

Acts XXVIII. 17-20

And it came to pass, that after three days Paul called the chief of the Jews together: and when they had come together, he said to them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans. Who, when they had examined me, would have let me go, because there was no cause of death in me. But when the Jews spoke against it, I was constrained to appeal unto Cæsar; not that I had anything to accuse my nation of. For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.

He wished to exculpate both himself and others; himself, that they might not accuse him, and by so doing hurt themselves; and those (others), that it might not seem that the whole thing was of their doing. For it was likely that a report was prevalent, that he had been delivered up by the Jews; and this was enough to alarm them. He therefore addresses himself to this, and defends himself as to his own conduct. How then is it reasonable, it might be said, that they should deliver you up without a cause? The Roman governors, he says, bear me witness, who wished to let me go. How was it then that they did not let (you) go? When the Jews spoke against it, he says. Observe how he extenuates (in speaking of) their charges against him. Since if he had wished to aggravate matters, he might have used them so as to bear harder upon them. Wherefore, he says, I was constrained to appeal unto Cæsar: so that his whole speech is of a forgiving nature. What then? Did you this, that you might accuse them? No, he says: Not that I had anything to accuse my nation of: but that I might escape the danger. For it is for your sakes that I am bound with this chain. So far am I, he says, from any hostile feeling towards you. Then they also were so subdued by his speech, that they too apologized for those of their own nation: And they said to him, We neither received letters out of Judea concerning you, neither any of the brethren that came showed or spoke any harm of you. Acts 28:21 Neither through letters, nor through men, have they made known any harm of you. Nevertheless, we wish to hear from yourself: But we desire to hear of you what you think. Acts 28:22: and then forestalled him by showing their own sentiments. For as concerning this sect, it is known to us, that everywhere it is spoken against. And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the Law of Moses and out of the Prophets, from morning till evening. And some believed the things which were spoken, and some believed not. (v. 23, 24.) They said not, we speak against it, but it is spoken against. Then he did not immediately answer, but gave them a day, and they came to him, and he discoursed, it says, both out of the Law of Moses, and out of the Prophets. And some believed, and some believed not. And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spoke the Holy Ghost by Esaias the prophet unto our fathers, saying, Go unto this people, and say, Hearing you shall hear, and shall not understand; and seeing you shall see, and not perceive: for the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. Acts 28:25-27 But when they departed, as they were opposed to each other, then he reproaches them, not because he wished to reproach those (that believed not), but to confirm these (that believed). Well said Esaias, says he to them. So that to the Gentiles it is given to know this mystery. No wonder then, if they did gainsay: this was foretold from the first. Then again he moves their jealousy (on the score) of them of the Gentiles. Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. And when he had said these words, the Jews departed, and had great reasoning among themselves. And Paul dwelt two whole years in his own hired house, and received all that came in unto him, preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him. Amen. Acts 28:28-31 It shows the freedom he had now: without hindrance in Rome, he who had been hindered in Judea; and he remained teaching there for two years. What of the (years) after these?

(Recapitulation.) (d) Who having examined me, says he, found nothing in me Acts 28:18. When those ought to have rescued, they delivered (him) into the hands of the Romans. And such the superabundance, * * because those had not power to condemn but delivered him prisoner. Not as having anything to accuse my nation of, Acts 28:19 am I come. See what friendliness of expression my nation: he does not hold them as aliens. He does not say, I do not accuse, but, I have not (whereof) to accuse: although he had suffered so many evils at their hands. But nothing of all this does he say, nor make his speech offensive: neither does he seem to be sparing them as matter of favor. For this was the main point, to show that they delivered him prisoner to the Romans, when those ought to have condemned him. (a) For this cause, he says, I wished to see you Acts 28:20: that it might not be in any man’s power to accuse me, and to say what (naturally) might suggest itself (τὰ παριστάμενα), that having escaped their hands I have come for this: not to bring evils upon others, but myself fleeing from evils. I was compelled to appeal unto Cæsar. Observe them also speaking more mildly to him. We beg, say they: and wish to speak in exculpation of those (at Jerusalem). (e) Whereas they ought to accuse them, they plead for them: by the very fact of their exonerating them, they do in fact accuse them. (b) For this very thing was a proof that they knew themselves exceedingly in the wrong. Had they been confident, they would at any rate have done this, so that he should not have it in his power to make out his story in his own way, and besides they shrank from coming. And by their many times attempting they showed * * (f) As for this sect, it is known to us, say they, that it is everywhere spoken against. (v. 21, 21.) True, but (people) are also everywhere persuaded (as, in fact, here), some were persuaded, and some believed not. And when they had appointed him a day, etc. Acts 28:23-25 See again how not by miracles but by Law and Prophets he puts them to silence, and how we always find him doing this. And yet he might also have wrought signs; but then it would no longer have been matter of faith. In fact, this (itself) was a great sign, his discoursing from the Law and the Prophets. Then that you may not deem it strange (that they believed not), he introduces the prophecy which says, Hearing you shall hear and not understand, more now than then: and you shall see and not perceive Acts 28:26 more now than then. This is not spoken for the former sort, but for the unbelievers. How then? Was it contrary to the prophecy, that those believed? (Go,) it says, unto this people (that is), to the unbelieving people. He did not say this to insult them, but to remove the offense. Be it known then, he says, unto you, that unto the Gentiles is sent the salvation of God. They, says he, will hear it too. Acts 28:28 Then why do you discourse to us? Did you not know this? Yes, but that you might be persuaded, and that I might exculpate myself, and give none a handle (against me). (c) The unbelieving were they that withdrew. But see how they do not now form plots against him. For in Judea they had a sort of tyranny. Then wherefore did the Providence of God order that he should go there, and yet the Lord had said, Get you out quickly from Jerusalem? Acts 22:18 That both their wickedness might be shown and Christ’s prophecy made good, that they would not endure to hear him: and so that all might learn that he was ready to suffer all things, and that the event might be for the consolation of those in Judea: for there also (the brethren) were suffering many grievous evils. But if while preaching the Jewish doctrines, he suffered thus, had he preached the doctrines of the glory of Christ, how would they have endured him? While purifying himself Acts 21:26 he was intolerable, and how should he have been tolerable while preaching? What lay ye to his charge? What have ye heard? He spoke nothing of the kind. He was simply seen, and he exasperated all against him. Well might he then be set apart for the Gentiles: well might he be sent afar off: there also destined to discourse to the Gentiles. First he calls the Jews, then having shown them the facts he comes to the Gentiles. Acts 24:18 Well spoke the Holy Ghost, etc. But this saying, The Spirit said, is nothing wonderful: for an angel also is said to say what the Lord says: but He (the Spirit) not so. When one is speaking of the things said by the angel, one does not say, Well said the angel, but, Well said the Lord. Well said the Spirit: as much as to say, It is not me that you disbelieve. But God foreknew this from the first. He discoursed, it says, with boldness, unhindered Acts 28:31: for it is possible to speak with boldness, yet hindered. His boldness nothing checked: but in fact he also spoke unhindered. (c) Discoursed,  it says, the things concerning the kingdom of God: mark, nothing of the things of sense, nothing of the things present. (f) But of his affairs after the two years, what say we? (b) (The writer) leaves the hearer thirsty for more: the heathen authors do the same (in their writings), for to know everything makes the reader dull and jaded. Or else he does this, (e) not having it in his power to exhibit it from his own personal knowledge. (a) Mark the order of God’s Providence, I have been much hindered from coming unto you…having a great desire these many years to come unto you. Romans 15:22-23 (d) But he fed them with hopes. (g) I am in haste to go to Spain, and I hope, says he, to see you in my journey, and to be brought thitherward on my journey by you, if first I be filled with your company in some measure. Romans 15:24 (i) Of this he says, I will come and rest together with you in the fullness of the blessing of the Gospel Romans 15:29: and again I am going to Jerusalem to minister to the saints Romans 15:25: this is the same that he has said here, To do alms to my nation I came. Acts 24:17 (h) Do you mark how he did not foresee everything — that sacred and divine head, the man higher than the heavens, that had a soul able to grasp all at once, the holder of the first place — Paul? The man whose very name, to them that know him, suffices for rousing of the soul, for vigilance, for shaking off all sleep! Rome received him bound, coming up from the sea, saved from a ship-wreck — and was saved from the shipwreck of error. Like an emperor that has fought a naval battle and overcome, he entered into that most imperial city. (k) He was nearer now to his crown. Rome received him bound, and saw him crowned and proclaimed conqueror. There he had said, I will rest together with you: but this was the beginning of a course once more, and he added trophies to trophies, a man not to be overcome. Corinth kept him two years, and Asia three, and this city two for this time; a second time he again entered it, when also he was consummated. Thus he escaped then, and having filled the whole world, he so brought his life to a close. Why did you wish to learn what happened after these two years? Those too are such as these: bonds, tortures, fightings, imprisonments, lyings in wait, false accusations, deaths, day by day. You have seen but a small part of it? How much soever you have seen, such is he for all the rest. As in the case of the sky, if you see one part of it, go where you will you shall see it such as this: as it is with the sun, though thou see its rays but in part, you may conjecture the rest: so is it with Paul. His Acts you have seen in part; such are they all throughout, teeming with dangers. He was a heaven having in it the Sun of Righteousness, not such a sun (as we see): so that that man was better than the very heaven. Think you that this is a small thing — when you say The Apostle, immediately every one thinks of him (as), when you say The Baptist, immediately they think of John? To what shall one compare his words? To the sea, or even to the ocean? But nothing is equal to them.

Source. New Advent – Translated by J. Walker, J. Sheppard and H. Browne, and revised by George B. Stevens. From Nicene and Post-Nicene Fathers, First Series, Vol. 11. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/2101.htm>.

Homily 1 on Romans

Paul, a servant of Jesus Christ. Why did God change his name, and call him Paul who was Saul? It was, that he might not even in this respect come short of the Apostles, but that that preëminence which the chief of the Disciples had, he might also acquire Mark 3:16; and have whereon to ground a closer union with them. And he calls himself, the servant of Christ, yet not merely this; for there be many sorts of servitude. One owing to the Creation, according to which it says, for all are Your servants Psalm 119:91; and according to which it says, Nebuchadnezzar, My servant Jeremiah 25:9, for the work is the servant of Him which made it. Another kind is that from the faith, of which it says, But God be thanked that you were the servants of sin, but you have obeyed from a pure heart that form of doctrine which was delivered unto you: being then made free from sin, you became the servants of righteousness. Romans 6:17-18 Another is that from civil subjection (πολιτείας), after which it says, Moses my servant is dead Joshua 1:2; and indeed all the Jews were servants, but Moses in a special way as shining most brightly in the community. Since then, in all the forms of the marvellous servitude, Paul was a servant, this he puts in the room of the greatest title of dignity, saying, a servant of Jesus Christ. And the Names appertaining to the dispensation he sets forth, going on upwards from the lowest. For with the Name Jesus, did the Angel come from Heaven when He was conceived of the Virgin, and Christ He is called from being anointed, which also itself belonged to the flesh. And with what oil, it may be asked, was He anointed? It was not with oil that He was anointed, but with the Spirit. And Scripture has instances of calling such Christs: inasmuch as the Spirit is the chief point in the unction, and that for which the oil is used. And where does it call those Christs who are not anointed with oil? Touch not, it says, Mine anointed, and do My prophets no harm Psalm 105:15, but at that time the institution of anointing with oil did not yet even exist.

And what more need one say of it, than that whatsoever Christ was doing when present, this he committed to their hands when He departed. Which also Paul cries aloud, speaking thereof and magnifying the dignity of the Apostles’ office; We are ambassadors for Christ, as though God did beseech by us; i.e. in Christ’s stead. Separated to the Gospel of God. 2 Corinthians 5:20 For as in a house, each one is set apart for various works; thus also in the Church, there be various distributions of ministrations. And herein he seems to me to hint, that he was not appointed by lot only, but that of old and from the first he was ordained to this office; which also Jeremy says, that God spoke concerning himself, Before you came forth out of the womb, I sanctified you, I ordained you a prophet unto the nations. Jeremiah 1:5 For in that he was writing to a vainglorious city, and one every way puffed up, he therefore uses every mode of showing that his election was of God. For he Himself called him, and Himself separated him. And he does this, that he may make the Epistle deserve credit, and meet an easy reception. To the Gospel of God. Not Matthew then alone is an Evangelist, nor Mark, as neither was this man alone an Apostle, but they also; even if he be said prëeminently to be this, and they that. And he calls it the Gospel, not for those good things only which have been brought to pass, but also for those which are to come. And how comes he to say, that the Gospel of God is preached by himself? For he says, separated to the Gospel of God — for the Father was manifest, even before the Gospels. Yet even if He were manifest, it was to the Jews only, and not even to all of these as were fitting. For neither did they know Him to be a Father, and many things did they conceive unworthily of Him. Wherefore also Christ says, The true worshippers shall come, and that the Father seeks such to worship Him. John 4:23 But it was afterwards that He Himself with the Son was unveiled to the whole world, which Christ also spoke of beforehand, and said, that they might know You the only true God, and Jesus Christ Whom You have sent. John 17:3 But he calls it the Gospel of God, to cheer the hearer at the outstart. For he came not with tidings to make the countenance sad, as did the prophets with their accusations, and charges, and reproofs, but with glad tidings, even the Gospel of God; countless treasures of abiding and unchangeable blessings.

Homily 2 on Romans

An exordium worthy of this blessed spirit, and able to teach all men to offer unto God the firstlings of their good deeds and words, and to render thanks not only for their own, but also for others’ well-doings: which also makes the soul pure from envy and grudging, and draws God in a greater measure towards the loving spirit of them that so render thanks. Wherefore also elsewhere he says, Blessed be God and the Father of our Lord Jesus Christ, Who has blessed us with all spiritual blessing. Ephesians 1:3 And it is fitting that we render thanks not only when rich, but also when poor, not when in health only, but also when sick, not when we thrive only, but also when we have to bear the reverse. For when our affairs are borne onward with a fair wind, to be thankful is not matter of wonder. But when no small tempests be upon us, and the vessel veers about and is in jeopardy, then is the great time for displaying patience and goodness of heart. For this cause Job also gained a crown from hence, and the shameless mouth of the devil did he stop, and show clearly that not even when he saw good days was it through his wealth that he was thankful, but through his much love toward God. And see too what things he is thankful for: not for things earthly and perishing, as power and authority and glory (for these things are of no account), but for real blessings, faith and boldness of speech. And with how much feeling he gives thanks: for he says not to God, but to my God, which also the Prophets do, so making that which is common to all their own. And what is there wonderful in the Prophets doing so? For God himself plainly does it continually to His servants, calling Himself the God of Abraham and Isaac and Jacob, as peculiarly theirs. That your faith is spoken of throughout the whole world. What then, had the whole world heard of the faith of the Romans? Yes, the whole, according to him. (Or, since that time, πἅσα ἐξ ἐκείνου). And it is not a thing unlikely. For the city was not one of no note, but as being upon a sort of eminence it was on every account conspicuous. But consider, I pray, the power of the preaching, how in a short time by means of publicans and fishermen it took hold upon the very head of all cities, and Syrians became the teachers and guides of Romans. He attests then two excellencies in them, both that they believed, and that they believed with boldness, and that so great as that the fame of them reached into all the world. For your faith, he says is spoken of throughout the whole world. Your faith, not your verbal disputations, nor your questionings, nor your syllogisms. And yet there were there many hindrances to the teaching. For having recently acquired the empire of the world they were elated, and lived in riches and luxury, and fishermen brought the preaching there, and they Jews and of the Jews, a nation hated and had in abomination among all men; and they were bidden to worship the Crucified, Who was brought up in Judea. And with the doctrine the teachers proclaimed also an austere life to men who were practised in softness, and were agitated about things present. And they that proclaimed it were poor and common men, of no family, and born of men of no family. But none of these things hindered the course of the word. So great was the power of the Crucified as to carry the word round everywhere. For it is spoken of, he says, in all the world. He says not, it is manifested, but, is spoken of, as if all men had them in their mouths. And indeed when he bears witness of this in the Thessalonians, he adds another thing also. For after saying, from you sounded out the word of God, he adds, so that we need not to speak anything. 1 Thessalonians 1:8 For the disciples had come into the place of teachers, by their boldness of speech instructing all, and drawing them to themselves. For the preaching came not anywhere to a stand, but went over the whole world more rapidly than fire. But here there is only thus much — it is spoken of. He well says that it is spoken of, showing that there was no need to add anything to what was said, or to take away. For a messenger’s business is this, to convey from one to another only what is told him. For which cause also the priest is called a messenger Malachi 2:7, because he speaks not his own words, but those of Him that sent him. And yet Peter had preached there. But he reckons what was his, to be his own as well. In such degree, as I said before, was he beyond measure clear of all grudging!

Words these of an Apostle’s bowels of affection, the showing forth this of fatherly concernment! And what is it which he says, and why does he call God to witness? He had to declare his feeling toward them. Since then he had not as yet ever seen them, he therefore called no man to witness, but Him Who enters in the hearts. For since he was saying, I love you, and as a token thereof alleged his praying continually for them, and wishing to come to them, and neither was this self-evident, he betakes himself to the trustworthy testimony. Will then any one of you be able to boast that he remembers, when praying at his house (ἐ πὶ τἥς οἰκίας) the entire body of the Church? I think not. But Paul drew near to God in behalf not of one city only, but of the whole world, and this not once, or twice, or thrice, but continually. But if the continually bearing any one about in one’s memory would not happen without much love; to have any in one’s prayers, and to have them there continually, think what great affection and friendship that implies. But when he says, Whom I serve with my spirit in the Gospel of His Son, he shows us at once the grace of God, and also his own humble-mindedness; the grace of God because He entrusted to him so great a matter; but his own humility, because he imputes it all not to his own zeal, but to the assistance of the Spirit. But the addition of the Gospel, shows the kind of ministry. For there are many and diverse modes of service. And as under kings all are ranged under one that bears kingly power, and all have not to minister (διακονοὕνται) about the same thing, but to one belongs the ministry of ruling armies and to another that of ordering cities and to another again that of keeping treasures in the storehouses, thus also in spiritual things, one serves God and labors (λατρεύει καὶδουλεύει) in believing and ordering his own life well, and another in undertaking the care of strangers, and another in taking in hand the patronship of them that be in need. As even during the Apostle’s own time, they of Stephen’s company served God in the guardianship of the widows, others (ἄ λλοι 2 manuscripts, all ὡ ν) in the teaching of the word, of whom also Paul was serving in the preaching of the Gospel. And this was the fashion of his service: for it was to this that he was appointed. On this account, he not only calls God to witness, but also says what he was entrusted with, to show that having so great things put into his hands, he would not have called Him Who trusted them to him to witness what was false. And therewith he wished to make another point out also, viz. that he could not but have this love and care for them. For that they might not say who are you? And, from whence? That you say that you are anxious over a city so great, and most imperial, he shows that he must needs have this care, if at least the sort of service that was committed to him, was to declare the Gospel: for he that has this put into his hands, must needs have continually upon his mind them that are to receive the word. And he shows another thing besides this by saying, in my spirit; that this service is much higher than either the Gentile or the Jewish. For the Gentile is both fleshly and in error, and the Jewish is true indeed, yet even this is fleshly. But that of the Church is the opposite of the Gentile, but more lofty than the Jewish by a great deal. For the mode of our service is not with sheep and oxen and smoke and fat, but by a spiritual soul, which Christ also shows in saying that God is a Spirit, and they that worship Him must worship Him in spirit and in truth. John 4:24

“What do you say, O, Paul? When it were fitting to say, that I boast, and am proud, and luxuriate in it; you say not this, but what is less than this, that you are not ashamed, which is not what we usually say of things very glorious. What then is this which he says, and why does he thus speak? While yet he exults over it more than over heaven. At least, in writing to the Galatians, he said, God forbid that I should glory, save in the Cross of our Lord Jesus Christ. Galatians 6:14 How then comes he here to say, not that I even glory, but that I am not ashamed? The Romans were most anxiously eager about the things of the world, owing to their riches, their empire, their victories; and their kings they reckoned to be equal to the gods, and so they even called them. And for this cause too, they worshipped them with temples and with altars and with sacrifices. Since then they were thus puffed up, but Paul was going to preach Jesus, who was thought to be the carpenter’s son, who was brought up in Judea, and that in the house of a mean woman, who had no body guards, who was not encircled in wealth, but even died as a culprit with robbers, and endured many other inglorious things; and it was likely that they were concealing themselves as not as yet knowing any of the unspeakable and great things: for this reason he says, I am not ashamed, having still to teach them not to be ashamed. For he knew that if they succeeded in this, they would speedily go on and come to glorying also: and do you then, if you hear any one saying, Do you worship the Crucified? Be not ashamed, and do not look down, but luxuriate in it, be bright-faced at it, and with the eyes of a free man, and with uplifted look, take up your confession; and if he say again, Do you worship the Crucified? Say in reply to him, Yes! And not the adulterer, not the insulter of his father, not the murderer of his children (for such be all the gods they have ), but Him who by the Cross stopped the mouths of devils, and did away with their countless juggleries. For the Cross is for our sakes, being the work of unspeakable Love towards man, the sign of His great concern for us. And in addition to what has been said, since they were puffed up with great pomposity of speech and with their cloak of external wisdom, I, he means to say, bidding an entire farewell to these reasonings, come to preach the Cross, and am not ashamed because of it: for it is the power of God to salvation. For since there is a power of God to chastisement also (for when He chastised the Egyptians, He said, This is My great power, ) Joel 2:25 and a power to destruction, (for, fear Him, He says, that is able to destroy both body and soul in hell), Matthew 10:28 for this cause he says, it is not these that I come to bring, the powers of chastisement and punishment, but those of salvation. What then? Did not the Gospel tell of these things also, namely, the account of hell, and that of the outer darkness, and of the venomous worm? And yet we know of these from no other source than the Gospel. In what sense then does he say, the power of God unto salvation? Attend only to what follows. To every one that believes; to the Jew first, and also to the Greek.

For it is not to all absolutely, but to them that receive it. For though thou be a Grecian (i.e. Heathen), and even one that has run into every kind of vice, though a Scythian, though a barbarian, though a very brute, and full of all irrationality, and burdened with the weights of endless sins, no sooner have you received the word concerning the Cross, and been baptized, than you have blotted out all these; and why says he here, to the Jew first, and also to the Greek? What means this difference? And yet he has often said, Neither circumcision is anything, nor uncircumcision Galatians 5:6 and 6:15; how then does he here discriminate, setting the Jew before the Greek? Now why is this? Seeing that by being first he does not therefore receive any more of the grace (for the same gift is bestowed both on this person and that,) but the first is an honor in order of time only. For he has no such advantage as that of receiving greater righteousness, but is only honored in respect of his receiving it first. Since in the case of those that are enlightened (you that are initiated know what is meant,) all run to the baptism, yet not all at the same hour, but one first and another second. Yet the first does not receive more than the second, nor he than the person after him, but all enjoy the same gifts. The first then here is an honor in word, not a superiority in grace. Then after saying, unto salvation, he enhances the gift further, by showing that it stays not at the present point, but proceeds farther. For this is what he sets forth, when he says,

Ver. 17. For therein is the righteousness of God revealed.

Homily 3 on Romans

Observe the discretion of Paul, how after encouraging by the gentler things, he turns his discourse to the more fearful. For after saying that the Gospel is the cause of salvation and of life, that it is the power of God, that it genders salvation and righteousness, he mentions what might well make them fear that were heedless of it. For since in general most men are not drawn so much by the promise of what is good as by the fear of what is painful, he draws them on both sides. For this cause too did God not only promise a kingdom, but also threaten hell. And the Prophets spoke thus with the Jews, ever intermingling the evil with the good. For this cause too Paul thus varies his discourse, yet not any how, but he sets first the good things, and after the evil, to show that the former came of the guiding purpose of God, but the latter of the wickedness of the backsliding. And in this way the prophet puts the good first, saying, If you be willing and will obey me, you shall eat the good of the land: but if you be not willing and will not obey me, the sword shall devour you. Isaiah 1:19-20 So here too does Paul conduct his discourse. But observe him; Christ, he means, came to bring forgiveness, righteousness, life, yet not in any way, but by the Cross, which is greatest too and wonderful, that He not only gave such things, but that He also suffered such things. If then ye insolently scorn the gifts, then will the penalties await you. And see how he raises his language, For the wrath of God, he says, is revealed from heaven. Whence does this appear? If it be a believer who says this, we will tell him of the declarations of Christ, but if the unbeliever and the Grecian, him Paul silences, by what he says presently of the judgment of God, bringing an uncontrovertible demonstration from the things which were done by them. And this too is by far the most striking point in him, how he exhibits those who speak against the truth, as themselves bearing witness by the things which they do daily, and say, to the doctrines of the truth. But of this in the sequel: but for the present, let us keep to what is set before us. For the wrath of God is revealed from heaven. And indeed even here this often takes place in famines and pestilences and wars: for each individually and all in common are punished. What will be the new thing then? That the chastisement will be greater, and common to all, and not by the same rules. For now what takes place is for correction; but then for vengeance. And this also St. Paul showed, when he said, We are chastened now, that we should not be condemned with the world. 1 Corinthians 11:32 And now indeed to many such things usually seem to come not of the wrath from above, but of the malice of man. But then the punishment from God shall be manifest, when the Judge, sitting upon the fearful tribunal, shall command some to be dragged to the furnaces, and some to the outer darkness, and some to other inexorable and intolerable punishments. And why is it that he does not speak as plainly as this, the Son of God is coming with ten thousand angels, and will call each man to account, but says, that the wrath of God is revealed? His hearers were as yet novices, and therefore he draws them first by things quite allowed by them. And besides what is here mentioned, he also seems to me to be aiming against the Greeks. And this is why he makes his beginning from this, but afterwards he introduces the subject of Christ’s judgment.

For men are in this respect made like God, when they do not feel what is inflicted by them who would do them despite, and are neither insulted of others who insult them, nor beaten of them when beating them, nor made scorn of when they make scorn of them. And how in the nature of things can this be? It may be said. It is so, yea most certainly it is possible, when you are not vexed at what is done. And how, it may be said, is it possible not to be vexed? Nay rather, how is it possible to be vexed? Tell me now, if your little child were to insult you, would you then reckon the insult an insult? What, but would you be vexed? Surely not. But and if you were to be vexed, would you not then be ridiculous? Thus too let us then get to feel disposed towards our neighbors, and then we shall have no sense of displeasure. For they that insult us are more senseless than children. Neither let us even seek to be free from insults, but when we are insulted to bear them. For this is the only secure honor. But why so? Because this you are master of, but that, another person. Do you not see the adamant reverberating the blows it receives? But nature, you will say, gives it this property. Yet you too have it in your power to become by free choice such, as that happens to be by nature. How? Do you not know that the children in the furnace were not burned? And that Daniel in the den suffered no harm? This may even now come to pass. There stand by us too lions, anger and lust, with fearful teeth tearing asunder him that falls among them. (Plato Rep. viii.) Become then like that (ἔ κεινον 3 manuscripts) Daniel, and let not these affections fasten their fangs into your soul. But that, you will say, was wholly of grace. Yes; because the acts of free-will led the way thereto. So that if we be willing to train ourselves to a like character, even now the grace is at hand. And even though the brutes be an hungered, yet will they not touch your sides. For if at the sight of a servant’s body they were abashed, when they have seen the members of Christ, (and this is what we believers are,) how shall they do else than be still? Yet if they be not still, it is owing to the fault of those cast among them. For indeed many spend largely upon these lions, by keeping harlots, breaking through marriages, taking vengeance upon enemies. And so before ever they come to the bottom of the den they get torn in pieces. Daniel 6:24 But with Daniel this did not so happen, neither yet would it with us, if we were so minded, but even a greater thing would take place than what then happened. For the lions hurt not him; and if we be sober-minded, then will they that hurt us even profit us. Thus then did Paul grow bright out of those that thwarted him and plotted against him, thus Job out of the many scourges, thus Jeremy out of the miry pit, thus Noah out of the flood, thus Abel out of the treachery, thus Moses out of the bloodthirsty Jews, thus, Elisha, thus each of the worthies of old, not out of relaxedness and softness, but out of tribulations and trials, came to be attired with their bright crowns. Wherefore also Christ, inasmuch as He knew this to be the groundwork of a good report, said to His disciples, In the world you shall have tribulation, but be of good cheer, I have overcome the world. John 16:33 What then, they will say, Have not many been turned to flight by these terrors? Yes, but that was not of the nature of temptation, but of their own remissness. But He that with the temptation makes also an escape, so that you may be able to bear it 1 Corinthians 10:13, may He stand by all of us, and reach forth His hand, that being gloriously proclaimed victorious we may attain to the everlasting crowns, through the grace and love towards man (5 manuscripts add the rest and so Field passim) of our Lord Jesus Christ, through Whom, and with Whom, to the Father be glory, with the Holy Ghost, for ever and ever. Amen.

Homily 5 on Romans

That is, if a man be rich, if a consul, if a very sovereign (so Field: several manuscripts and Edd. the emperor himself), by none of them is the account of the judgment out-faced. Since in this dignities have no place. Having then shown the exceeding greatness of the disease, and having added the cause, that it was from the carelessness of the disordered, and finally, that destruction awaits them and that amendment is easy, in the punishment also he again gives the Jew the heavier lot. For he that had enjoyed a larger share of instruction would also deserve to undergo a larger share of vengeance if doing lawlessly. And so the wiser or mightier men we are, the more are we punished if we sin. For if you are rich, you will have more money demanded of you than of the poor; and if wiser than others, a stricter obedience; and if you have been invested with authority, more shining acts of goodness; and so in the case of all the other things, you will have to bring in measures proportioned to your power.

Ver. 10. But glory, honor, and peace to every man that works good, to the Jew first, and also to the Gentile.

What Jew does he here mean? Or about what Gentiles is he discoursing? It is of those before Christ’s coming. For his discourse had not hitherto come to the times of grace, but he was still dwelling upon the earlier times, so breaking down first from afar off and clearing away the separation between the Greek and the Jew, that when he should do this in the matter of grace, he might no more seem to be devising some new and degrading view. For if in the earlier times when this Grace had not shone forth in such greatness, when the estate of the Jews was solemn and renowned and glorious before all men, there was no difference, what could they say for themselves (τίνα ἂν ἔχοιεν λόγον εἰπεἵν;) now after so great a display of grace? And this is why he establishes it with so great earnestness. For when the hearer has been informed that this held in the earlier times, much more will he receive it after the faith. But by Greeks he here means not them that worshipped idols, but them that adored God, that obeyed the law of nature, that strictly kept all things, save the Jewish observances, which contribute to piety, such as were Melchizedek and his (οἱ περὶ), such as was Job, such as were the Ninevites, such as was Cornelius. Here then he is first breaking through the partition between the circumcision and the uncircumcision: and at a distance dissipates this distinction beforehand, so as to do it without being suspected, and to strike into it as compelled by another occasion, which is ever a characteristic of his Apostolic wisdom. For if he had showed it in the times of grace, what he said would have had a very suspicious look. But on describing the vice which possessed the world, and where end the ways of wickedness, to pass from that consecutively into the treatment of these points renders his teaching unsuspected. And that he means this, and for this purpose so put this together, is plain from hence: for if he were not intent upon effecting this, it were enough for him to have said, According to your hardness and impenitent heart you store up unto yourself wrath against the day of wrath; and then to have dropped this subject, since it would have been complete. But in that what he had in view was not to speak of the judgment to come only, but to show also that the Jew had no advantage of such a Greek, and so was not to be haughty-spirited, he advances farther, and speaks of them in order. But consider! He had put the hearer in fear, had advanced against him the fearful day, had told him what an evil it is to be living in wickedness, had showed him that no man sins of ignorance, nor with impunity, but that even though he suffer no punishment now, yet he certainly will suffer it: then he wishes to make good next that the teaching of the Law was not a thing of great importance. For it is upon works that both punishment and reward depend, not upon circumcision and uncircumcision. Since then he had said, that the Gentile shall by no means go unpunished and had taken this for granted, and upon it had made good that he shall also be rewarded, he next showed the Law and circumcision to be superfluous. For it is the Jews that he is here chiefly opposing. For inasmuch as they were somewhat captiously disposed, first, of their haughtiness, not deigning to be reckoned along with the Gentiles, and secondly thinking it ridiculous if the faith is to do away all sins; for this cause he accused the Gentiles first, in whose behalf he is speaking, that without suspicion and with boldness of speech, he may attack the Jews. And then having come to the enquiry concerning the punishment, he shows that the Jew is so far from being at all profited by the Law, that he is even weighed down by it. And this was his drift some way back. For if the Gentile be on this score inexcusable, because, when the creation led him on and his own reasonings, he yet did not amend, much more were the Jew so, who besides these had the teaching of the Law also. Having then persuaded him to a ready admission of these reasonings, in the case of other men’s sins, he now compels him even against his will to do so in the case of his own. And in order that what he says may be more readily allowed, he leads him forward with the better things also in view, speaking on this wise: But glory and honor and peace to every man that works good, to the Jew first, and also to the Gentile. For here whatever good things a man has, he has with fightings, even if he be rich, if a prince, if a king. Even if he be not at variance with others, yet is he often so with himself, and has abundant war in his own thoughts. But there it is no such thing, but all is still and void of trouble, and in possession of true peace. Having then made good from what was said above, that they too which have not the Law are to enjoy the same blessings, he adds his reason in the following words:

Ver. 11. For there is no respect of persons with God.

For when he says that as well the Jew as the Gentile is punished if he sin, he needs no reasonings: but when he wants to prove that the Gentile is honored also, he then needs a foundation for it also; as it seemed wonderful and extravagant if he who had heard neither Law nor Prophets, were to be honored upon his working good. And this is why (as I also said before) he exercises their hearing in the times before grace, that he might afterwards more treatably bring in, along with the faith, the acquiescence in these things also. For here he is not at all suspected, as seeming not to be making his own point good. Having then said, Glory and honor and peace to every man that works good, to the Jew first, and also to the Gentile, he adds, For there is no respect of persons with God. Wonderful! What more than victory has he gained! For he shows, by reducing it to an absurdity, that it was not meet with God that it should be otherwise. For it would then be a case of respecting of persons. But of such character God is not. And he does not say, for if this were not so, God would be a respecter of persons, but with more of dignity, For there is no respect of persons with God. That it is not quality of persons, but difference of actions. Which He makes inquisition for. By so saying he shows that it was not in actions but in persons only that the Jew differed from the Gentile. The consequence of this would be thus expressed; For it is not because one is a Jew and the other a Gentile, that one is honored and the other disgraced, but it is from the works that either treatment comes. But he does not say so, since it would have roused the anger of the Jew, but he sets down something more, so bringing their haughty spirit yet lower, and quelling it for the admission of the other. But what is this? The next position.

Ver. 12. For as many, he says, as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law.

For here, as I said before, he shows not only the equality of the Jew and the Gentile, but that the Jew was even much burdened by the gift of the Law. For the Gentile is judged without law. But this without law (Gr. lawlessly) here expresses not the worse plight but the easier, that is, he has not the Law to accuse him. For without law (that is, without the condemnation arising from it), is he condemned solely from the reasonings of nature, but the Jew, in the Law, that is, with nature and the Law too to accuse him. For the greater the attention he enjoyed, the greater the punishment he will suffer. See how much greater is the necessity which he lays upon the Jews of a speedy recourse to grace! For in that they said, they needed not grace, being justified by the Law, he shows that they need it more than the Gentiles, considering they are liable to be punished more. Then he adds another reason again, and so farther contends for what has been said.

Ver. 14. For when the Gentiles, he says, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves.

I am not, he means, rejecting the Law, but even on this score I justify the Gentiles. You see how when undermining the conceit of Judaism, he gives no handle against himself as villifying the Law, but on the contrary by extolling it and showing its greatness he so makes good his whole position. But whenever he says by nature, he means by the reasonings of nature. And he shows that others are better than they, and, what is more better for this, that they have not received the Law, and have not that wherein the Jews seem to have an advantage over them. For on this ground he means they are to be admired, because they required not a law, and yet exhibited all the doings of the Law, having the works, not the letters, graven upon their minds. For this is what he says,

Ver. 15. Which show the work of the Law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another.

Ver. 16. In the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel.

See how he again puts that day before them, and brings it close to them, battering down their conceit, and showing, that those were to be the rather honored who without the Law strove earnestly to fulfil the things of the Law. But what is most to be marvelled at in the discretion of the Apostle, it is worth while to mention now. For having shown, from the grounds given, that the Gentile is greater than the Jew; in the inference, and the conclusion of his reasoning, he does not state it, in order not to exasperate the Jew. But to make what I have said clearer, I will give the very words of the Apostle. For after saying, that it is not the hearers of the Law, but the doers of the Law, that shall be justified, it followed to say, For when the Gentiles, which have not the Law, do by nature the things contained in the Law, they are much better than those who are instructed by the Law. But this he does not say, but he stays at the encomium of the Gentiles, and does not yet awhile carry on his discourse by way of comparison, that so at least the Jew may receive what is said. And so he does not word it as I was doing, but how? For when the Gentiles, which have not the Law, do by nature the things contained in the Law, these, not having the Law, are a law unto themselves; which show the work of the Law, written in their hearts, their conscience also bearing witness. For the conscience and reason does suffice in the Law’s stead. By this he showed, first, that God made man independent, so as to be able to choose virtue and to avoid vice. And be not surprised that he proves this point, not once or twice, but several times. For this topic was very needful for him to prove owing to those who say, Why ever is it, that Christ came but now? And where in times before was the (most manuscripts this mighty) scheme of Providence? Now it is these that he is at present beating off by the way, when he shows that even in former times, and before the Law was given, the human race (Gr. nature) fully enjoyed the care of Providence. For that which may be known of God was manifest in them, and they knew what was good, and what bad; by means whereof they judged others, which he reproaches them with, when he says, wherein you judge another, you condemn yourself. But in the case of the Jews, besides what has been mentioned, there was the Law, and not reason or conscience only. And why does he put the words accusing or else excusing?— for, if they have a Law written, and show the work of it in them, how comes reason to be able to accuse them still? But he is not any longer speaking of those only who do well, but also of mankind (Gr. the nature) universally. For then our reasonings stand up, some accusing and some excusing. And at that tribunal a man needs no other accuser. Then to add to their fear, he does not say the sins of men, but the secrets of men. For since he said, Do you think, that judgest them that do such things, and doest the same, that you shall escape the judgment of God; that you may not expect such a sentence as you pass yourself, but may know, that that of God is far more exact than your own, he brings in, the secrets of men, and adds, through Jesus Christ according to my Gospel. For men sit in judgment upon overt acts alone. And above too he spoke of the Father alone, but as soon as he had crushed them with fear, he brought in the mention of Christ also. But he does not do barely this, but even here, after having made mention of the Father, he so introduces Him. And by the same things he raises the dignity of his preaching. For this preaching, he means, openly speaks out what nature taught by anticipation. Do you see with what wisdom he has bound them both to the Gospel and to Christ, and demonstrated that our affairs come not here to a stand, but travel further. And this he made good before also, when he said, you store up to yourself wrath against the day of wrath: and here again, God shall judge the secrets of men.

Homily 6 on Romans

 Behold, you are called a Jew, and restest in the Law, and makest your boast of God, and know His will, and approvest the things that are more excellent, being instructed out of the Law.

After saying that the Gentile wants nothing appertaining to salvation if he be a doer of the Law, and after making that wonderful comparison, he goes on to set down the glories of the Jews, owing to which they thought scorn of the Gentiles: and first the very name itself, which was of great majesty, as the name Christian is now. For even then the distinction which the appellation made was great. And so he begins from this, and see how he takes it down. For he does not say, Behold, you are a Jew, but art called so, and makest your boast in God; that is, as being loved by Him, and honored above all other men. And here he seems to me to be gently mocking their unreasonableness, and great madness after glory, because they misused this gift not to their own salvation, but to set themselves up against the rest of mankind, and to despise them. And know His will, and approvest the things that are more excellent. Indeed this is a disadvantage, if without working: yet still it seemed to be an advantage, and so he states it with accuracy. For he does not say, you do, but know; and approvest, not followest and doest. “testest things that differ.” So Weiss, Godet, Wilke (Clavis N.T.), Lange, Tholuck. Alford, Philippi. This interpretation has the advantage of following the original meaning of both verbs.—G.B.S}}–>

Ver. 19. And art confident that you yourself.

Here again he does not say that you are a guide of the blind, but you are confident, so you boast, he says. So great was the unreasonableness of the Jews. Wherefore he also repeats nearly the very words, which they used in their boastings. See for instance what they say in the Gospels. You were altogether (ὅ λος 4 manuscripts ὅ λως) born in sin, and do you teach us? John 9:34 And all men they utterly looked down upon, to convince them of which, Paul keeps extolling them and lowering the others, that so he may get more hold on them, and make his accusation the weightier. Wherefore he goes on adding the like things, and making more of them by different ways of relating them. For You are confident, he says, that you yourself art a leader of the blind,

Ver. 21. You therefore who teaches another, do you not teach yourself?

But there he frames his speech with more of sharpness, here with more of gentleness. For he does not say, However on this score you deserve greater punishment, because though entrusted with so great things you have not made a good use of any of them, but he carries his discourse on by way of question, turning them on themselves (ἐ ντρέπων), and saying, Thou that teachest another, do you not teach yourself? And here I would have you look at the discretion of Paul in another case. For he sets down such advantages of the Jews, as came not of their own earnestness, but by a gift from above, and he shows not only that they are worthless to them if neglectful, but that they even bring with them increase of punishment. For neither is the being called a Jew any well doing of theirs, nor yet is the receiving of the Law, nor the other things he has just enumerated, but of the grace from above. And towards the beginning he had said, that the hearing of the Law is valueless unless the doing be thereto added (for not the hearers of the Law, he says, are just before God,) but now he shows further still, that not only the hearing, but, what is more than the hearing, the teaching of the Law itself will not be able to screen the teacher, unless he do what he says; and not only will it not screen him, but will even punish him the more. And he has used his expressions well too, since he does not say, You have received the Law, but You rest in the Law. For the Jew was not wearied with going about to seek what was to be done, but had on easy terms the Law pointing the way leading to virtue. For if even the Gentiles have natural reason (and it is on this ground that these are better than they, in that they do the Law without hearing), yet still the others had greater facility. But if you say, I am not only a hearer, but even a teacher, this very thing is an aggravation of your punishment. For because they prided themselves upon this, from this above all he shows them to be ridiculous. But when he says, a guide of the blind, an instructor of the foolish, a teacher of babes, he is speaking their own pompous language. For they treated proselytes extremely ill, and these were the names they called them by. And this is why he dwells at large upon what were supposed to be their praises, well knowing that what was said gave ground for greater accusation; Which hast the form of knowledge and of the truth in the Law. As if any one who had a picture of the king, were to draw nothing after it, and they that were not entrusted with it were to imitate it exactly even without the original. And then after mentioning the advantages they had from God, he tells them of their failings, bringing forward what the prophets accused them of. You therefore who teaches another, do you not teach yourself? You that preaches that a man should not steal, do you steal? You who says a man should not commit adultery, do you commit adultery? You that abhors idols, do you commit sacrilege? For it was strictly forbidden them to touch any of the treasures upon the idols (so Field from the manuscripts: Vulg. in the idol temples) by reason of the defilement. But the tyranny of avarice, he says, has persuaded you (4 manuscripts and mar. us) to trample this Law also under foot. Then he brings the far more grievous charge afterwards, saying,

Ver. 25. For circumcision verily profits, if you keep the Law.

And yet, were this not so, a man might have rejected it and said, What is circumcision? For is it any good deed on his part that has it? Is it any manifestation of a right choice? For it takes place at an unripe age, and those in the wilderness too remained uncircumcised for a long time. And from many other points of view also, one might look at it as not necessary. And yet it is not on this foot that he rejects it, but upon the most proper ground, from the case of Abraham. For this is the most exceeding victory — to take the very reason for showing it to be of small regard, whence it was held by them in reverence. Now he might have said that even the prophets call the Jews uncircumcised. But this is no disparagement of circumcision, but of those that hold ill to it. For what he aims at is to show that even in the very best life, it has not the least force. This is what he next proves. And here he does not bring forward the Patriarch, but having previously overturned it upon other grounds, he keeps him till afterwards, when he brings in what he has to say of faith, on the words — How then was it reckoned to Abraham? when he was in circumcision, or in uncircumcision? For so long as it is struggling against the Gentile and the uncircumcised, he is unwilling to say anything of this, lest he should be over irksome to them. But when it comes in opposition to the faith, then he disengages himself more completely for a combat with it. Up to the present point then it is uncircumcision that the contest is against, and this is why he advances in His discourse in a subdued tone, and says,

But if you be a breaker of the Law, your circumcision is made uncircumcision. He does not say, it is no more profitable, lest he should seem to insult it. But having stripped the Jew of it, he goes on to smite him. And this is no longer any insult to circumcision, but to him who through listlessness has lost the good of it. As then in the case of those who are in dignified stations and are after convicted of the greatest misdemeanors, the judges deprive them of the honors of their stations and then punish them; so has Paul also done. For after saying, if you are a breaker of the Law, your circumcision is made uncircumcision, and having shown him to be uncircumcised, he condemns him after that without scruple.

Ver. 27. And shall not the uncircumcision which is by nature judge?

You see, he recognizes two uncircumcisions, one from nature, and the other from the will. Here, however, he speaks of that from nature, but does not pause here, but goes on, if it fulfil the Law, judge you, who by the letter and circumcision dost transgress the Law? See his exquisite judgment. He does not say, that the uncircumcision which is from nature shall judge the circumcision, but while where the victory had been, he brings in the uncircumcision, yet where the defeat is, he does not expose the circumcision as defeated; but the Jew himself who had it, and so by the wording spares offending his hearer. And he does not say, you that hast the Law and the circumcision, but yet more mildly, you who by the letter and circumcision dost transgress the Law. That is, such uncircumcision even stands up for the circumcision, for it has been wronged and comes to the Law’s assistance, for it has been insulted, and obtains a notable triumph. For then is the victory decided, when it is not by Jew that Jew is judged, but by the uncircumcised; as when he says, The men of Nineveh shall rise in judgment against this generation, and shall condemn it. Matthew 12:41 It is not then the Law that he dishonors (for he reverences it greatly), but him that does disgrace to the Law. Next, having settled these grounds clearly, he goes on confidently to define what the Jew really is; and he shows that it is not the Jew, nor the circumcision, but he that is no Jew, and uncircumcised, whom he is rejecting. And he seems indeed to stand up in its behalf, but yet does away with the opinion regarding it, securing men’s concurrence by the conclusion he comes to. For he shows not only that there is no difference between the Jew and the uncircumcised, but that the uncircumcised has even the advantage, if he take heed to himself, and that it is he that is really the Jew; and so he says:

Ver. 12. For he is not a Jew which is one outwardly.

Here he attacks them as doing all things for show.

Ver. 29. But he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter.

By saying this he sets aside all things bodily. For the circumcision is outwardly, and the sabbaths and the sacrifices and purifications: all of which he hints in a single word, when he says, For he is not a Jew which is one outwardly. But since much was made of the circumcision, inasmuch as even the sabbath gave way to it John 7:22, he has good reason for aiming more especially against it. But when he has said in the spirit he thereafter paves the way for the conversation of the Church, and introduces the faith. For it too is in the heart and spirit and has its praise of God. And how comes he not to show that the Gentile which does aright is not inferior to the Jew which does aright, but that the Gentile which does aright is better than the Jew which breaks the Law? It was that he might make the victory an undoubted one. For when this is agreed upon, of necessity the circumcision of the flesh is set aside, and the need of a good life is everywhere demonstrated. For when the Greek is saved without these, but the Jew with these is yet punished, Judaism stands by doing nothing. And by Greek he again means not the idolatrous Greek, but the religous and virtuous, and free from all legal observances.

Chap. iii. ver. 1. What advantage then has the Jew?

Since he has set all aside, the hearing, the teaching, the name of the Jew, the circumcision, and all the other particulars by his saying that he is not a Jew which is one outwardly, but he which is one inwardly; he next sees an objection which starts up, and against this makes his stand. Now what is this objection? If, he means, these things are no use, what reason was there for that nation being called, and the circumcision too being given? What does he then and how does he solve it? By the same means as he did before: for as there, he told, not of their praises, but the benefits of God; nor their well doings (for to be called a Jew and to know His Will and to approve the things which are more excellent, was no well doing of their own, but came of the grace of God: and this the Prophet also says, upbraiding them; He has not done so to any nation, neither has he showed His judgments unto them; Psalm 147:20 and Moses again; Ask now whether there has been any such thing as this? he says, did ever people hear the voice of God speaking out of the midst of the fire, and live?) Deuteronomy 4:32-33, this then he does here also. For as, when speaking of circumcision, he did not say, Circumcision is valueless without a good life, but, Circumcision is of value with a good life, pointing out the same thing but in a more subdued tone. And again he does not say, If you be a breaker of the Law, thou who art circumcised art no whit profited, but your circumcision is made uncircumcision: and after this again, the uncircumcision, says he, shall judge, not the circumcision, but you that dost transgress the Law, so sparing the things of the Law, and smiting the persons. So he does here also. For after setting before himself this objection, and saying, what advantage then has the Jew? he says not, None, but he concurs with the statement, and confutes it again by the sequel, and shows that they were even punished owing to this preëminence. And how he does so, I will tell you when I have stated the objection. What advantage then, he says, has the Jew, or what profit is there of circumcision?

Ver. 2. Much every way: chiefly, because that they were entrusted with the oracles of God.

Do you see that, as I said above, it is not their well doings, but the benefits of God, that he everywhere counts up? And what is the word ἐ πιστεύθησαν? (they were trusted.) It means, that they had the Law put into their hands because He held them to be of so much account that He entrusted to them oracles which came down from above. I know indeed that some take the entrusted not of the Jews, but of the oracles, as much as to say, the Law was believed in. But the context does not admit of this being held good. For in the first place he is saying this with a view to accuse them, and to show that, though in the enjoyment of many a blessing from above, they yet showed great ingratitude. Then, the context also makes this clear. For he goes on to say, For what if some did not believe? If they did not believe, how do some say, the oracles were believed in? What does he mean then? Why that God entrusted the same to them, and not that they trusted to the oracles: how else will the context make sense? For he farther goes on to say,

And I would have you here also note his judgment. For again he does not bring in his accusation of them on his own part, but as it were by way of objection, as if he said, But perhaps you will say, ‘What then is the use of this circumcision since they used it not as was fitting, since they were trusted with the Law and were unfaithful to the trust?’ And hitherto he is not a severe accuser, but as if to clear God of complaints against Him, he by this means turns the whole of the accusation round upon themselves. For why, he would say, do you complain that they did not believe? And how does this affect God? For as for His benefit, does the ingratitude of those benefited overturn it? Or does it make the honor to be no honor? For this is what the words, Shall their unfaithfulness make the faith of God without effect, amount to. God forbid. As if one should say, I have honored such an one. And if he did not receive the honor, this gives no ground for accusing me, nor impairs my kindness, but shows his want of feeling. But Paul does not say this merely, but what is much more. That not only does their unbelief not leave the soil of complaint upon God, but even shows His honor and love of man to be the greater, in that He is seen to have bestowed honor upon one who would dishonor Him. See how he has brought them out guilty of misdemeanors by means of what they gloried in; forasmuch as the honor with which God treated them was so great, that even when He saw what would come thereof, He withheld not His good-will toward them! Yet they made the honors bestowed on them a means of insulting Him that Honor them! Next, since he said, For what if some did not believe? (while clearly it was all of them that did not believe,) lest by speaking here too as the history allowed him, he should seem to be a severe accuser of them like an enemy, he puts that, which really took place, in the method of reasoning and syllogism, saying as follows: Yea, let God be true, but every man a liar. What he says is something of this sort. I do not mean, he says, that some did not believe, but if you will, suppose that all were unbelieving, so waiving what really happened, to fall in with the objector, that he might seem overbearing or to be suspected. Well, he says, in this way God is the more justified. What does the word justified mean? That, if there could be a trial and an examination of the things He had done for the Jews, and of what had been done on their part towards Him, the victory would be with God, and all the right on His side. And after showing this clearly from what was said before, he next introduces the Prophet also as giving his approval to these things, and saying, that You might be justified in Your sayings, and clear when You are judged. Psalm 51:4 He then for His part did everything, but they were nothing the better even for this. Then he brings forward after this another objection that arises, and says,

Ver. 5. But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous Who takes vengeance? I speak as a man.

Ver. 6. God forbid.

He solves one perplexity by another again. Yet as this is not clear, we must needs declare it more clearly. What is it then he means? God honored the Jews: they did despite to Him. This gives Him the victory, and shows the greatness of His love towards man, in that He honored them even such as they were. Since then, he means, we did despite to Him and wronged Him, God by this very thing became victorious, and His righteousness was shown to be clear. Why then (a man may say) am I to be punished, who have been the cause of His victory by the despite I did Him? Now how does he meet this? It is, as I was saying, by another absurdity again. For if it were you, he says, that were the cause of the victory, and after this are punished, the thing is an act of injustice. But if He is not unjust, and yet you are punished, then you are no more the cause of the victory. And note his apostolic reverence; (or caution: εὐλάβεια); for after saying, Is God unrighteous Who takes vengeance? he adds, I speak as a man. As if, he means, any body were to argue in the way men reason. For what things seem with us to be justice, these the just judgment of God far exceeds, and has certain other unspeakable grounds for it. Next, since it was indistinct, he says the same thing over again:

For whereas Paul said, where sin abounded grace did much more abound Romans 5:20, in ridicule of him and perverting what he said to another meaning, they said, We must cling to vice that we may get what is good. But Paul said not so; however to correct this notion it is that he says, What then? Shall we continue in sin that grace may abound? God forbid! (ib. 6:1, 2.) For I said it, he means, of the times which are past, not that we should make this a practice. To lead them away then from this suspicion, he said, that henceforth this was even impossible. For how shall we, he says, that are dead unto sin, live any longer therein? Against the Greeks then he inveighs (κατέδραμεν) without difficulty. For their life was exceeding abandoned. But of the Jews, even if their life seemed to have been careless, still they had great means of cloaking these things in the Law and circumcision, and the fact of God having conversed with them, and their being the teachers of all. And this is why he strips them even of these, and shows that for these they were the more punished, and this is the conclusion to which he has here drawn his discussion. For if they be not punished, he would say, for so doing, that blasphemous language — let us do evil that good may come — must necessarily gain currency. But if this be impious, and they who hold this language shall be punished (for this he declared by saying, whose damnation is just), it is plain that they are punished. For if they who speak it be deserving of vengeance, much more are they who act it, but if deserving thereof, it is as having done sin. For it is not man that punishes them, that any one should suspect the sentence, but God, that does all things righteously. But if they are righteously punished, it is unrighteously that they, who make ridicule of us, said what they did. For God did and does everything, that our conversation might shine forth and be upright on every side.

Let us then not be listless; for so we shall be able to recover the Greeks also from their error. But when we are in words lovers of wisdom, but in deeds behave unseemly, with what looks shall we face them? With what lips shall we discourse concerning doctrines? For he will say to each of us, How can you that have failed in what is less, claim to teach me about what is greater? You who as yet have not learned that covetousness is a vice, how can you be wise upon the things in heaven? But do you know that it is a vice? Then, the charge is the greater, because you transgress knowingly. And why speak I of the Greek, for even our laws allow us not to speak thus boldly when our life has become abandoned. For to the sinner, it says, says God, what have you to do to declare my statutes? Psalm 50:16 There was a time when the Jews were carried away captive, and when the Persians were urgent with them, and called upon them to sing those divine songs unto them, they said, How shall we sing the Lord’s song in a strange land? Psalm 137:4 Now if it were un lawful to sing the oracles of God in a strange land, much less might the estranged soul do it. For estranged the merciless soul is. If the Law made those who were captives and had become slaves to men in a strange land, to sit in silence; much more is it right for those who are slaves to sin and are in an alien community (πολιτεί& 139·) to have a curb upon their mouths. And however they had their instruments then. For it says, Upon the willows in the midst thereof did we hang our instruments, but still they might not sing. And so we also, though we have a mouth and tongue, which are instruments of speech, have no right to speak boldly, so long as we be slaves to what is more tyrannical than any barbarian, sin. For tell me what have you to say to the Greek, if you plunder, and be covetous? will you say, Forsake idolatry, acknowledge God, and draw not near to gold and silver? Will he not then make a jest of you, and say, Talk to yourself first in this way? For it is not the same thing for a Gentile to practise idolatry, and a Christian to commit this same (4 manuscripts. om. same) sin. For how are we to draw others away from that idolatry if we draw not ourselves away from this? For we are nearer related to ourselves than our neighbor is, and so when we persuade not ourselves, how are we to persuade others? For if he that does not rule well over his own house, will not take care of the Church either 1 Timothy 3:5, how shall he that does not rule even over his own soul be able to set others right? Now do not tell me, that you do not worship an image of gold, but make this clear to me, that you do not do those things which gold bids you. For there be different kinds of idolatry, and one holds mammon lord, and another his belly his god, and a third some other most baneful lust. But, you do not sacrifice oxen to them as the Gentiles do. Nay, but what is far worse, you butcher your own soul. But you do not bow the knee and worship. Nay, but with greater obedience you do all that they command you, whether it be your belly, or money, or the tyranny of lust. For this is just what makes Gentiles disgusting, that they made gods of our passions; calling lust Venus, and anger Mars, and drunkenness Bacchus. If then you do not grave images as did they, yet do you with great eagerness bow under the very same passions, when you make the members of Christ members of an harlot, and plunge yourself into the other deeds of iniquity. 1 Corinthians 6:15 I therefore exhort you to lay to heart the exceeding unseemliness hereof, and to flee from idolatry:— for so does Paul name covetousness— and to flee not only covetousness in money, but that in evil desire, and that in clothing, and that in food, and that in everything else: since the punishment we shall have to suffer if we obey not God’s laws is much severer. For, He says, the servant that knew his Lord’s will, and did it not, shall be beaten with many stripes. Luke 12:47 With a view then to escaping from this punishment, and being useful both to others and to ourselves, let us drive out all iniquity from our soul and choose virtue. For so shall we attain to the blessings which are to come, whereto may it be granted us all to attain by the grace and love toward man, etc.

Homily 7 on Romans

Rom. III. 9-18

 What then have we more than they? For we have proved both Jews and Gentiles, that they are all under sin. As it is written, There is none righteous, no, not one: there is none that understands, there is none that seeks after God. They are all gone out of the way, they are together become unprofitable; there is none that does good, no not one. Their throat is an open sepulchre; with their tongues have they used deceit; the poison of asps is under their lips; whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace have they not known: there is no fear of God before their eyes.

He had accused the Gentiles, he had accused the Jews; it came next in order to mention the righteousness which is by faith. For if the law of nature availed not, and the written Law was of no advantage, but both weighed down those that used them not aright, and made it plain that they were worthy of greater punishment, then after this the salvation which is by grace was necessary. Speak then of it, O Paul, and display it. But as yet he does not venture, as having an eye to the violence of the Jews, and so turns afresh to his accusation of them; and first he brings in as accuser, David speaking of the same things at length, which Isaiah mentioned all in short compass, so furnishing a strong curb for them, so that they might not bound off, nor any of his hearers, while the matters of faith were laid open to them, might after this start away; being beforehand safely held down by the accusations of the prophets. For there are three excesses which the prophet lays down; he says that all of them together did evil, and that they did not do good indifferently with evil, but that they followed after wickedness alone, and followed it also with all earnestness. And next that they should not say, What then, if these things were said to others? he goes on:

Ver. 19. Now we know that whatever things the Law says, it says to them who are under the Law.

This then is why, next to Isaiah, who confessedly aimed at them, he brought in David; that he might show that these things also belonged to the same subject. For what need was there, he means, that a prophet who was sent for your correction should accuse other people. For neither was the Law given to any else than you. And for what reason did he not say, we know that whatever things the prophet says, but whatever things the Law says? It is because Paul uses to call the whole Old Testament the Law. And in another place he says, Do ye not hear the Law, that Abraham had two sons? Galatians 4:21-22 And here he calls the Psalm the Law when he says, We know that whatever things the Law says, it says to them who are under the Law. Next he shows that neither are these things he said merely for accusation’s sake, but that he may again be paving the way for faith. So close is the relationship of the Old Testament with the New, since even the accusations and reproofs were entirely with a view to this, that the door of faith might open brightly upon them that hear it. For since it was the principal bane of the Jews that they were so conceited with themselves (which thing he mentioned as he went on, how that being ignorant of the righteousness of God, and going about to establish their own righteousness, they submitted not themselves to the righteousness of God) Romans 10:3, the Law and the Prophet by being beforehand with them cast down their high thoughts, and laid low their conceit, that being brought to a consideration of their own sins, and having emptied out the whole of their unreasonableness, and seen themselves in danger of the last extremity, they might with much earnestness run unto Him Who offered them the remission of their sins, and accept grace through faith. And this it is then which St. Paul hints even here, when he says,

Now we know that whatever things the Law says, it says to them who are under the Law, that every mouth may be stopped, and all the world may become guilty before God.

Here then he exhibits them as destitute of the boldness of speech which comes of works, and only using a parade of words and behaving in a barefaced way. And this is why he uses so literal an expression, saying, that every mouth may be stopped, so pointing out the barefaced and almost uncontrollable pomposity of their language, and that their tongue was now curbed in the strictest sense. For as an unsupportable torrent, so had it been borne along. But the prophet stopped it. And when Paul says, that every mouth may be stopped, what he means is, not that the reason of their sinning was that their mouth might be stopped, but that the reason of their being reproved was that they might not commit this very sin in ignorance. And all the world may become guilty before God. He does not say the Jew, but the whole of mankind. For the phrase, that every mouth may be stopped, is the language of a person hinting at them, although he has not stated it clearly, so as to prevent the language being too harsh. But the words that all the world may become guilty before God, are spoken at once both of Jews and of Greeks. Now this is no slight thing with a view to take down their unreasonableness. Since even here they have no advantage over the Gentiles, but are alike given up as far as salvation is concerned. For he would be in strict propriety called a guilty person, who cannot help himself to any excuse, but needs the assistance of another: and such was the plight of all of us, in that we had lost the things pertaining to salvation.

Ver. 20. For by the Law is the knowledge of sin.

He springs upon the Law again, with forbearance however (for what he says is not an accusation of it, but of the listlessness of the Jews). Yet nevertheless he has been earnest here with a view (as he was going to introduce his discourse about faith) to show its utter feebleness. For if you boast in the Law, he means, it puts you to the greater shame: it solemnly parades forth your sins before you. Only he does not word it in this harsh way, but again in a subdued tone; For by the Law is the knowledge of sin. And so the punishment is greater, but that because of the Jew. For the Law accomplished the disclosure of sin to you, but it was your duty then to flee it. Since then you have not fled you have pulled the punishment more sorely on yourself, and the good deed of the Law has been made to you a supply of greater vengeance. Now then having added to their fear, he next brings in the things of grace, as having brought them to a strong desire of the remission of their sins, and says,

Being witnessed by the Law and the Prophets.

Do not be troubled, he means, because it has but now been given, nor be affrighted as though at a thing new and strange. For of old both the Law and the Prophets foretold it. And some passages he has pointed out in the course of this argument, and some he will shortly, having in what came before brought in Habakkuk as saying, the just shall live by faith Romans 1:17, but in what comes after, Abraham and David, as themselves also conversing with us about these things. Now the regard they had for these persons was great, for one was a patriach and a prophet, and the other a king and a prophet: and further the promises about these things had come to both of them. And this is why Matthew in the first beginning of his Gospel mentions both of these first, and then brings forward in order the forefathers. For after saying, the Book of the Generation of Jesus Christ Matthew 1:1, he does not wait after Abraham to name Isaac also and Jacob, but mentions David along with (5 manuscripts after) Abraham. And what is wonderful indeed is, that he has even set David before Abraham speaking on this wise, the Son of David, the Son of Abraham, and then begins the catalogue of Isaac and Jacob, and all the rest in order. And this is why the Apostle here keeps presenting them in turns, and speaks of the righteousness of God being witnessed by the Law and the Prophets. Then that no one should say, How are we to be saved without contributing anything at all to the object in view? He shows that we also offer no small matter toward this, I mean our faith. Therefore after saying, the righteousness of God, he adds straightway, by faith unto all and upon all that believe.

Here again the Jew is alarmed by his not having anything better than the rest, and being numbered with the whole world. Now that he may not feel this, he again lowers him with fear by adding, For there is no difference, for all have sinned. For tell me not that it is such and such a Greek, such and such a Scythian, such and such a Thracian, for all are in the same plight. For even if you have received the Law, one thing alone is there which you have learned from the Law — to know sin, not to flee from it. Next, that they may say, even if we have sinned, still it is not in the same way that they did, he added, and have come short of the glory of God. So that even if you have not done the same sins as others, still you are alike bereft of the glory, since you belong to those who have offended, and he that has offended belongs not to such as are glorified, but to such as are put to shame. Yet, be not afraid: for the reason of my saying this was not that I might thrust you into despair, but that I might show the love of the Lord (Δεσπότου) toward man: and so he goes on;

Ver. 27. Where is boasting then? It is excluded, he says. By what law? Of works? Nay, but by the law of faith.

Paul is at great pains to show that faith is mighty to a degree which was never even fancied of the Law. For after he had said that God justifies man by faith, he grapples with the Law again. And he does not say, where then are the well doings of the Jews? Where their righteous dealing? But, where is then the boasting? so taking every opportunity of showing, that they do but use great words, as though they had somewhat more than others, and have no work to show. And after saying, Where then is the boasting? he does not say, it is put out of sight and has come to an end, but it is excluded, which word rather expresses unseasonableness; since the reason for it is no more. For as when the judgment has come they that would repent have not any longer the season for it, thus now the sentence being henceforth passed, and all being upon the point of perishing, and He being at hand Who by grace would break these terrors, they had no longer the season for making a plea of amelioration wrought by the Law. For if it were right to strengthen themselves upon these things, it should have been before His coming. But now that He who should save by faith had come, the season for those efforts was taken from them. For since all were convicted, He therefore saves by grace. And this is why He has come but now, that they may not say, as they would had He come at the first, that it was possible to be saved by the Law and by our own labors and well-doings. To curb therefore this their effrontery, He waited a long time: so that after they were by every argument clearly convicted of inability to help themselves, He then saved them by His grace. And for this reason too when he had said above, To declare His righteousness, he added, at this time. If any then were to gainsay, they do the same as if a person who after committing great sins was unable to defend himself in court, but was condemned and going to be punished, and then being by the royal pardon forgiven, should have the effrontery after his forgiveness to boast and say that he had done no sin. For before the pardon came, was the time to prove it: but after it came he would no longer have the season for boasting. And this happened in the Jews‘ case. For since they had been traitors to themselves, this was why He came, by His very coming doing away their boasting. For he who says that he is a teacher of babes, and makes his boast in the Law, and styles himself an instructor of the foolish, if alike with them he needed a teacher and a Saviour, can no longer have any pretext for boasting. For if even before this, the circumcision was made uncircumcision, much rather was it now, since it is cast out from both periods. But after saying that it was excluded, he shows also, how. How then does he say it was excluded? By what law? Of works? Nay, but by the law of faith. See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty. But what is the law of faith? It is, being saved by grace. Here he shows God’s power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only. And in saying this he attempts to bring the Jew who has believed to act with moderation, and to calm him that has not believed, in such way as to draw him on to his own view. For he that has been saved, if he be high-minded in that he abides by the Law, will be told that he himself has stopped his own mouth, himself has accused himself, himself has renounced claims to his own salvation, and has excluded boasting. But he that has not believed again, being humbled by these same means, will be capable of being brought over to the faith. Do you see how great faith’s preëminence is? How it has removed us from the former things, not even allowing us to boast of them?

Ver. 28. Therefore we conclude that a man is justified by faith without the deeds of the Law.

When he had shown that by faith they were superior to the Jews, then he goes on with great confidence to discourse upon it also, and what seemed therein to annoy he again heals up. For these two things were what confused the Jews; one, if it were possible for men, who with works were not saved, to be saved without them, and another, if it were just for the uncircumcised to enjoy the same blessings with those, who had during so long a period been nurtured in the Law; which last confused them more by far than the former. And on this ground having proved the former, he goes on to the other next, which perplexed the Jews so far, that they even complained on account of this position against Peter after they believed. What does he say then? Therefore we conclude, that by faith a man is justified. He does not say, a Jew, or one under the Law, but after leading forth his discourse into a large room, and opening the doors of faith to the world, he says a man, the name common to our race. And then having taken occasion from this, he meets an objection not set down. For since it was likely that the Jews, upon hearing that faith justifies every man, would take it ill and feel offended, he goes on,

Ver. 29. Is He the God of the Jews only?

As if he said, On what foot does it then seem to you amiss that every man should be saved? Is God partial? So showing from this, that in wishing to flout the Gentiles, they are rather offering an insult to God’s glory, if, that is, they would not allow Him to be the God of all. But if He is of all, then He takes care of all; and if He care for all, then He saves all alike by faith. And this is why he says, Is He the God of the Jews only? Is He not also of the Gentiles? Yes, of the Gentiles also. For He is not partial as the fables of the Gentiles (cf. Ov. Tr. I. ii. 5. sqq) are, but common to all, and One. And this is why he goes on,

Ver. 31. Do we then, he says, make void the Law through faith? God forbid: yea, we establish the Law.

Do you see his varied and unspeakable judgment? For the bare use of the word establish shows that it was not then standing, but was worn out (καταλελυμένον). And note also Paul’s exceeding power, and how superabundantly he maintains what he wishes. For here he shows that the faith, so far from doing any disparagement to the Law, even assists it, as it on the other hand paved the way for the faith. For as the Law itself before bore witness to it (for he says, being witnessed by the Law and the Prophets), so here this establishes that, now that it is unnerved. And how did it establish? He would say. What was the object of the Law and what the scope of all its enactments? Why, to make man righteous. But this it had no power to do. For all, it says, have sinned: but faith when it came accomplished it. For when a man is once a believer, he is straightway justified. The intention then of the Law it did establish, and what all its enactments aim after, this has it brought to a consummation. Consequently it has not disannulled, but perfected it. Here then three points he has demonstrated; first, that without the Law it is possible to be justified; next, that this the Law could not effect; and, that faith is not opposed to the Law. For since the chief cause of perplexity to the Jews was this, that the faith seemed to be in opposition to it, he shows more than the Jew wishes, that so far from being contrary, it is even in close alliance and coöperation with it, which was what they especially longed to hear proved.

Homily 8 on Romans

Romans IV. 1, 2

What shall we then say that Abraham, our father as pertaining to the flesh, has found? For if Abraham were justified by works, he has whereof to glory; but not before God.

He had said (5 manuscripts εἶπεν), that the world had become guilty before God, and that all had sinned, and that boasting was excluded and that it was impossible to be saved otherwise than by faith. He is now intent upon showing that this salvation, so far from being matter of shame, was even the cause of a bright glory, and a greater than that through works. For since the being saved, yet with shame, had somewhat of dejection in it, he next takes away this suspicion too. And indeed he has hinted at the same already, by calling it not barely salvation, but righteousness. Therein (he says) is the righteousness of God revealed. Romans 1:17 For he that is saved as a righteous man has a confidence accompanying his salvation. And he calls it not righteousness only, but also the setting forth of the righteousness of God. But God is set forth in things which are glorious and shining, and great. However, he nevertheless draws support for this from what he is at present upon, and carries his discourse forward by the method of question. And this he is always in the habit of doing both for clearness sake, and for the sake of confidence in what is said. Above, for instance, he did it, where he says, What advantage then has the Jew? Romans 3:1 and, What then have we more than they? Romans 3:9 and again, where then is boasting? It is excluded Romans 3:27: and here, what then shall we say that Abraham our father? etc. Now since the Jews kept turning over and over the fact, that the Patriarch, and friend of God, was the first to receive circumcision, he wishes to show, that it was by faith that he too was justified. And this was quite a vantage ground to insist upon (περιουσία νίκης πολλἥς). For for a person who had no works, to be justified by faith, was nothing unlikely. But for a person richly adorned with good deeds, not to be made just from hence, but from faith, this is the thing to cause wonder, and to set the power of faith in a strong light. And this is why he passes by all the others, and leads his discourse back to this man. And he calls him father, as pertaining to the flesh, to throw them out of the genuine relationship (συγγενείας γνησίας) to him, and to pave the Gentiles’ way to kinsmanship with him. And then he says, For if Abraham were justified by works, he has whereof to glory: but not before God. After saying that God justified the circumcision by faith and the uncircumcision through faith, and making the same sufficiently sure in what he said before, he now proves it by Abraham more clearly than he promised, and pitches the battle for faith against works, and makes this righteous man the subject of the whole struggle; and that not without special meaning. Wherefore also he sets him up very high by calling him forefather, and putting a constraint upon them to comply with him in all points. For, Tell me not, he would say, about the Jews, nor bring this man or that before me. For I will go up to the very head of all, and the source whence circumcision took its rise. For if Abraham, he says, was justified by works, he has whereof to glory: but not before God. What is here said is not plain, and so one must make it plainer. For there are two gloryings, one of works, and one of faith. After saying then, if he was justified by works, he has whereof to glory; but not before God; he points out that he might have whereof to glory from faith also, yea and much greater reason for it. For the great power of Paul is especially displayed in this, that he turns what is objected to the other side, and shows that what seemed rather to be on the side of salvation by works, viz. glorying or boldness of claim (παρρησιάζεσθαι) belonged much more truly to that by faith. For he that glories in his works has his own labors to put forward: but he that finds his honor in having faith in God, has a much greater ground for glorying to show, in that it is God that he glorifies and magnifies. For those things which the nature of the visible world tells him not of, in receiving these by faith in Him, he at once displays sincere love towards Him, and heralds His power clearly forth. Now this is the character of the noblest soul, and the philosophic spirit, and lofty mind. For to abstain from stealing and murdering is trifling sort of acquirement, but to believe that it is possible for God to do things impossible requires a soul of no mean stature, and earnestly affected towards Him; for this is a sign of sincere love. For he indeed honors God, who fulfils the commandments, but he does so in a much greater degree who thus follows wisdom (φιλοσοφὥν) by his faith. The former obeys Him, but the latter receives that opinion of Him which is fitting, and glorifies Him, and feels wonder at Him more than that evinced by works. For that glorying pertains to him that does aright, but this glorifies God, and lies wholly in Him. For he glories at conceiving great things concerning Him, which redound to His glory. And this is why he speaks of having whereof to glory before God. And not for this only, but also for another reason: for he who is a believer glories again, not only because he loves God in sincerity, but also because he has enjoyed great honor and love from him. For as he shows his love to Him by having great thoughts about Him, (for this is a proof of love), so does God also love him, though deserving to suffer for countless sins, not in freeing him from punishment only, but even by making him righteous. He then has whereof to glory, as having been counted worthy of mighty love.

Ver. 11. He received it, he says, a sign and seal of the righteousness that was by the faith, which he had being yet uncircumcised.

See you how he shows the Jews to be as it were of the class of parasites (i.e. guests), rather than those in uncircumcision, and that these were added to the others? For if he was justified and crowned while in uncircumcision, the Jews came in afterwards, Abraham is then the father first of the uncircumcised, which through faith appertain to him, and then of those in the circumcision. For he is a forefather of two lines. See you faith lightening up? For till it came the patriarch was not justified. See you the uncircumcision offering no hindrance? For he was uncircumcised, yet was not hindered from being justified. The circumcision therefore is behind the faith. And why wonder that it is behind the faith, when it is even behind the uncircumcision. Nor is it behind faith only, but very far inferior to it, even so far as the sign is to the reality of which it is the sign; for instance, as the seal is to the soldier. (See Hom. iii. on 2 Cor. at the end.) And why, he says, did he want a seal then? He did not want it himself. For what purpose then did he receive it? With a view to his being the father alike of them that believe in uncircumcision and in circumcision. But not of those in circumcision absolutely: wherefore he goes on to say, To them who are not of the circumcision only. For if to the uncircumcised, it is not in that he is uncircumcised that he is their father, although justified in uncircumcision; but in that they imitated his faith; much less is it owing to circumcision that he is the forefather of those in the state of circumcision, unless faith also be added. For he says that the reason of his receiving circumcision was that either of us two parties might have him for a forefather, and that those in the uncircumcision might not thrust aside those in the circumcision. See how the former had him for their forefather first. Now if the circumcision be of dignity owing to its preaching righteousness, the uncircumcision even has no small preeminence in having received it before the circumcision. Then will you be able to have him as a forefather when you walk in the steps of that faith, and art not contentious, nor a causer of division in bringing in the Law. What faith? Tell me.

Ver. 12. Which he had being yet uncircumcised.

Here again he lays low the lofty spirit of the Jews by reminding them of the time of the justification. And he well says, the steps, that you as well as Abraham may believe in the resurrection of bodies that are dead. For he also displayed his faith upon this point. And so if you reject the uncircumcision, be informed for certain that the circumcision is of no more use unto you. For if you follow not in the steps of his faith, though you were ten thousand times in a state of circumcision, you will not be Abraham’s offspring. For even he received the circumcision for this end, that the man in a state of uncircumcision might not cast you off. Do not then demand this of him too. For it was you whom the thing was to be an assistance to, not he. But he calls it a sign of the righteousness. And this also was for your sake, since now it is not even this: for thou then were in need of bodily signs, but now there is no need of them. And was it not possible, one might say, from his faith to learn the goodness of his soul? Yes, it was possible but you stood in need of this addition also. For since thou did not imitate the goodness of his soul, and were not able to see it, a sensible circumcision was given you, that, after having become accustomed to this of the body, you might little by little be led on to the true love of wisdom in the soul also, and that having with much seriousness received it as a very great privilege, you might be instructed to imitate and revere your ancestor. This object then had God not only in the circumcision, but in all the other rites, the sacrifices, I mean, and the sabbath, and feasts. Now that it was for your sake that he received the circumcision, learn from the sequel. For after saying that he received a sign and a seal, he gives the reason also as follows. That he might be the father of the circumcision— to those who received the spiritual circumcision also, since if you have only this (i.e. the carnal), no farther good will come to you. For this is then a sign, when the reality of which it is the sign is found with you, that is, faith; since if you have not this, the sign to you has no longer the power of a sign, for what is it to be the sign of? Or what the seal of, when there is nothing to be sealed? Much as if you were to show one a purse with a seal to it, when there was nothing laid up within. And so the circumcision is ridiculous if there be no faith within. For if it be a sign of righteousness, but you have not righteousness, then you have no sign either. For the reason of your receiving a sign was that you might seek diligently for that reality whereof you have the sign: so that if you had been sure of diligently seeking thereafter without it, then you had not needed it. But this is not the only thing that circumcision proclaims, namely righteousness, but righteousness in even an uncircumcised man. Circumcision then does but proclaim, that there is no need of circumcision.

Ver. 14. For if they which are of the Law be heirs, faith is made void, and the promise made of none effect.

He had shown that faith is necessary, that it is older than circumcision, that it is more mighty than the Law, that it establishes the Law. For if all sinned, it was necessary: if one being uncircumcised was justified, it is older: if the knowledge of sin is by the Law and yet it was without the Law made evident, it is more mighty: if it has testimony borne to it by the Law, and establishes the Law, it is not opposed to it, but friendly and allied to it. Again, he shows upon other grounds too that it was not even possible by the Law to attain to the inheritance, and after having matched it with the circumcision, and gained it the victory, he brings it besides into contrast with the Law in these words, For if they which are of the Law be heirs, faith is made void. To prevent them anyone from saying that one may have faith and also keep up the Law, he shows this to be impracticable. For he that clings to the Law, as if of saving force, does disparagement to faith’s power; and so he says, faith is made void, that is, there is no need of salvation by grace. For then it cannot show forth its own proper power; and the promise is made of none effect. This is because the Jew might say, What need have I of faith? If then this held, the things that were promised, would be taken away along with faith. See how in all points he combats with them from the early times and from the Patriarch. For having shown from thence that righteousness and faith went together in the inheritance, he now shows that the promise did likewise. For to prevent the Jew from saying, What matters it to me if Abraham was justified by faith? Paul says, neither can what you are interested with, the promise of the inheritance, come into effect apart from it: which was what scared them most. But what promise is he speaking of? That of his being the heir of the world, and that in him all should be blessed. And how does he say that this promise is made of none effect?

Ver. 16. Therefore it is of faith, he says, that it might be by grace; to the end the promise might be sure to all the seed.

You see that it is not the Law only that faith establishes, but the promise of God also that it will not allow to fall to the ground. But the Law, on the other hand, by being kept to unseasonably, makes even the faith of none effect, and hinders the promise. By this he shows that faith, so far from being superfluous, is even necessary to that degree, that without it there is no being saved. For the Law works wrath, as all have transgressed it. But this does not even suffer wrath to arise at all: for where no Law is, he says, there is no transgression. Do you see how he not only does away with sin after it has existed, but does not even allow it to be produced? And this is why he says by grace. For what end? Not with a view to their being put to shame, but to the end that the promise might be sure to all the seed. Here he lays down two blessings, both that the things given are sure, and also that they are to all the seed, so gathering in those of the Gentiles, and showing that the Jews are without, if they contend against the faith. For this is a surer thing than that. For faith does you no hurt (be not contentious), but even now you are in danger from the Law, it preserves you. Next having said, to all the seed, he defines what seed he means. That which is of faith, he says, so blending with it their relationship to the Gentiles, and showing that they must not be proud of Abraham who do not believe as he did. And see a third thing which faith effected besides. It makes the relationship to that righteous man more definite (ἀ κρι βεστέραν), and holds him up as the ancestor of a more numerous issue. And this is why he does not say merely Abraham, but our father, ours who believe. Then he also seals what he has said by the testimony —

Homily 9 on Romans

Rom. IV. 23

Now it was not written for his sake alone, that it was imputed to him for righteousness; but for us also, to whom it shall be imputed, if we believe in Him that raised up Jesus our Lord from the dead.

After saying many great things of Abraham, and his faith, and righteousness, and honor before God, lest the hearer should say, What is this to us, for it is he that was justified? He places us close to the Patriarch again. So great is the power of spiritual words. For of one of the Gentiles, one who was recently come near, one who had done no work, he not only says that he is in nothing inferior to the Jew who believes (i.e. as a Jew), but not even to the Patriarch, but rather, if one must give utterance to the wondrous truth, even much greater. For so noble is our birth, that his faith is but the type of ours. And he does not say, If it was reckoned unto him, it is probable it will be also to us, that he might not make it matter of syllogism. But he speaks in authentic words of the divine law, and makes the whole a declaration of the Scripture. For why was it written, he says, save to make us see that we also were justified in this way? For it is the same God Whom we have believed, and upon the same matters, if it be not in the case of the same persons. And after speaking of our faith, he also mentions God’s unspeakable love towards man, which he ever presents on all sides, bringing the Cross before us. And this he now makes plain by saying,

Let us then emulate the powers above, and be desirous not only of standing near the throne, but of having Him dwelling in us who sits upon the Throne. He loved us when we hated Him, and also continues to love us. For He makes His sun to rise on the evil and on the good and sends rain on the just and on the unjust. Matthew 5:45 As then He loves us, do thou love Him. For He is our Friend (φιλεἵ γὰρ). And how comes it, some will say, that one who is our Friend threatens hell, and punishment, and vengeance? It is owing to His loving us alone. For all He does and is busied with, is with a view to strike out your wickedness, and to refrain with fear, as with a kind of bridle, your inclinableness to the worse side, and by blessings and by pains recovering you from your downward course, and leading you up to Him, and keeping you from all vice, which is worse than hell. But if you mock what is said, and would rather live continually in misery, than be punished for a single day, it is no marvel. For this is but a sign of your unformed judgment (ἀ τελοὕς γνώμης), drunkenness, and incurable disorder. Since little children even when they see the physician going to apply burning or the knife, flee and leap away screaming and convulsed, and choose to have a continual sore eating into their body, rather than to endure a temporary pain, and so enjoy health afterwards. But those who have come to discretion, know that to be diseased is worse than submitting to the knife, as also to be wicked is worse than to be punished. For the one is to be cured and to be healthy, the other to ruin one’s constitution and to be in continual feebleness. Now that health is better than feebleness, surely is plain to every one. Thieves then ought to weep not when they have their sides pierced through, but when they pierce through walls and murder. For if the soul be better than the body (as it is), when the former is ruined there is more reason to groan and lament; but if a man does not feel it, so much the more reason to bewail it. For those that love with an unchastened love ought to be more pitied than those who have a violent fever, and those that are drunken, than those that are undergoing torture. But if these are more painful (some may say), how come we to give them the preference? Because there are many of mankind, who, as the proverb says, like the worse, and they choose these, and pass by the better. And this one may see happening as well in victuals as in forms of government, in emulous aims of life too, and in the enjoyment of pleasure, and in wives, and in houses, and in slaves, and in lands, and in the case of all other things. For which is more pleasurable pray, cohabiting with women or with males? With women or with mules? Yet still we shall find many that pass over women, and cohabit with creatures void of reason, and abuse the bodies of males. Yet natural pleasures are greater than unnatural ones. But still many there are that follow after things ridiculous and joyless, and accompanied with a penalty, as if pleasurable. Well but to them, a man may say, these things appear so. Now this alone is ground enough to make them miserable, that they think those things to be pleasurable which are not so. Thus they assume punishment to be worse than sin which it is not, but just the contrary. Yet, if it were an evil to the sinner, God would not have added evils to the evil; for He that does everything to extinguish evil, would not have increased it. Being punished then is no evil to the man who has done wrong, but not being punished, when in that plight, is evil, just as for the infirm not to be cured. (Plat. Gorg. p. 478, sqq.) For there is nothing so evil as extravagant desire. And when I say, extravagant, I mean that of luxury, and that of ill-placed glory, and that of power, and in general that of all things which go beyond what is necessary. For such is he who lives a soft and dissolute life, who seems to be the happiest of men, but is the most wretched, as superinducing upon his soul harsh and tyrannical sovereigns. For this cause has God made the present a life of labor to us, that He may rid us of that slavery, and bring us into genuine freedom. For this cause He threatened punishment, and made labors a part of our portion in life, so muzzling our vaunting spirit. In this way the Jews also, when they were fettered to the clay and brick making, were at once self-governed, and called continually upon God. But when they were in the enjoyment of freedom, then they murmured, and provoked the Lord, and pierced themselves through with countless evils. What then, it may be said, will you say to those frequent instances of men being altered for the worse by tribulations? Why, that this is no effect of tribulation, but of their own imbecility. For neither if a man had a weak stomach and could not take a bitter medicine which would act as a purgative, but was made even worse by it, would it be the drug we should find fault with, but the weakness of the part, as we should therefore here too with the yieldingness of temper. For he who is altered so by tribulation, is much more likely to be affected in this way by laxity. If he fails even when splinted, (or tied) (this is what affliction is), much more will he when the bandage is removed. If when braced up he is altered, much more when in a state of tumor (χαυνούμενος). And how am I, one may ask, to keep from being so altered by tribulation? Why, if you reflect that, wish it or not, you will have to bear the thing inflicted: but if you dost it with a thankful spirit, you will gain very greatly thereby; but if you are indignant at it, and ragest and blaspheme, you will not make the calamity lighter, but you will render its wave more troublous. By feeling then in this way, let us turn what is necessary into a matter of our own choice. What I mean is this — suppose one has lost his own son, another all his property: if you reflect that it is not in the nature of things for what has taken place to be undone; while it is to gain fruit from the misfortune, though irremediable, even that of bearing the circumstance nobly; and if instead of using blasphemous words, thou were to offer up words of thanksgiving to the Lord, so would evils brought upon you against your will become to you the good deeds of a free choice. Have you seen a son taken prematurely away? Say, the Lord has given, the Lord has taken away. Do you see your fortune exhausted? Say, naked came I out of my mother’s womb, and naked shall I return there. Job 1:21 Do you see evil men faring well, and just men faring ill and undergoing ills without number, and do you not know where to find the cause? Say, I became even as it were a beast before You. Yet I am ever with You. Psalm 73:22 But if you will search out the cause, reflect that He has fixed a day in which He will judge the world, and so you will throw off perplexity, for then every man will meet his deserts, even as Lazarus and the rich man. Call to mind the Apostles, for they too rejoiced at being scourged, at being driven about and undergoing numberless sufferings, because they were counted worthy to suffer shame for His Name’s sake. Acts 5:41 And do thou, then, if you are sick, bear it nobly, and own yourself indebted to God for it, and you shall receive the same reward with them. But how, when in feebleness and pain, are you to be able to feel grateful to the Lord? You will if you love Him sincerely. For if the Three Children who were thrown into the furnace, and others who were in prisons, and in countless other evils, ceased not to give thanks, much more will they who are in a state of disease, be able to do this. For there is not, assuredly there is not, anything which vehement desire does not get the better of. But when the desire is even that of God, it is higher than anything, and neither fire, nor the sword, nor poverty, nor infirmity, nor death, nor anything else of the kind appears dreadful to one who has gotten this love, but scorning them all, he will fly to heaven, and will have affections no way inferior to those of its inhabitants, seeing nothing else, neither heaven, nor earth, nor sea, but gazing only at the one Beauty of that glory. And neither the vexations of this life present will depress him, nor the things which are goodly and attended with pleasure elate him or puff him up. Let us then love with this love (for there is not anything equal unto it) both for the sake of things present and for the sake of things to come. Or rather, more than for these, for the nature of the love itself. For we shall be set free both from the punishments of this life and of that which is to come, and shall enjoy the kingdom. Yet neither is the escape from hell, nor the fruition of the kingdom, anything great in comparison of what is yet to be said. For greater than all these things is it to have Christ our beloved at once and our lover. For if when this happens with men it is above all pleasure; when both happen from God, what language or what thought is able to set before one the blessedness of this soul? There is none that can, save the experience of it only. That then we may by experience come to know what is this spiritual joy, and life of blessedness, and untold treasure of good things, let us leave everything to cling to that love, with a view as well to our own joy as to the glory of God. For unto Him is the glory and power, with His Only-begotten, and the Holy Ghost, now, and ever, and unto all ages evermore. Amen.

Homily 10 on Romans

The phrase till the Law some think he used of the time before the giving of the Law — that of Abel, for instance, or of Noah, or of Abraham— till Moses was born. What was the sin in those days, at this rate? Some say he means that in Paradise. For hitherto it was not done away, (he would say,) but the fruit of it was yet in vigor. For it had borne that death whereof all partake, which prevailed and lorded over us. Why then does he proceed, But sin is not imputed when there is no law? It was by way of objection from the Jews, say they who have spoken on our side, that he laid this position down and said, if there be no sin without the Law, how came death to consume all those before the Law? But to me it seems that the sense presently to be given has more to be said for it, and suits better with the Apostle’s meaning. And what sense is this? In saying, that till the Law sin was in the world, what he seems to me to mean is this, that after the Law was given the sin resulting from the transgression of it prevailed, and prevailed too so long as the Law existed. For sin, he says, can have no existence if there be no law. If then it was this sin, he means, from the transgression of the Law that brought forth death, how was it that all before the Law died? For if it is in sin that death has its origin, but when there is no law, sin is not imputed, how came death to prevail? From whence it is clear, that it was not this sin, the transgression, that is, of the Law, but that of Adam’s disobedience, which marred all things. Now what is the proof of this? The fact that even before the Law all died: for death reigned, he says, from Adam to Moses, even over them that had not sinned.

How did it reign? After the similitude of Adam’s transgression, who is the figure of Him that was to come. Now this is why Adam is a type of Christ. How a type? It will be said. Why in that, as the former became to those who were sprung from him, although they had not eaten of the tree, the cause of that death which by his eating was introduced; thus also did Christ become to those sprung from Him, even though they had not wrought righteousness, the Provider of that righteousness which through His Cross He graciously bestowed on us all. For this reason, at every turn he keeps to the one, and is continually bringing it before us, when he says, As by one man sin entered into the world — and, If through the offense of one many be dead: and, Not as it was by one that sinned, so is the gift; and, The judgment was by one to condemnation: and again, If by one (or, the one) man’s offense death reigned by one; and Therefore as by the offense of one. And again, As by one man’s disobedience many (or, the many) were made sinners. And so he lets not go of the one, that when the Jew says to you, How came it, that by the well-doing of this one Person, Christ, the world was saved? You might be able to say to him, How by the disobedience of this one person, Adam, came it to be condemned? And yet sin and grace are not equivalents, death and life are not equivalents, the Devil and God are not equivalents, but there is a boundless space between them. When then as well from the nature of the thing as from the power of Him that transacts it, and from the very suitableness thereof (for it suits much better with God to save than to punish), the preëminence and victory is upon this side, what one word have you to say for unbelief, tell me? However, that what had been done was reasonable, he shows in the following words.

Ver. 19. For as by one man’s disobedience many were made sinners, so by the obedience of One shall many be made righteous.

What he says seems indeed to involve no small question: but if any one attends to it diligently, this too will admit of an easy solution. What then is the question? It is the saying that through the offense of one many were made sinners. For the fact that when he had sinned and become mortal, those who were of him should be so also, is nothing unlikely. But how would it follow that from his disobedience another would become a sinner? For at this rate a man of this sort will not even deserve punishment, if, that is, it was not from his own self that he became a sinner. What then does the word sinners mean here? To me it seems to mean liable to punishment and condemned to death. Now that by Adam’s death we all became mortals, he had shown clearly and at large. But the question now is, for what purpose was this done? But this he does not go on to add: for it contributed nothing to his present object. For it is against a Jew that the contest is, who doubted and made scorn of the righteousness by One. And for this reason after showing that the punishment too was brought in by one upon all, the reason why this was so he has not added. For he is not for superfluities, but keeps merely to what is necessary. For this is what the principles of disputation did not oblige him to say any more than the Jew; and therefore he leaves it unsolved. But if any of you were to enquire with a view to learn, we should give this answer: That we are so far from taking any harm from this death and condemnation , if we be sober-minded, that we are the gainers even by having become mortal, first, because it is not an immortal body in which we sin; secondly, because we get numberless grounds for being religious (φιλοσοφίας). For to be moderate, and to be temperate, and to be subdued, and to keep ourselves clear of all wickedness, is what death by its presence and by its being expected persuades us to. But following with these, or rather even before these, it has introduced other greater blessings besides. For it is from hence that the crowns of the martyrs come, and the rewards of the Apostles. Thus was Abel justified, thus was Abraham, in having slain his son, thus was John, who for Christ’s sake was taken off, thus were the Three Children, thus was Daniel. For if we be so minded, not death only, but even the devil himself will be unable to hurt us. And besides there is this also to be said, that immortality awaits us, and after having been chastened a little while, we shall enjoy the blessings to come without fear, being as if in a sort of school in the present life, under instruction by means of disease, tribulation, temptations, and poverty, and the other apparent evils, with a view to our becoming fit for the reception of the blessings of the world to come.

Ver. 20. Moreover the Law entered: that the offense might abound.

Since then he had shown that the world was condemned from Adam, but from Christ was saved and freed from condemnation, he now seasonably enters upon the discussion of the Law, here again undermining the high notions of it. For it was so far from doing any good, he means, or from being any way helpful, but the disorder was only increased by its having come in. But the particle that again does not assign the cause, but the result. For the purpose of its being given was not in order that it might abound, for it was given to diminish and destroy the offense. But it resulted the opposite way, not owing to the nature of the Law, but owing to the listlessness of those who received it. But why did he not say the Law was given, but the Law entered by the way? It was to show that the need of it was temporary, and not absolute or imperative. And this he says also to the Galatians, showing the very same thing another way. For before faith came, he says, we were kept under the Law, shut up unto the faith which should afterwards be revealed. And so it was not for itself, but for another, that it kept the flock. For since the Jews were somewhat gross-minded, and enervated, and indifferent to the gifts themselves, this was why the Law was given, that it might convict them the more, and clearly teach them their own condition, and by increasing the accusation might the more repress them. But be not thou afraid, for it was not that the punishment might be greater that this was done, but that the grace might be seen to be greater. And this is why he proceeds,

But this he leaves for the present to the conscience of his hearers to reason out, but himself, after the resurrection to come had been set before us, demands of us another, even the new conversation, which is brought about in the present life by a change of habits. When then the fornicator becomes chaste, the covetous man merciful, the harsh subdued, even here a resurrection has taken place, the prelude to the other. And how is it a resurrection? Why, because sin is mortified, and righteousness has risen again, and the old life has been made to vanish, and this new and angelic one is being lived in. But when you hear of a new life, look for a great alteration, a wide change. But tears come into my eyes, and I groan deeply to think how great religiousness (φιλοσοφίαν) Paul requires of us, and what listlessness we have yielded ourselves up to, going back after our baptism to the oldness we before had, and returning to Egypt, and remembering the garlic after the manna. Numbers 11:5 For ten or twenty days at the very time of our Illumination, we undergo a change, but then take up our former doings again. But it is not for a set number of days, but for our whole life, that Paul requires of us such a conversation. But we go back to our former vomit, thus after the youth of grace building up the old age of sins. For either the love of money, or the slavery to desires not convenient, or any other sin whatsoever, uses to make the worker thereof old. Now that which decays and waxes old is ready to vanish away. Hebrews 8:13 For there is no body, there surely is none, to be seen as palsied by length of time, as a soul is decayed and tottering with many sins. Such an one gets carried on to the last degree of doting, yielding indistinct sounds, like men that are very old and crazed, being surcharged with rheum, and great distortion of mind, and forgetfulness, and with scales upon its eyes, and disgustful to men, and an easy prey to the devil. Such then are the souls of sinners; not so those of the righteous, for they are youthful and well-favored, and are in the very prime of life throughout, ever ready for any fight or struggle. But those of sinners, if they receive even a small shock, straightway fall and are undone. And it was this the Prophet made appear, when he said, that like as the chaff which the wind scatters from the face of the earth Psalm 1:4, thus are they that live in sin whirled to and fro, and exposed to every sort of harm. For they neither see like a healthy person, nor hear with simplicity, they speak not articulately, but are oppressed with great shortness of breath. They have their mouth overflowing with spittle. And would it were but spittle, and nothing offensive! But now they send forth words more fetid than any mire, and what is worst, they have not power even to spit this saliva of words away from them, but taking it in their hand with much lewdness, they smear it on again, so as to be coagulating, and hard to perspire through. Perhaps you are sickened with this description. Ought ye not, then to be more so at the reality? For if these things when happening in the body are disgustful, much more when in the soul. Such was that son who wasted out all his share, and was reduced to the greatest wretchedness, and was in a feebler state than any imbecile or disordered person. But when he was willing, he became suddenly young by his decision alone and his change. For as soon as he had said, I will return to my Father, this one word conveyed to him all blessings; or rather not the bare word, but the deed which he added to the word. For he did not say, Let me go back, and then stay there; but said, Let me go back, and went back, and returned the whole of that way. Thus let us also do; and even if we have gotten carried beyond the boundary, let us go up to our Father’s house, and not stay lingering over the length of the journey. For if we be willing, the way back again is easy and very speedy. Only let us leave the strange and foreign land; for this is what sin is, drawing us far away from our Father’s house; let us leave her then, that we may speedily return to the house of our Father. For our Father has a natural yearning towards us, and will honor us if we be changed, no less than those that are unattainted, if we change, but even more, just as the father showed that son the greater honor. For he had greater pleasure himself at receiving back his son. And how am I to go back again? One may say. Do but put a beginning upon the business, and the whole is done. Stay from vice, and go no farther into it, and you have laid hold of the whole already. For as in the case of the sick, being no worse may be a beginning of getting better, so is the case with vice also. Go no further, and then your deeds of wickedness will have an end. And if you do so for two days, you will keep off on the third day more easily; and after three days you will add ten, then twenty, then an hundred, then your whole life. (Cf. Hom. xvii. on St. Matt. p. 267, O.T.) For the further you go on, the easier will you see the way to be, and you will stand on the summit itself, and will at once enjoy many goods. For so it was when the prodigal came back, there were flutes, and harps, and dancings, and feasts, and assemblings: and he who might have called his son to account for his ill-timed extravagance, and flight to such a distance, did nothing of the sort, but looked upon him as unattainted, and could not find it in him even to use the language of reproach, or rather, even to mention barely to him the former things, but threw himself upon him, and kissed him, and killed the calf, and put a robe upon him, and placed on him abundant honors. Let us then, as we have such examples before us, be of good cheer and keep from despair. For He is not so well pleased with being called Master, as Father, nor with having a slave as with having a son. And this is what He likes rather than that. This then is why He did all that He has done; and spared not even His Only-begotten Son Romans 8:32, that we might receive the adoption of sons, that we might love Him, not as a Master only, but as a Father. And if He obtained this of us He takes delight therein as one that has glory given him, and proclaims it to all though He needs nothing of ours. This is what, in Abraham’s case for instance, He everywhere does, using these words, I am the God of Abraham, Isaac, and Jacob. And yet it was they of His household who should have found an honor in this; but now it is the Lord evidently who does this; for this is why He says to Peter, Lovest thou Me more than these? John 21:17 to show that He seeks nothing so much as this from us. For this too He bade Abraham offer his son to Him, that He might make it known to all that He was greatly beloved by the patriarch. Now this desire to be loved exceedingly comes from loving exceedingly. For this cause too He said to the Apostles, He that loves father or mother more than Me, is not worthy of Me. Matthew 10:37 For this cause He bids us esteem that even which is in the most close connection with us, our soul or, life, John 12:25, as second to the love of him, since He wishes to be beloved by us with exceeding entireness. For we too, if we have no strong feelings about a person, have no strong desire for his friendship either, though he be great and noble; whereas when we love any one warmly and really, though the person loved be of low rank and humble, yet we esteem love from him as a very great honor. And for this reason He Himself also called it glory not to be loved by us only, but even to suffer those shameful things in our behalf. John 12:23 However, those things were a glory owing to love only. But whatever we suffer for Him, it is not for love alone; but even for the sake of the greatness and dignity of Him we long for, that it would with good reason both be called glory, and be so indeed. Let us then incur dangers for Him as if running for the greatest crowns, and let us esteem neither poverty, nor disease, nor affront, nor calumny, nor death itself, to be heavy and burdensome, when it is for Him that we suffer these things. For if we be right-minded, we are the greatest possible gainers by these things, as neither from the contrary to these shall we if not right-minded gain any advantage. But consider; does any one affront you and war against you? Does he not thereby set you upon your guard, and give you an opportunity of growing like God? For if you love him that plots against you, you will be like Him that makes His Sun to rise upon the evil and good. Matthew 5:45 Does another take your money away? If you bear it nobly, you shall receive the same reward as they who have spent all they have upon the poor. For it says, You took joyfully the spoiling of your goods, knowing that you have in heaven a better and an enduring substance. Hebrews 10:34 Has any one reviled you and abused you, whether truly or falsely, he weaves for you a very great crown if you bear meekly his contumely; since he too, who calumniates, provides for us an abundant reward. For rejoice, it says, and be exceeding glad, when men say all manner of evil against you falsely, because great is your reward in Heaven. Matthew 5:12 And he too that speaks truth against us is of the greatest service, if we do but bear meekly what is said. For the Pharisee spoke evil of the Publican, and with truth, still instead of a Publican he made him a righteous man. Luke 18:11 And what need to go into particular instances. For any one that will go to the conflicts of Job may learn all these points accurately. And this is why Paul said, God for us, who against us? Romans 8:31 As then by being earnest, we gain even from things that vex us, so by being listless, we do not even improve from things that favor us. For what did Judas profit, tell me, by being with Christ? Or what profit was the Law to the Jew? Or Paradise to Adam? Or what did Moses profit those in the wilderness? And so we should leave all, and look to one point only, how we may husband aright our own resources. And if we do this, not even the devil himself will ever get the better of us, but will make our profiting the greater, by putting us upon being watchful. Now in this way it is that Paul rouses the Ephesians, by describing his fierceness. Yet we sleep and snore, though we have to do with so crafty an enemy. And if we were aware of a serpent nestling by our bed, we should make much ado to kill him. But when the devil nestles in our souls, we fancy that we take no harm, but lie at our ease; and the reason is, that we see him not with the eyes of our body. And yet this is why we should rouse us the more and be sober. For against an enemy whom one can perceive, one may easily be on guard; but one that cannot be seen, if we be not continually in arms, we shall not easily escape. And the more so, because he has no notion of open combat (for he would surely be soon defeated), but often under the appearance of friendship he insinuates the venom of his cruel malice. In this way it was that he suborned Job’s wife, by putting on the mask of natural affectionateness, to give that wretchless advice. And so when conversing with Adam, he puts on the air of one concerned and watching over his interests, and says, that your eyes shall be opened in the day that you eat of the tree. Genesis 3:5 Thus Jephtha too he persuaded, under the pretext of religion, to slay his daughter, and to offer the sacrifice the Law forbade. Do you see what his wiles are, what his varying warfare? Be then on your guard, and arm yourself at all points with the weapons of the Spirit, get exactly acquainted with his plans, that you may both keep from being caught, and easily catch him. For it was thus that Paul got the better of him, by getting exactly acquainted with these. And so he says, for we are not ignorant of his devices. 2 Corinthians 2:11 Let us then also be earnest in learning and avoiding his stratagems, that after obtaining a victory over him, we may, whether in this present life or in that which is to come, be proclaimed conquerors, and obtain those unalloyed blessings, by the grace and love toward man, etc.

Homily 12 on Romans

As then the one or the other event gives rise to the same freedom, what is there to prevent his showing favor to the Law without any harm being done to the cause? For the woman which has an husband is bound by the Law to her husband as long as he lives. What has become now (3 manuscripts then) of those that speak evil of the Law? Let them hear, how even when forced upon it, he does not bereave it of its dignity, but speaks great things of its power; if while it is alive the Jew is bound, and they are to be called adulterers who transgress it, and leave it whiles it is alive. But if they let go of it after it has died, this is not to be wondered at. For in human affairs no one is found fault with for doing this: but if the husband be dead, she is loosed from the law of her husband. You see how in the example he points out the Law as dead, but in the inference he does not do so. So then if it be while her husband lives, the woman is called an adulteress. See how he dwells upon the accusations of those who transgress the Law, while it is yet living. But since he had put an end to it, he afterwards favors it with perfect security, without doing any harm hereby to the faith. For if while her husband lives, she be married to another man, she is called an adulteress. Thus it would have been natural to say next, you also, my brethren, now the Law is dead, will not be judged guilty of adultery, if you become married to another husband. Yet he does not use these words, but what? You have become dead to the Law; if you have been made dead, you are no longer under the Law. For if, when the husband is dead, the woman is no longer liable to it, much more when herself is dead also she is freed from the former. Do you note the wisdom of Paul, how he points out that the Law itself designs that we should be divorced from it, and married to another? For there is nothing, he means, against your living with another husband, now the former is dead; for how should there be, since when the husband was alive it allowed this to her who had a writing of divorcement? But this he does not set down, as it was rather a charge against the woman; for although this had been granted, still it was not cleared of blame. Matthew 19:7-8 For in cases where he has gained the victory by requisite and accredited proofs, he does not go into questions beyond the purpose; not being captious. The marvel then is this, that it is the Law itself that acquits us who are divorced from it of any charge, and so the mind of it was that we should become Christ’s. For it is dead itself, and we are dead; and the grounds of its power over us are removed in a twofold way. But he is not content with this alone, but also adds the reason of it. For he has not set down death without special purpose, but brings the cross in again, which had wrought these things, and in this way too he puts us under an engagement. For you have not been freed merely, he means, but it was through the Lord’s death. For he says,

Ver. 7. What then? Is the Law sin? God forbid.

Even before this he had been saying, that the motions of sins, which were by the Law did work in our members Romans 7:5: and, sin shall have no dominion over you, for you are not under the Law. Romans 6:14 And that where no law is, there is no transgression. Romans 4:15 And, but the Law came in, that the offense might abound Romans 5:20; and, the Law works wrath. Romans 4:15 Now as all these things seem to bring the Law into disrepute, in order to correct the suspicion arising from them, he supposes also an objection, and says, What then, is the Law sin? God forbid. Before the proof he uses this adjuration to conciliate the hearer, and by way of soothing any who was troubled at it. For so, when he had heard this, and felt assured of the speaker’s disposition, he would join with him in investigating the seeming perplexity, and feel no suspicions of him. Wherefore he has put the objection, associating the other with him. Hence, he does not say, What am I to say? But What shall we say then? As though a deliberation and a judgment were before them, and a general meeting called together, and the objection came forward not of himself, but in the course of discussion, and from real circumstances of the case. For that the letter kills, he means, no one will deny, or that the Spirit gives life 2 Corinthians 3:6; this is plain too, and nobody will dispute it. If then these are confessedly truths, what are we to say about the Law? That it is sin? God forbid. Explain the difficulty then. Do you see how he supposes the opponent to be present, and having assumed the dignity of the teacher, he comes to the explaining of it. Now what is this? Sin, he says, the Law is not. Nay, I had not known sin, but by the Law. Notice the reach of his wisdom! What the Law is not, he has set down by way of objection, so that by removing this, and thereby doing the Jew a pleasure, he may persuade him to accept the less alternative. And what is this? Why that I had not known sin, but by the Law. For I had not known lust, except the Law had said, You shall not covet.

Do you observe, how by degrees he shows it to be not an accuser of sin only, but in a measure its producer? Yet not from any fault of its own, but from that of the froward Jews, he proves it was, that this happened. For he has taken good heed to stop the mouths of the Manichees, that accuse the Law; and so after saying, Nay, I had not known sin, but by the Law; and, I had not known lust, except the Law had said, You shall not covet; he adds,

Ver. 8. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence.

Do you see how he has cleared it of all blame? For sin, he says, taking occasion by the commandment, it was, and not the Law, that increased the concupiscence, and the reverse of the Law’s intent was brought about. This came of weakness, and not of any badness. For when we desire a thing, and then are hindered of it, the flame of the desire is but increased. Now this came not of the Law; for it hindered us (3 manuscripts endeavored) of itself to keep us off from it; but sin, that is, your own listlessness and bad disposition, used what was good for the reverse. But this is no fault in the physician, but in the patient who applies the medicine wrongly. For the reason of the Law being given was, not to inflame concupiscence, but to extinguish it, though the reverse came of it. Yet the blame attaches not to it, but to us. Since if a person had a fever, and wanted to take cold drink when it was not good for him, and one were not to let him take his fill of it, and so increase his lust after this ruinous pleasure, one could not deservedly be found fault with. For the physician’s business is simply prohibiting it, but the restraining himself is the patient’s. And what if sin did take occasion from it? Surely there are many bad men who by good precepts grow in their own wickedness. For this was the way in which the devil ruined Judas, by plunging him into avarice, and making him steal what belonged to the poor. However it was not the being entrusted with the bag that brought this to pass, but the wickedness of his own spirit. And Eve, by bringing Adam to eat from the tree, threw him out of Paradise. But neither in that case was the tree the cause, even if it was through it that the occasion took place. But if he treats the discussion about the Law with somewhat of vehemence, do not feel surprise. For Paul is making a stand against the present exigency, and suffers not his language to give a handle even to those that suspected otherwise, but takes great pains to make the present statement correct. Do not then sift what he is now going on to say (4 manuscripts here saying) by itself, but put beside it the purpose by which he is led on to speak of these things, and reckon for the madness of the Jews, and their vigorous spirit of contention, which as he desires earnestly to do away with, he seems to bear violently (πολὺς πνεἵν) against the Law, not to find fault with it, but to unnerve their vigor. For if it is any reproach to the Law that sin takes occasion by it, this will be found to be the case in the New Testament also. For in the New Testament there are thousands of laws, and about many more (far more, Field) important matters. And one may see the same come to pass there also, not with regard to covetousness lust, as Romans 7:7 only, but to all wickedness generally. For He says, if I had not come and spoken unto them, they had not had sin, John 15:22 Here then sin finds a footing in this fact, and so the greater punishment. And again when Paul discourses about grace, he says, Of how much sorer punishment, suppose ye, shall he be counted worthy, who has trodden under foot the Son of God. Hebrews 10:29 Has not then the worse punishment its origin from hence, from the greater benefit? And the reason why he says the Greeks were without excuse was, because being honored with the gift of reason, and having gotten a knowledge of the beauty of the creation, and having been placed in a fair way for being led by it to the Creator, they did not so use the wisdom of God, as it was their duty. Do you see that to the wicked in all cases occasions of greater punishment result from good things? But we shall not in this accuse the benefits of God, but rather upon this even admire them the more: but we shall throw the blame on the spirit of those who abuse the blessings to contrary purpose. Let this then be our line with regard to the Law also. But this is easy and feasible — the other is what is a difficulty. How is it that he says I had not known lust except the Law had said, You shall not covet? Now if man had not known lust, before he received the Law, what was the reason for the flood, or the burning of Sodom? What does he mean then? He means vehement lust: and this is why he did not say, lust, but all manner of concupiscence, intimating, in that, its vehemency. And what, it will be said, is the good of the Law, if it adds to the disorder? None; but much mischief even. Yet the charge is not against the Law, but the listlessness of those who received it. For sin wrought it, though by the Law. But this was not the purpose of the Law, nay, the very opposite, Sin then became stronger, he says, and violent. But this again is no charge against the Law but against their obstinacy. For without the Law sin is dead. That is, was not so ascertainable. For even those before the Law knew that they had sinned, but they came to a more exact knowledge of it after the giving of the Law. And for this reason they were liable to a greater accusation: since it was not the same thing to have nature to accuse them, and besides nature the Law, which told them distinctly every charge.

But, if you be so minded, we will bring before you the language of those who wrest these declarations. For this will make our own statements clearer. For there are some that say, that he is not here saying what he does of the Law of Moses, but some take it of the law of nature; some, of the commandment given in Paradise. Yet surely Paul’s object everywhere is to annul this Law, but he has not any question with those. And with much reason; for it was through a fear and a horror of this that the Jews obstinately opposed grace. But it does not appear that he has ever called the commandment in Paradise Law at all; no, nor yet any other writer. Now to make this plainer from what he has really said, let us follow out his words, retracing the argument a little. Having then spoken to them about strictness of conversation, he goes on to say, Do you not know, brethren, how that the Law has dominion over a man as long as he lives? Wherefore you have become dead to the Law. Therefore if these things are said about the natural law, we are found to be without the natural law. And if this be true, we are more senseless than the creatures which are without reason. Yet this is not so, certainly. For with regard to the law in Paradise, there is no need to be contentious, lest we should be taking up a superfluous trouble, by entering the lists against things men have made up their minds upon. In what sense then does he say, I should not have known sin but by the Law? He is speaking, not of absolute want of knowledge, but of the more accurate knowledge. For if this were said of the law of nature, how would what follows suit? For I was alive, he says, without the Law once. Now neither Adam, nor any body else, can be shown ever to have lived without the law of nature. For as soon as God formed him, He put into him that law of nature, making it to dwell by him as a security to the whole kind (Gr. Nature, see p. 365). And besides this, it does not appear that he has anywhere called the law of nature a commandment. But this he calls as well a commandment, and that just and holy, as a spiritual law. But the law of nature was not given to us by the Spirit. For barbarians, as well as Greeks and other men, have this law. Hence it is plain, that it is the Mosaic Law that he is speaking of above, as well as afterwards, and in all the passages. For this cause also he calls it holy, saying, Wherefore the Law is holy, and the commandment holy, and just, and good. For even though the Jews have been unclean since the Law, and unjust and covetous, this does not destroy the virtue of the Law, even as their unbelief does not make the faith of God of none effect. So from all these things it is plain, that it is of the Law of Moses that he here speaks.

Homily 14 on Romans

Now this is again a much greater honor than the first. And this is why he does not say merely, As many as live by the Spirit of God, but, as many as are led by the Spirit of God, to show that he would have Him use such power over our life as a pilot does over a ship, or a charioteer over a pair of horses. And it is not the body only, but the soul itself too, that he is for setting under reins of this sort. For he would not have even that independent, but place its authority also under the power of the Spirit. For lest through a confidence in the Gift of the Font they should turn negligent of their conversation after it, he would say, that even supposing you receive baptism, yet if you are not minded to be led by the Spirit afterwards, you lose the dignity bestowed upon you, and the pre-eminence of your adoption. This is why he does not say, As many as have received the Spirit, but, as many as are led by the Spirit, that is, as many as live up to this all their life long, they are the sons of God. Then since this dignity was given to the Jews also, for it says, I said you are Gods, and all of you children of the Most High Psalm 82:6; and again, I have nourished and brought up children Isaiah 1:2; and so, Israel is My first-born Exodus 4:22; and Paul too says, Whose is the adoption Romans 9:4— he next asserts the great difference between the latter and the former honor. For though the names are the same, he means, still, the things are not the same. And of these points he gives a clear demonstration, by introducing a comparison drawn both from the persons so advanced (κατορθούντων) and from what was given them, and from what was to come. And first he shows what they of old had given them. What then was this? A spirit of bondage: and so he thus proceeds,

But this is plain. But what the spirit of bondage may be, is not so plain, and there is need of making it clearer. Now what he says is so far from being clear, that it is in fact very perplexing. For the people of the Jews did not receive the Spirit. What then is his meaning here? It is the letter he gives this name to, for spiritual it was, and so he called the Law spiritual also, and the water from the Rock, and the Manna. For they did eat, he says, of the same spiritual meat, and all drank of the same spiritual drink. 1 Corinthians 10:3-4 And to the Rock he gives this name, when he says, For they drank of that spiritual Rock which followed them. Now it is because all the rites then wrought were above nature that he calls them spiritual, and not because those who then partook of them received the Spirit. And in what sense were those letters, letters of bondage? Set before yourself the whole dispensation, and then you will have a clear view of this also. For recompenses were with them close at hand, and the reward followed immediately, being at once proportionate, and like a kind of daily ration given to domestic servants, and terrors in abundance came to their height before their eyes, and their purifications concerned their bodies, and their continency extended but to their actions. But with us it is not so, since the imagination even and the conscience gets purged out. For He does not say, You shall do no murder, only, but even you shall not be angry: so too, it is not, You shall not commit adultery, but you shall not look unchastely. So that it is not to be from fear of present punishment, but out of desire towards Himself, that both our being habitually virtuous, and all our single good deeds are to come. Neither does he promise a land flowing with milk and honey, but makes us joint-heir with the Only-Begotten, so making us by every means stand aloof from things present, and promising to give such things especially as are worth the acceptance of men made sons of God, nothing, that is, of a sensible kind or corporeal, but spiritual all of them. And so they, even if they had the name of sons, were but as slaves; but we as having been made free, have received the adoption, and are waiting for Heaven. And with them He discoursed through the intervention of others, with us by Himself. And all that they did was through the impulse of fear, but the spiritual act through a coveting and a vehement desire. And this they show by the fact of their overstepping the commandments. They, as hirelings and obstinate persons, so never left murmuring: but these do all for the pleasing of the Father. So too they blasphemed when they had benefits done them: but we are thankful at being jeoparded. And if there be need of punishing both of us upon our sinning, even in this case the difference is great. For it is not on being stoned and branded and maimed by the priests, as they were, that we are brought round. But it is enough for us to be cast out from our Father’s table, and to be out of sight for certain days. And with the Jews the honor of adoption was one of name only, but here the reality followed also, the cleansing of Baptism, the giving of the Spirit, the furnishing of the other blessings. And there are several other points besides, which go to show our high birth and their low condition. After intimating all these then by speaking of the Spirit, and fear, and the adoption, he gives a fresh proof again of having the Spirit of adoption. Now what is this? That we cry, Abba, Father. And how great this is, the initiated know (St. Cyr. Jer. Cat. 23, §11, p. 276, O.T.), being with good reason bidden to use this word first in the Prayer of the initiated. What then, it may be said, did not they also call God Father? Do you not hear Moses, when he says, You deserted the God that begot you? Deuteronomy 32:15, Septuagint Do you not hear Malachi reproaching them, and saying, that one God formed you, and there is one Father of you all? Malachi 2:10, Septuagint Still, if these words and others besides are used, we do not find them anywhere calling God by the name, or praying in this language. But we all, priests and laymen, rulers and ruled, are ordered to pray herein. And this is the first language we give utterance to, after those marvellous throes, and that strange and unusual mode of labor. If in any other instances they so called Him, that was only of their own mind. But those in the state of grace do it through being moved by the in-working of the Spirit. For as there is a Spirit of Wisdom, after which they that were unwise became wise, and this discloses itself in their teaching: and a Spirit of Power there is, whereby the feeble raised up the dead, and drove out devils; a Spirit also of the gift of healing, and a Spirit of prophecy, and a Spirit of tongues, so also a Spirit of adoption. And as we know the Spirit of prophecy, in that he who has it foretells things to come, not speaking of his own mind, but moved by the Grace; so too is the Spirit of adoption, whereby he that is gifted with it calls God, Father, as moved by the Spirit. Wishing to express this as a most true descent, he used also the Hebrew tongue, for he does not say only, Father, but Abba, Father, which name is a special sign of true-born children to their fathers. After mentioning then the diversity resulting from their conversation, that resulting from the grace which had been given, and that from their freedom, he brings forward another demonstration of the superiority which goes with this adoption. Now of what kind is this?

Observe how he enhances the Gift little by little. For since it is a possible case to be children, and yet not become heirs (for it is not by any means all children that are heirs), he adds this besides — that we are heirs. But the Jews, besides their not having the same adoption as we, were also cast out from the inheritance. For He will miserably destroy those wicked men, and will let out the vineyard to other husbandmen Matthew 21:41: and before this, He said that many shall come from the East and from the West, and shall sit down with Abraham, but the children of the Kingdom shall be cast out. (ib. 8:11, 12.) But even here he does not pause, but sets down something even greater than this. What may this be then? That we are heirs of God; and so he adds, heirs of God. And what is more still, that we are not simply heirs, but also joints heirs with Christ. Observe how ambitious he is of bringing us near to the Master. For since it is not all children that are heirs, he shows that we are both children and heirs; next, as it is not all heirs that are heirs to any great amount, he shows that we have this point with us too, as we are heirs of God. Again, since it were possible to be God’s heir, but in no sense joint heir with the Only-Begotten, he shows that we have this also. And consider his wisdom. For after throwing the distasteful part into a short compass, when he was saying what was to become of such as live after the flesh, for instance, that they shall die, when he comes to the more soothing part, he leads forth his discourse into a large room, and so expands it on the recompense of rewards, and in pointing out that the gifts too are manifold and great. For if even the being a child were a grace unspeakable, just think how great a thing it is to be heir! But if this be great, much more is it to be joint heir. Then to show that the Gift is not of grace only, and to give at the same time a credibility to what he says, he proceeds, If so be that we suffer with Him, that we may be also glorified together. If, he would say, we be sharers with Him in what is painful, much more shall it be so in what is good. For He who bestowed such blessings upon those who had wrought no good, how, when He sees them laboring and suffering so much, shall he do else than give them greater requital? Having then shown that the thing was a matter of return, to make men give credit to what was said, and prevent any from doubting, he shows further that it has the virtue of a gift. The one he showed, that what was said might gain credit even with those that doubted, and that the receivers of it might not feel ashamed as being evermore receiving salvation for nought; and the other, that you might see that God outdoes the toils by His recompenses. And the one he has shown in the words, If so be that we suffer with Him, that we may be also glorified together. But the other in proceeding to add;

And this he said to show the Spirit’s great concern about us, and also to instruct them not to think for certainty that those things are desirable which to man’s reasonings appear so. For since it was likely that they, when they were scourged, and driven out, and suffering grievances without number, should be seeking a respite, and ask this favor of God, and think it was advantageous to them, by no means (he says) suppose that what seem blessings to you really are so. For we need the Spirit’s aid even to do this. So feeble is man, and such a nothing by himself. For this is why he says, For we know not what we should pray for as we ought. In order that the learner might not feel any shame at his ignorance, he does not say, you know not, but, we know not. And that he did not say this merely to seem moderate, he plainly shows from other passages. For he desired in his prayers unceasingly to see Rome. Yet the time when he obtained it was not at once when he desired it. And for the thorn that was given him in the flesh 2 Corinthians 12:8, that is the dangers, he often besought God, and was entirely unsuccessful. And so was Moses, who in the Old Testament prays to see Palestine Deuteronomy 3:26, and Jeremiah when he made supplication for the Jews Jeremiah 15:1, and Abraham when he interceded for the people of Sodom. But the Spirit Itself makes intercession for us with groanings which cannot be uttered. This statement is not clear, owing to the cessation of many of the wonders which then used to take place. Wherefore I must needs inform you of the state of things at that time, and in this way the rest of the subject will be cleared. What therefore was the state of things then? God did in those days give to all that were baptized certain excellent gifts, and the name that these had was spirits. For the spirits of the Prophets, it says, are subject to the prophets. 1 Corinthians 14:32 And one had the gift of prophecy and foretold things to come; and another of wisdom, and taught the many; and another of healings, and cured the sick; and another of miracles, and raised the dead; another of tongues, and spoke different languages. And with all these there was also a gift of prayer, which also was called a spirit, and he that had this prayed for all the people. For since we are ignorant of much that is profitable for us and ask things that are not profitable, the gift of prayer came into some particular person of that day, and what was profitable for all the whole Church alike, he was the appointed person to ask for in behalf of all, and the instructor of the rest. Spirit then is the name that he gives here to the grace of this character, and the soul that receives the grace, and intercedes to God, and groans. For he that was counted worthy of such grace as this, standing with much compunction, and with many mental groanings falling before God, asked the things that were profitable for all. And of this the Deacon of the present day is a symbol when he offers up the prayers for the people. This then is what Paul means when he says, the Spirit itself makes intercession for us with groanings that cannot be uttered.

You see from how many points he instructs them in the love that was shown them and the honor that was done them. And what is there that God has not done for us? The world He has made corruptible for us, and again for us incorruptible. He suffered His Prophets to be ill-treated for our sake, sent them into captivity for us, let them fall into the furnace, and undergo ills without number. Nay, He made them prophets for us, and the Apostles also He made for us. He gave up for us His Only-Begotten, He punishes the devil for us, He has seated us on the Right Hand, He was reproached for us. For the reproaches of them that reproached you, it says, fell upon me. Psalm 69:9 Yet still, when we are drawing back after so great favor, He leaves us not, but again entreats, and on our account incites others to entreat for us, that He may show us favor. And so it was with Moses. For to him He says, Let Me alone, that I may blot them out Exodus 32:10, that He might drive him upon supplicating on their behalf. And now He does the same thing. Hence He gave the gift of prayer. But this He does, not as Himself standing in need of entreaty, but that we might not, from being saved without effort (ἁ πλὥς), grow indifferent. For this cause it is on account of David, and of this person and that, He often says, that He is reconciled with them, to establish again this very thing, that the reconciliation may be with all due formality. Still He would have looked more loving toward man, if it had not been through this and the other prophet, but of Himself, that He told them that He ceased to be angry. But the reason of His not holding to that point was, that this ground of reconciliation might not become an occasion for listlessness. Wherefore to Jeremiah also He said, Pray not for this people, for I will not hear you Jeremiah 11:14, not as wishing to stop his praying (for He earnestly longs for our salvation), but to terrify them: and this the prophet also seeing did not cease praying. And that you may see that it was not through a wish to turn him from it, but to shame them that He said this, hear what it says. Do you see not what these are doing? Ezekiel 8:6, not verbally from Septuagint And when He says to the city Though you wash yourself with nitre, and take you much soap (Gr. herb), yet you are stained before Me Jeremiah 2:22, it is not that He may cast them into despair that He so speaks, but that He may rouse them to repentance. For as in the case of the Ninevites, by giving the sentence without limitation, and holding out no good hope, He scared them the more, and led them to repentance, so He does here also, both to rouse them, and to render the prophet more venerated, that in this way at least they may hear him. Then, since they kept on in a state of incurable madness, and were not to be sobered even by the rest being carried away, he first exhorts them to remain there. But when they kept not up to this, but deserted to Egypt, this indeed He allowed them, but requires of them not to desert to irreligion as well as to Egypt. Jeremiah 43:8 But when they did not comply in this either, He sends the prophet along with them, so that they might not after all suffer total wreck. Jeremiah 44:28 For since they did not follow Him when He called, He next follows them to discipline them, and hinder their being hurried further into vice, and as a father full of affection does a child who takes all treatment in the same peevish way, conducting him about everywhere with himself, and following him about. This was the reason why He sent not Jeremiah only into Egypt, but also Ezekiel into Babylon, and they did not refuse to go. For when they found their Master love the people exceedingly, they continued themselves to do so likewise. Much as if a right-minded servant were to take compassion upon an intractable son when he saw his father grieving and lamenting about him. And what was there that they did not suffer for them? They were sawn asunder, they were driven out, they were reproached, they were stoned, they underwent numberless grievances. And after all this they would run back to them. Samuel, for instance, ceased not to mourn for Saul, miserably insulted as he was by him, and injured irreparably. 1 Samuel 15:35 Still he held none of these things in remembrance. And for the people of the Jews, Jeremiah has composed Lamentations in writing. And when the general of the Persians had given him liberty to dwell securely, and with perfect freedom, wherever he pleased, he preferred above dwelling at home the affliction of the people, and their hard durance in a strange land. Jeremiah 11:5 So Moses left the palace and the sort of living herein, and hasted to be among their calamities. And Daniel abode for twenty days following without food, pinching himself with the most severe fast, that he might reconcile God to them. Daniel 10:2 And the three Children too, when in the furnace, and so fierce a fire, put up a supplication for them. For it was not on their account that they were grieved, as they were saved; but since they considered that then was the time for the greatest boldness of speech, they consequently prayed in their behalf; hence too they said, In a contrite heart and an humble spirit let us be accepted. Song. ver. 16 For them Joshua also rent his garments. Joshua 7:6 For them Ezekiel too wailed and lamented when he saw them cut down. Ezekiel 9:8 And Jeremy said, Let me alone, I will weep bitterly. Isaiah 22:4 And before this, when he did not venture openly to pray for a remittance of their sad estate, he sought for some limited period, when he says, How long, O, Lord? Isaiah 6:11 For full of affectionateness is the whole race of the saints. Wherefore also St. Paul says, Put on therefore, as the elect saints of God, bowels of mercy, kindness, humbleness of mind. Colossians 3:12 You see the strict propriety of the word, and how he would have us continually merciful. For he does not say, show mercy only, but put it on, that like as our garment is always with us, so may mercy be. And he does not say merely mercy, but bowels of mercy, that we may imitate the natural affection of relations.

But when the kingdom of Heaven is set before you, that office (ἀ ρχἥς) which has none to supersede you in it, and God bids you take not a part of a corner of the earth, but the whole of Heaven entirely, are you hesitating, and reluctant, and gaping after money, and forgetful that if the parts of that Heaven which we see are so fair and delightful, how greatly so must the upper Heaven be, and the Heaven of Heaven? But since we have as yet no means of seeing this with our bodily eyes, ascend in your thought, and standing above this Heaven, look up unto that Heaven beyond this, into that height without a bound, into that Light surcharged with awe, into the crowds of the Angels, into the endless ranks of Archangels, into the rest of the incorporeal Powers. And then lay hold again of the image (cf. Plat. Rep. vii. p. 516) thereof we have, after coming down from above, and make a sketch of the estate of a king with us, as his men in gold armor, and his pairs of white mules proudly decked with gold, and his chariots set with Jewels and his snow-like cushions (στρωμνὴν Poll. x. 41), and the spangles that flutter about the chariot, and the dragons shaped out in the silken hangings, and the shields with their gold bosses, and the straps that reach up from these to the rim of them through so many gems, and the horses with the gilded trappings and the gold bits. But when we see the king we immediately lose sight of all these. For he alone turns our eyes to him, and to the purple robe, and the diadem, and the throne, and the clasp, and the shoes, all that splendor of his appearance. After gathering all these things together then with accuracy, then again remove your thoughts from these things to things above, and to that awful day in which Christ is coming. For then you will not see any pairs of mules, nor golden chariots, nor dragons and shields, but things that are big with a mighty awe, and strike such amazement that the very incorporeal Powers are astonished. For the powers of the Heavens, He says, shall be shaken. Matthew 24:29 Then is the whole Heaven thrown open, and the gates of those concaves unfold themselves, and the Only-begotten Son of God comes down, not with twenty, not with a hundred men for His bodyguard, but with thousands, ten thousands of Angels and Archangels, Cherubim and Seraphim, and other Powers, and with fear and trembling shall everything be filled, whiles the earth is bursting itself up, and the men that ever were born, from Adam’s birth up to that day, are rising from the earth, and all are caught up; 1 Thessalonians 4:17 when Himself appears with such great glory as that the sun, and the moon, and all light whatever, is cast into the shade, being outshone by that radiance. What language is to set before us that blessedness, brightness, glory? Alas! My soul. For weeping comes upon me and great groaning, as I reflect what good things we have fallen from, what blessedness we are estranged from. For estranged we are (I am now speaking of my own case still), unless we do some great and astonishing work; speak not then of hell to me now, for more grievous than any hell is the fall from this glory, and worse than punishments unnumbered the estrangement from that lot. But still we are gaping after this present world, and we take not thought of the devil’s cunning, who by little things bereaves us of those great ones, and gives us clay that he may snatch from us gold, or rather that he may snatch Heaven from us, and shows us a shadow that he may dispossess us of the reality, and puts phantoms before us in dreams (for such is the wealth of this world), that at daybreak he may prove us the poorest of men. Laying these things to heart, late though it be, let us fly from this craft, and pass to the side of things to come. For we cannot say that we were ignorant how exposed to accidents the present life is, since things every day din in our ears more loudly than a trumpet, the worthlessness, the ridiculousness, the shamefulness, the dangers, the pitfalls, of the present scene. What defense then shall we have to set up for pursuing things so subject to hazards, and laden with shame, with so much eagerness, and leaving things unfailing, which will make us glorious and bright, and giving our whole selves up to the thraldom of money? For the slavery to these things is worse than any bondage. And this they know who have been counted worthy to obtain their freedom from it. That ye then may also feel this goodly liberty, burst the bonds asunder, spring out of the snare. And let there be no gold lying by in your houses, but that which is more precious than millions of money, alms and love to man, for your treasure. For this gives us boldness toward God, but the other covers us with deep shame, and causes the devil to bear hard (σφοδρὸν πνεἵν) upon us. Why then arm your enemy, and make him stronger? Arm your right hand against him, and transfer all the splendor of your house into your soul, and stow away all your fortune in your mind, and instead of a chest and a house, let heaven keep your gold. And let us put all our property about our own selves; for we are much better than the walls, and more dignified than the pavement. Why then do we, to the neglect of our own selves, waste all our attention upon those things, which when we are gone we can no longer reach, and often even while we stay here we cannot keep hold of, when we might have such riches as to be found not in this life only, but also in that, in the easiest circumstances? For he who carries about his farms and house and gold upon his soul, wherever he appears, appears with all this wealth. And how is this possible to be effected? One may ask. It is possible, and that with the utmost ease. For if you transfer them to Heaven by the poor man’s hand, you will transfer them entire into your own soul. And if death should afterwards come upon you, no one will take them from you, but you will depart to be rich in the next world too. This was the kind of treasure Tabitha had. Hence it was not her house that proclaimed her wealth, nor the walls, nor the stones, nor the pillars, but the bodies of widows furnished with dress, and their tears that were shed, and death that played the runaway, and life that came back again. Let us also make unto ourselves such-like treasures, let us build up for ourselves such-like houses. In this way we shall have God for our Fellow-worker, and we ourselves shall be workers together with Him. For Himself brought the poor from not being into being, and you will prevent them, after they have been brought into life and being, from perishing with hunger and other distress, by tending them and setting them upright, staying up the Temple of God in every quarter. What can be equal to this in respect both of utility and of glory? Or if as yet you have not gained any clear notion of the great adornment He bestowed upon you when He bade you relieve poverty, consider this point with yourself. If He had given you so great power, that you were able to set up again even the Heaven if it were falling, would you not think the thing an honor far too great for you? See now He has held you worthy of a greater honor. For that which in His esteem is more precious than the Heavens, He has trusted you to repair. For of all things visible there is nothing in God’s esteem equal to man. For Heaven and earth and sea did He make for him, and finds more pleasure in dwelling with him than in the Heaven. And yet we, though with a knowledge of this, bestow no attention nor forethought upon the temples of God; but leaving them in a neglected state, we provide houses splendid and large for ourselves. This is why we are devoid of all good things, and greater beggars than the poorest poor, because we pride ourselves in these houses which we cannot take away with us when we go hence, and leave those alone which we might move away along with our own selves. For the bodies of the poor after dissolution must needs rise again; and God, Who has given this charge, will bring them forth, and praise those who have taken care of them, and treat such with regard (θαυμάσεται), because when they were on the point of falling to ruin at one time by starvation, at another by nakedness and cold, these repaired them by all means in their power. But still, even with all these praises set before us, we loiter yet, and decline undertaking this honorable charge. And Christ indeed has not where to lodge, but goes about a stranger, and naked, and hungry, and you set up houses out of town, and baths, and terraces, and chambers without number, in thoughtless vanity; and to Christ you give not even a share of a little hut, while for daws and vultures you deck out upper chambers. What can be worse than such insanity as this? What more grievous than such madness? For madness it is in the last stage of it, or rather one has no name to suit it, use whatever one may. Yet still if we be so minded, it is possible to beat off the disorder, tenacious as it is; and not possible only, but even easy; and not easy merely, but even easier is it to get rid of this pest than of the sufferings of the body, since the Physician is so much greater. Let us then draw Him to ourselves, and invite Him to aid us in the attempt, and let us contribute our share, good-will, I mean, and energy. For He will not require anything further, but if He can meet with this only, He will confer all that is His part. Let us then contribute our share, that in this world we may enjoy a genuine health, and may attain to the good things to come, by the grace and love towards man, etc.

Homily 15 on Romans

Rom. VIII. 28

And we know that all things work together for good to them that love God.

Here he seems to me to have mooted this whole topic with a view to those who were in danger; or, rather, not this only, but also what was said a little before this. For the words, the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us; and those, that the whole creation groans; and the saying, that we are saved by hope; and the phrase, we with patience wait for; and that, we know not what we should pray for as we ought; are all of them said to these. For he instructs them not to choose just what they may think, themselves, to be useful, but what the Spirit may suggest; for many things that seem to one’s self profitable, do sometimes even cause much harm. Quiet, for instance, and freedom from dangers, and living out of fear, seemed to be advantageous for them. And what wonder if they did to them, since to the blessed Paul himself this seemed to be so? Still he came afterwards to know that the opposite to all these are the things advantageous, and when he came to know it, he was content. So he that besought the Lord thrice to be freed from hazards, when once he heard Him say, My grace is sufficient for you, for My Power is perfected in weakness 2 Corinthians 12:8-9, was afterwards delighted at being persecuted, and insulted, and having irreparable ills done him. For, I glory, he says, in persecutions, in insults (Eng. V. reproaches), in necessities. 2 Corinthians 12:10 And this was his reason for saying, For we know not what we should pray for as we ought. And he exhorted all men to give up these matters to the Spirit. For the Holy Spirit is very mindful of us, and this is the will of God. Having then cheered them by all methods, he proceeds to what we have heard today, putting forward a reason strong enough to reclaim them. For he says, we know that all things work together for good to them that love God. Now when he speaks of all things, he mentions even the things that seem painful. For should even tribulation, or poverty, or imprisonment, or famines, or deaths, or anything else whatsoever come upon us, God is able to change all these things into the opposite. For this is quite an instance of His unspeakable power, His making things seemingly painful to be lightsome to us, and turning them into that which is helpful to us. And so he does not say, that them that love God, no grievance approaches, but, that it works together for good, that is to say, that He uses the grievous things themselves to make the persons so plotted against approved. And this is a much greater thing than hindering the approach of such grievances, or stopping them when they have come. And this is what He did even with the furnace at Babylon. For He did not either prevent their falling into it, or extinguish the flame after those saints were cast into it, but let it burn on, and made them by this very flame greater objects of wonder, and with the Apostles too He wrought other like wonders continually. Mark 16:18 For if men who have learned to be philosophic can use the things of nature to the opposite of their intention, and appear even when living in poverty in easier circumstances than the rich, and shine through disgrace: much more will God work for those that love Him both these and also greater things by far. For one needs only one thing, a genuine love of Him, and all things follow that. As then things seemingly harmful do good to these, so do even things profitable harm those who love Him not. For instance, the exhibition of miracles and wisdom in His teaching only injured the Jews, as did the rightness of doctrine; and for the former they called Him a possessed person John 8:48, for the other one that would be equal to God John 5:18: and because of the miracles (ib. 11:47, 53), they even went about to kill Him. But the thief when crucified, when nailed to the Cross, and reviled, and suffering ills unnumbered, not only was not hurt, but even gained the greatest good therefrom. See how for those who love God all things work together for good. After mentioning then this great blessing, one which far exceeds man’s nature, since to many this seemed even past belief, he draws a proof of it from past blessings, in these words, to them who are called according to His purpose. Now consider, he means, from the calling, for instance, what I have just said. Why then did He not from the first call all? Or why not Paul himself as soon as the rest? Does it not seem that the deferring was harmful? But it was still by the event shown to be for the best. The purpose he here mentions, however, that he might not ascribe everything to the calling; since in this way both Greeks and Jews would be sure to cavil. For if the calling alone were sufficient, how came it that all were not saved? Hence he says, that it is not the calling alone, but the purpose of those called too, that works the salvation. For the calling was not forced upon them, nor compulsory. All then were called, but all did not obey the call.

Why, it may be said, who is there that is not against us? Why the world is against us, both kings and peoples, both relations and countrymen. Yet these that be against us, so far are they from thwarting us at all, that even without their will they become to us the causes of crowns, and procurers of countless blessings, in that God’s wisdom turns their plots unto our salvation and glory. See how really no one is against us! For it was this which gave new lustre to Job, the fact that the devil was in arms against him. For the devil moved at once friends against him, his wife against him, and wounds, and servants, and a thousand other machinations. And it turned out that none of them was against him on the whole. And yet this was no great thing to him, though it was great in itself, but what is a far greater thing is, that it turned out that they were all for him. For since God was for him, even things seemingly against him all became for him. And this happened with the Apostles also, inasmuch as both the Jews, and they of the Gentiles, and false brethren, and rulers, and peoples, and famines, and poverty, and ten thousand things were against them; and yet nothing was against them. For the things which made them the most bright and conspicuous, and great in the sight both of God and of men, were these. Just reflect then what a word Paul has uttered about the faithful, and those who are truly (ἀ κριβὥς) crucified, such as not even the Emperor with his diadem can achieve. For against him there are abundance of barbarians that arm themselves, and of enemies that invade, and of bodyguards that plot, and of subjects many that oftentimes are ever and anon rebelling, and thousands of other things. But against the faithful who takes good heed unto God’s laws, neither man, nor devil, nor anything besides, can stand! For if you take away his money, you have become the procurer of a reward to him. If you speak ill of him, by the evil report he gains fresh lustre in God’s sight. If you cast him into starvation, the more will his glory and his reward be. If (what seems the most severe stroke of all) you give him over to death, you are twining a crown of martyrdom about him. What then is equivalent to this way of life, being that against which nothing can be done, but even they that seem to devise mischief are no less of service to him than benefactors? This is why he says, If God be for us, who can be against us? Next, not being satisfied with what he had already said, the greatest sign of His love for us, and that which he always is dwelling over, that he sets down here also; I mean, the slaying of His Son. For He did not only justify us, he means, and glorify us, and make us conformed to that Image, but not even His Son did He spare for you. And therefore he proceeds to say,

He does not say, it is God that forgave our sins, but what is much greater, It is God that justifies. For when the Judge’s sentence declares us just, and a Judge such as that too, what signifies the accuser? Hence neither is it right to fear temptations, for God is for us, and has shown it by what He has done; nor again Jewish triflings, for He has both elected and justified us, and the wondrous thing is that it was also by the death of His Son that He did so. Who then is to condemn us, since God crowns us, and Christ was put to death for us, and not only was put to death, but also after this intercedes for us?

For what is indeed wonderful is this, not that we are conquerors only, but that we are so by the very things meant as plots against us. And we are not merely conquerors, but we are more than conquerors, that is, are so with ease, without toil and labor. For without undergoing the real things, by only setting our mind aright, we raise our trophies against our enemies. And with good reason. For it is God that strives together with us. Do not then be doubtful, if though beaten we get the better of our beaters, if driven out we overcome our persecutors, if dying we put the living to fight. For when you take the power and also the love of God into account, there is nothing to prevent these wondrous and strange things from coming to pass, and that victory the most advantageous should shine upon us. For they did not merely conquer, but in a wondrous way, and so that one might learn that those who plotted against them had a war not against men, but against that invincible Might. See the Jews then with these among them, and at a loss quite, and saying, What are we to do to these men? Acts 4:16 For it is marvellous indeed, that though they had hold of them and had got them liable to their courts, and imprisoned them and beat them, they were yet at a loss and in perplexity, as they got overcome by the very things whereby they expected to conquer. And neither kings nor people, nor ranks of demons, nor the devil himself, had power to get the better of them, but were all overcome at a very great disadvantage, finding that all they planned against them became for them. And therefore he says, we are more than conquerors. For this was a new rule of victory for men to prevail by their adversaries, and in no instance to be overcome, but to go forth to these struggles as if they themselves had the issue in their own hands.

Homily 16 on Romans

What do you say, O Paul? From Christ, your beloved One, from Whom neither kingdom nor hell, nor things visible nor intelligible, nor another world as great, would separate you, is it from Him that you would now be accursed? What has happened? Have you changed, have you given over that love? No, he replies, fear not. Rather I have even made it more intense. How then is it that you would fain be accursed, and seekest a separation, and a removal to such a distance, that after it there is no possibility of finding a more distant one? Because I love Him exceedingly, he may reply. How, pray, and in what manner? For the things seem a riddle. Or rather, if you will, let us learn what the curse is, and then we will question him upon these points, and shall understand this unspeakable and extraordinary love. What then is the curse? Hear his own words, If any man love not our Lord Jesus Christ, let him be accursed. anathema, 1 Corinthians 16:22 That is, let him be set apart from all, removed from all. For as in the case of a thing dedicated (ἀ νάθημα), which is set apart for God, no one would venture so much as to touch it with his hand or even to come near it; so too with a man who is put apart from the Church, in cutting him off from all, and removing him as far off as possible, he calls him by this name (ἀ νάθεμα) in a contrary sense, thus with much fear denouncing to all men to keep apart from him, and to spring away from him. For the thing set apart, no one, from respect of it, ventures to come near to. But from him who is cut off, all men separate themselves from a very opposite feeling. And so the separation is the same, and both the one and the other are equally removed from the generality. Still, the mode of separation is not the same, but in this case it is the opposite to what it is in that. For from the one they keep back as being dedicated to God; from the other as being estranged from God, and broken off from the Church. This then is what Paul means when he says, I could wish that myself were accursed from Christ. And he does not say merely that I could be willing, but using a stronger term, he says even, I could wish (or pray ηὐχόμην). But if what he says trouble you in your (ἀ σθενέστερον) feebleness, consider the real state of the case, not only that he wished to be separated, but also the cause for which he wished it, and then you will see the greatness of his love. For he even circumcised Timothy, Acts 16:3, and we pay no attention to what was done, but to the intention of it, and the cause of it, and hence we wonder at him the more. And he not only circumcised a person, but he even shaved himself and sacrificed Acts 18:18; Acts 21:24, and yet surely we do not therefore assert him to be a Jew, but upon this very score to be perfectly free from Judaizing, and clear of it, and a genuine worshipper of Christ. As then when you see him circumcising and sacrificing, you do not therefore condemn him as Judaizing, but upon this very score have the best reason for crowning him as quite an alien to Judaism; thus when you see him to have become desirous of being accursed, do not therefore be troubled, but upon this very ground give him the loudest praise, when you know the cause why he wishes this. For if we do not look narrowly into the causes, we shall call Elijah a manslayer, and Abraham not a manslayer only, but a murderer of his son. And Phinees and Peter we shall implead for murder likewise. Nor is it in the case of the saints alone, but also of the God of the universe, that he who does not keep to this rule, will be suspecting sundry unbecoming things. Now to prevent this happening in all cases of the kind, let us bring together both the cause, and the intention, and the time, and all that makes in behalf of what is so done, and in this way let us investigate the actions. And this we must do now also in the case of this blessed soul. Now what is the cause? It is Jesus Himself Who is so beloved. And yet he does not say for Him; for what he says is, I would wish that I were accursed from Him for my brethren. And this comes of his humbleness of mind. For he has no wish to make himself conspicuous, as if he were saying something great, and doing Christ a favor in this. Wherefore also he said my kinsmen, that he may conceal his high aim (πλεονέκτημα ) . Since to see that he wished it all for Christ’s sake, just hear what comes next. After speaking of kinsmen then, he proceeds,

Ver. 4, 5. To whom pertains the adoption, and the glory, and the covenants, and the giving of the Law, and the service of God,and the promises; whose are the father’s, and of whom as concerning the flesh Christ came, Who is over all, God blessed forever. Amen.

And what is this? One asks. For if with a view to the belief of others he was willing to become accursed, he ought to have also wished for this in the Gentiles’ behalf. But if he wishes it in the Jews‘ behalf only, it is a proof that he did not wish it for Christ’s sake, but for his own relationship to them. But in fact if he had prayed for the Gentiles only, this would not have been equally clear. But since it is for the Jews only, it is a clear proof that it is only for Christ’s glory that he is thus earnest. And I am aware that what I am saying will seem a paradox to you. Still if you do not make a disturbance, I will presently endeavor to make it clear. For what he has said he has not said nakedly; but since all were talking and accusing God, that after being counted worthy of the name of sons, and receiving the Law, and knowing Him beyond all men, and enjoying such great glory, and serving him beyond the whole world, and receiving the promises, and being from fathers who were His friends, and what was the greatest thing of all, having been forefathers of Christ Himself (for this is the meaning of the words, of whom, as concerning the flesh, Christ came), they are now cast out and disgraced; and in their place are introduced men who had never known Him, of the Gentiles. Now since they said all this, and blasphemed God, Paul hearing it, and being cut to the heart, and vexed for God’s glory’s sake, wished that he were accursed, had it been possible, so that they might be saved, and this blasphemy be put a stop to, and God might not seem to have deceived the offspring of those to whom He promised the gifts. And that you may see that it was in sorrow for this, that the promise of God might not seem to fall to the ground, which said to Abraham, I will give this land to you and to your seed, that he uttered this wish, he proceeds,

Ver. 6. Not as though the word of God had taken none effect.

To show that he had courage (Mar. and 4 manuscripts wished) to bear all these things for the word of God, that is, the promise made to Abraham. For as Moses seemed to be pleading for the Jews, yet was doing everything for God’s glory (for he says, Lest they say, Because He was not able to save them, He led them forth to destroy them in the wilderness Deuteronomy 9:28; stay Your wrath), so also does Paul, That they may not say (he means) that the promise of God has fallen to the ground, and He has disappointed us of that He vouched to us, and this word has not issued in deed, I could wish to be accursed. This then was why he did not speak of the Gentiles (for to them no promises had been made by Him, nor had they worshipped Him, wherefore neither did any blaspheme Him on their account), but it was for the Jews who had both received the promise, and had also been brought into closer connection with Him than others, that he expressed this wish. Do you see, that if he had expressed it for the Gentiles, he would not have been shown to be doing this so purely for Christ’s glory? But since he was willing to become accursed in the Jews‘ behalf, then it was most evidenced that it was for Christ’s sake only that he desired this. And for this cause he says,

To whom pertains the adoption, and the glory, and the service of God, and the promises.

For the Law, he means, which speaks of Christ, comes from thence, and all the covenants made with them, and Himself came from them, and the Fathers who received the promises were all from them. Yet still the opposite has resulted, and they have fallen from all their good things. Hence, he means, I am vexed, and if it were possible to be separated from the company about Christ, and to be made an alien, not from the love of Him (that be far from him; for even all this he was doing through love), but from all that enjoyment and glory, I would accept that lot, provided my Master were not to be blasphemed, that He might not have to hear some saying, that it has been all for stage-effect; He promises to one, and gives to another. He was sprung from one race, He saved another. It was to the forefathers of the Jews that He made the promises, and yet He has deserted their descendants, and put men, who never at any time knew Him, into their good things. They labored in the practice of the Law, and reading the Prophets, while men who have come but yesterday from heathen altars and images have been set up above them. What foresight is there in all this? Now that these things may not be said of my Master, he means, even if they are said unjustly, I would willingly lose even the kingdom and that glory unutterable, and any sufferings would I undergo, as considering it the greatest consolation possible no longer to hear Him Whom I so long for, so blasphemed. But if you be still against allowing this explanation, just reflect that many fathers have at many times taken up with thus much for their children, and have chosen to be separated from them, and rather to see them in honor, considering their honor dearer to them than their company. But since we are so short of love like this (Bacon, N. O. Aph. lib. 2, §7), we cannot even form an idea of what is here meant. For there be some that are so wholly unworthy even to hear the name of Paul, and that stand at such an interval and distance from that vehemency of his, as to fancy that he says this of temporal death. Who I should say were as ignorant of Paul, as the blind of the sun’s rays, or even much more so. For he that died daily, and set before him dangers thick as a snow-storm, and then said, Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine? and still unsatisfied with what he had said, and after going above the heaven and the heaven of heavens, and running through the Angels and Archangels, and all the higher orders of beings, and taking in at once things present, things to come, things visible, things intelligible, things grievous, and things good, that were on either part, and leaving nothing out at all, yet not even thus satiated, but even bodying forth another non-existing creation, how should he, by way of saying some great thing after all those things, make mention of a temporal death? It is not so, surely it is not! But such a notion is that of worms nestling in their dunghill. For had he said this, in what sense would he be wishing himself accursed from Christ? For death Philippians 1:23 of that sort would have joined him more closely with the band of Christ, and made him enjoy that glory the more. Yet some there are who venture to say things different from these, even more ridiculous. It was not then, they say, death that he wished to have, but to be a treasure, a thing set apart, of Christ’s. And who even of the most worthless and indolent that would not wish for this? And in what way was this likely to be in his kinsmen’s behalf? Let us then leave these fables and trifles (for it is no more worth while making a reply to these things than to children babbling at play), and let us go back again to the words themselves, luxuriating in this very ocean of love, and fearlessly swimming there in every direction, and reflecting upon the unspeakable flame of love— or rather say what one may, one shall say nothing worthy the subject. For there is no ocean so wide, no flame so intense, as this. And no language can set it forth as it deserves, but he alone knew it who in good earnest gained it. And now let me bring the words themselves before you again.

Ver. 9. At this time will I come, and Sarah shall have a son.

This promise then and word of God it was that fashioned Isaac, and begot him. For what if a womb was its instrument and the belly of a woman? Since it was not the power of the belly, but the might of the promise that begot the child. Thus are we also gendered by the words of God. Since in the pool of water it is the words of God which generate and fashion us. For it is by being baptized into the Name of the Father and of the Son and of the Holy Ghost that we are gendered. And this birth is not of nature, but of the promise of God. John 3:3; Ephesians 5:26; James 1:18; 1 Peter 3:21 For as after first foretelling the birth of Isaac, He then accomplished it; so ours also He had announced before, many ages ago by all the Prophets, and afterwards brought it to pass. You know how great He has set it forth as being, and how, as He promised a great thing, He furnished it with abundant ease! Hosea 2:1, etc But if the Jews were to say, that the words, In Isaac shall your seed be called, mean this, that those born of Isaac should be reckoned to him for a seed, then the Edomites too, and all those people, ought to be denominated his sons, since their forefather Esau was a son of his. But now so far are they from being called sons, that they are the greatest possible aliens. You see then that it is not the children of the flesh that are the children of God, but that even in nature itself the generation by means of baptism from above was sketched out beforehand. And if you tell me of the womb, I in return have to tell you of the water. But as in this case all is of the Spirit, so in the other all was of promise. For the womb was more chilled than any water owing to barrenness and to old age. Let us then gain accurate knowledge of our own nobility, and display a life worthy of it. For in it is nothing fleshly or earthy: hence neither let there be in us. For it was neither sleep, nor the will of the flesh John 1:13, nor embraces, nor the madness of desire, but God’s love toward man, which wrought the whole. Titus 3:5 And as in that case it was when the age was past hope, so in this also it was when the old age of sins had come over us, that Isaac suddenly sprang up in youth, and we all became the children of God, and the seed of Abraham. Isaiah 40:31

Ver. 10. And not only this; but when Rebecca also had conceived by one, even by our father Isaac.

The subject in question was an important one. Hence he turns to several arguments, and endeavors by all means to solve the difficulty. For if it was at once strange and new for them to be cast out after so great promises, it is much more strange that we even should come into their good things, who did not expect anything of the kind. And the case was the same as if a king’s son, who had promises made him that he should succeed to the power he had, were to be cast into the level of disreputable men, and in his place a condemned man, and one laden with evils unnumbered, after being taken out of prison, were to come into the power, which properly was the other’s. For he means, what have you to say? That the son is unworthy? Well, but so is this man unworthy, and much more so. Hence he ought either to have been punished along with the former, or to have been honored along with him. Now it was something of this sort which befell the Jews and the Gentiles, or something far more strange than this. Now that all were unworthy, he has shown above, where he says, For all have sinned, and come short of the glory of God. Romans 3:23 But the new thing is, that when all were unworthy, the Gentiles were saved alone. And beside this there is another difficulty that some one may start, he says. If God had no intention of fulfilling the promises to them, why make them at all? For men who know not the future, and are many times deceived, do promise even the undeserving that they shall have their largesses. But He Who knows beforehand things to come as well as things present, and has a clear knowledge that they will make themselves undeserving of the promises, and therefore will not receive any of the things specified — why should He promise at all? Now what is Paul’s way of meeting all this? It is by showing what the Israel is to whom He made the promise. For when this has been shown, there is at the same time demonstrated the fact that the promises were all fulfilled. And to point this out he said, For they are not all Israel that are of Israel. And this is why he does not use the name of Jacob, but that of Israel, which was a sign of the virtue of that just man, and of a gift from above, and of having seen God. Genesis 32:28 Yet, all, he says, have sinned, and come short of the glory of God. Romans 3:23 Now if all have sinned, how come some to be saved, and some to perish? It is because all were not minded to come to Him, since for His part all were saved, for all were called. However, he does not set this down yet awhile, but meets it from an advantageous position, and from other examples, by bringing before them another question, and as in the former case meets a difficulty very great, by another difficulty. For when he was discussing how by Christ being justified all the rest enjoyed that righteousness, he brought in Adam’s case, saying, For if by one man’s offense death reigned, much more they which receive abundance of grace shall reign in life. Romans 5:17. And the case of Adam, indeed, he does not clear up, but from it he clears up His (or his own), and shows that it was more reasonable that He Who died in their behalf should have power over them at His will. For that when one had sinned all should be punished, does not seem to be so very reasonable to most men. But that when One had done aright all should be justified, is at once more reasonable and more suited to God. Yet still he has not solved the difficulty he raised. For the more obscure that point remained, the more the Jew was put to silence. And the difficulty of his position passed over to the other, and this become clearer from it (Mar. and 4 manuscripts than that). So in this passage also, it is by raising other difficulties that he meets the questions raised, inasmuch as it was against Jews that he was contending. Hence he takes no pains to solve the examples which he has brought before us. For he was not answerable for them as in the fight against the Jews. But from them he makes his own subject throughout clearer. Why do you feel surprised, he means, that some of the Jews were saved, and some not saved at this time? Why of old, in the patriarch’s times, one may see this happening. For why was Isaac only called the seed, and yet he was the father of Ishmael also, and of several others. But he was of a mother that was a slave. And what has this to do with his father? Still I will not be captious. Let this son be set aside on his mother’s account. What are we to say of those sprung from Keturah? Were they not free, and from a mother that was free? How came they not to be honored with the same preference as Isaac? And why do I speak of these? For Rebecca was even Isaac’s only wife, and bearing two children she bore them both to Isaac; still those so born, though of the same father, and the same mother, and the fruit of the same labor, being both of one father and one mother, and twins besides, yet did not enjoy the same lot. And yet here you have no mother’s slavery to account for it, as in Ishmael’s case, nor can you say that one was begotten of this womb and the other of a different one, as in the case of Keturah and Sarah, since in this case they had the same hour in common to them for their birth. This was why Paul then, in order to give a clearer example, says that this happened not in Isaac’s case only, but when Rebecca also had conceived by one, even by our father Isaac.

This one may see also in the case of those who are punished, for what would you say of Pharaoh who was punished, and had to pay so heavy a penalty? You say he was hardened and disobedient. Was he then alone such, and not even one person else? How came he then to be so severely punished? Why even in the case of the Jews did he call that a people which was no people, or again, why not count all worthy of equal honor? For if they be (it says) as the sand of the sea, yet shall a remnant be saved. Isaiah 10:22 And why is it to be only a remnant? You see what difficulty he has filled the subject with. And with great propriety. For when you have power to throw your adversary into perplexity, do not at once bring forward the answer, because if he be found himself responsible for the same ignorance, why take unnecessary dangers upon yourself? Why make him more bold, by drawing it all upon yourself? Now tell me, O thou Jew, that hast so many perplexing questions, and art unable to answer any of them, how you come to annoy us on account of the call of the Gentiles? I, however, have a good reason to give you why the Gentiles were justified and you were cast out. And what is the reason? It is that they are of faith, you of the works of the Law. And it is owing to this obstinacy of yours that you have in every way (Mar. and several manuscripts all) been given up. For, they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. Romans 10:3 The clearing up then of the whole passage, to give the whole sense summarily, is here brought out by that blessed person. But that this may be clearer, let us investigate the things he says also one by one; this knowing, that what the blessed Paul aimed at was, to show by all that he said that God only knows who are worthy, and no man whatever knows, even if he seem to know ever so well, but that in this sentence of his there are sundry aberrations. For He that knows the secrets of the hearts, He only knows for a certainty who deserve a crown, and who punishment and vengeance. Hence it is that many of those, by men esteemed good, He convicts and punishes, and those suspected to be bad He crowns, after showing it not to be so; thus forming his sentence not after the judgment of us slaves, but after his own keen and uncorrupt decision, and not waiting for the issue of actions to look at the wicked and him who is not so therefrom. But that we may not make the subject more obscure, again let us go to the very words of the Apostle.

Ver. 14. What shall we say then? Is there unrighteousness with God? God forbid.

Hence there is no such thing in the case of us and the Jews. And then he goes on with another thing, a more clear than this. And of what sort is it?

Ver. 15. For he says to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

Here again he adds force to the objection by dividing it in two and meeting it, and starting another fresh difficulty. But to make what I have said clearer, one must needs explain it. God, he means, said that the elder shall serve the younger, before the travail. What then? Is God unrighteous? By no means. Now listen to what follows also. For in that case the virtue or the vice, might be the decisive thing. But here there was one sin on which all the Jews joined, that of the molten calf, and still some were punished, and some were not punished. And this is why He says, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. Exodus 33:19: observe context For it is not yours to know, O Moses, he means, which are deserving of My love toward man, but leave this to Me. But if Moses had no right to know, much less have we. And this is why he did not barely quote the passage, but also called to our minds to whom it was said. For it is Moses, he means, that he is speaking to, that at least by the dignity of the person he might make the objector modest. Having then given a solution of the difficulties raised, he divides it in two, by bringing forward another objection besides, as follows:

Ver. 22, 23, 24. What if God, willing to show His wrath, and to make His power known, endured with much long-suffering the vessels of wrath fitted to destruction: and that He might make known the riches of His glory on the vessels of mercy, which He had afore prepared unto glory, even us, whom He has chosen, not of the Jews only, but also of the Gentiles.

What he means is somewhat as follows. Pharaoh was a vessel of wrath, that is, a man who by his own hard-heartedness had kindled the wrath of God. For after enjoying much long-suffering, he became no better, but remained unimproved. Wherefore he calls him not only a vessel of wrath, but also one fitted for destruction. That is, fully fitted indeed, but by his own proper self. For neither had God left out anything of the things likely to recover him, nor did he leave out anything of those that would ruin him, and put him beyond any forgiveness. Yet still, though God knew this, He endured him with much long-suffering, being willing to bring him to repentance. For had He not willed this, then He would not have been thus long-suffering. But as he would not use the long-suffering in order to repentance, but fully fitted himself for wrath, He used him for the correction of others, through the punishment inflicted upon him making them better, and in this way setting forth His power. For that it is not God’s wish that His power be so made known, but in another way, by His benefits, namely, and kindnesses, he had shown above in all possible ways. For if Paul does not wish to appear powerful in this way (not that we should appear approved, he says, but that you should do that which is honest,) 2 Corinthians 13:7, much less does God. But after that he had shown long-suffering, that He might lead to repentance, but he did not repent, He suffered him a long time, that He might display at once His goodness and His power, even if that man were not minded to gain anything from this great long-suffering. As then by punishing this man, who continued incorrigible, He showed His power, so by having pitied those who had done many sins but repented, He manifested His love toward man. But it does not say, love towards man, but glory, to show that this is especially God’s glory, and for this He was above all things earnest. But in saying, which He had afore prepared unto glory, he does not mean that all is God’s doing. Since if this were so, there were nothing to hinder all men from being saved. But he is setting forth again His foreknowledge, and doing away with the difference between the Jews and the Gentiles. And on this topic again he grounds a defense of his statement, which is no small one. For it was not in the case of the Jews only that some men perished, and some were saved, but with the Gentiles also this was the case. Wherefore he does not say, all the Gentiles, but, of the Gentiles, nor, all the Jews, but, of the Jews. As then Pharaoh became a vessel of wrath by his own lawlessness, so did these become vessels of mercy by their own readiness to obey. For though the more part is of God, still they also have contributed themselves some little. Whence he does not say either, vessels of well-doing, or vessels of boldness (παρρησίας), but vessels of mercy, to show that the whole is of God. For the phrase, it is not of him that wills, nor of him that runs, even if it comes in the course of the objection, still, were it said by Paul, would create no difficulty. Because when he says, it is not of him that wills, nor of him that runs, he does not deprive us of free-will, but shows that all is not one’s own, for that it requires grace from above. For it is binding on us to will, and also to run: but to confide not in our own labors, but in the love of God toward man. And this he has expressed elsewhere. Yet not I, but the grace which was with me. 1 Corinthians 15:10 And he well says, Which He had afore prepared unto glory. For since they reproached them with this, that they were saved by grace, and thought to make them ashamed, he far more than sets aside this insinuation. For if the thing brought glory even to God, much more to them through whom God was glorified. But observe his forbearance, and unspeakable wisdom. For when he had it in his power to adduce, as an instance of those punished, not Pharaoh, but such of the Jews as had sinned, and so make his discourse much clearer, and show that where there were the same fathers, and the same sins, some perished, and some had mercy shown them, and persuade them not to be doubtful-minded, even if some of the Gentiles were saved, while the Jews were perishing; that he might not make his discourse irksome, the showing forth of the punishment he draws from the foreigner, so that he may not be forced to call them vessels of wrath. But those that obtained mercy he draws from the people of the Jews. And besides, he also has spoken in a sufficient way in God’s behalf, because though He knew very well that the nation was fitting itself as a vessel of destruction, still He contributed all on His part, His patience, His long-suffering, and that not merely long-suffering, but much long-suffering; yet still he was not minded to state it barely against the Jews. Whence then are some vessels of wrath, and some of mercy? Of their own free choice. God, however, being very good, shows the same kindness to both. For it was not those in a state of salvation only to whom He showed mercy, but also Pharaoh, as far as His part went. For of the same long-suffering, both they and he had the advantage. And if he was not saved, it was quite owing to his own will: since, as for what concerns God, he had as much done for him as they who were saved. Having then given to the question that answer which was furnished by facts, in order to give his discourse the advantage of other testimony in its favor, he introduces the prophets also making the same declarations aforetime. For Hosea, he says, of old put this in writing, as follows:

But if they should assert that this was said of those of the Jews who believed, even then the argument stands. For if with those who after so many benefits were hard-hearted and estranged, and had lost their being as a people, so great a change was wrought, what is there to prevent even those who were not estranged after being taken to Him, but were originally aliens, from being called, and, provided they obey, from being counted worthy of the same blessings? Having then done with Hosea, he does not content himself with him only, but also brings Isaiah in after him. sounding in harmony with him.

Here at last is the clearest answer. For since he had used a proof as well from facts (for they are not all Israel that are of Israel) as from the case of the forefathers Jacob and Esau, and from the prophets Hosea and Isaiah, he further gives the most decisive answer, after first adding to the perplexity. The points discussed, then, are two; one that the Gentiles attained, and the other that they attained it without following after it, that is, without taking pains about it. And again in the Jews‘ case also there are two difficulties of the same kind; one that Israel attained not, the other that, though they took pains, they attained not. Whence also his use of words is more emphatical. For he does not say that they had, but that they attained to righteousness. For what is especially new and unusual is, that they who followed after it attained not, but they which followed not after it attained. And he seems to be indulging them by saying, followed after. But afterwards he strikes the blow home. For since he had a strong answer to give them, he had no fear of making the objection a little harsher. Hence he does not speak of faith either, and the righteousness ensuing thereon, but shows that before the faith even, on their own ground they were worsted and condemned. For thou, O Jew, he says, hast not found even the righteousness which was by the Law. For you have transgressed it, and become liable to the curse. But these that came not through the Law, but by another road, have found a greater righteousness than this, that, namely, which is of faith. And this he had also said before. For if Abraham was justified by works, he has whereof to glory, but not before God Romans 4: so showing that the other righteousness was greater than this. Before, then, I said that there were two difficulties, but now they have even become three questions: that the Gentiles found righteousness, and found it without following after it, and found a greater than that of the Law. These same difficulties are again felt in the Jews‘ case with an opposite view. That Israel did not find, and though he took pains he did not find, and did not find even the less. Having then thrust his hearer into perplexity, he proceeds to give a concise answer, and tells him the cause of all that is said. When then is the cause?

You see again how it is from faith that the boldness comes, and the gift is universal; since it is not of the Jews only that this is said, but also of the whole human race. For every one, he would say, whether Jew, or Grecian, or Scythian, or Thracian, or whatsoever else he may be, will, if he believes, enjoy the privilege of great boldness. But the wonder in the Prophet is that he foretells not only that they should believe, but also that they should not believe. For to stumble is to disbelieve. As in the former passage he points out them that perish and them that are saved, where he says, If the number of the children of Israel be as the sand of the sea, the remnant shall be saved. And, If the Lord of Sabaoth had not left us a seed, we should have been as Sodoma. And, He has called not of the Jews only, but also of the Gentiles; so here too he implies that some will believe, and some will stumble. But stumbling comes of not taking heed, of gaping after other things. Since then they did give heed to the Law, they stumbled on the stone, And a stone of stumbling and rock of offense he calls it from the character and end of those that believe not.

Homily 17 on Romans

Ver. 4. For Christ is the end of the Law for righteousness to every one that believes.

See the judgment of Paul. For as he had spoken of a righteousness, and a righteousness, lest they of the Jews which believed should seem to have the one but be excluded from the other, and to be accused of lawlessness (for even these there was no less cause to fear about as being still newly come in), and lest Jews should again expect to achieve it, and should say, Though we have not at present fulfilled it, yet we certainly will fulfil it, see what ground he takes. He shows that there is but one righteousness, and that has its full issue in this, and that he that has taken to himself this, the one by faith, has fulfilled that also. But he that rejects this, falls short as well of that also. For if Christ be the end of the Law, he that has not Christ, even if he seem to have that righteousness, has it not. But he that has Christ, even though he have not fulfilled the Law aright, has received the whole. For the end of the physician’s art is health. As then he that can make whole, even though he has not the physician’s art, has everything; but he that knows not how to heal, though he seem to be a follower of the art, comes short of everything: so is it in the case of the Law and of faith. He that has this has the end of that likewise, but he that is without this is an alien from both. For what was the object of the Law? To make man righteous. But it had not the power, for no one fulfilled it. This then was the end of the Law and to this it looked throughout, and for this all its parts were made, its feasts, and commandments, and sacrifices, and all besides, that man might be justified. But this end Christ gave a fuller accomplishment of through faith. Be not then afraid, he says, as if transgressing the Law in having come over to the faith. For then do you transgress it, when for it thou dost not believe Christ. If you believe in Him, then you have fulfilled it also, and much more than it commanded. For you have received a much greater righteousness. Next, since this was an assertion, he again brings proof of it from the Scriptures.

To prevent the Jews then from saying, How came they who had not found the lesser righteousness to find the greater? He gives a reason there was no answering, that this way was easier than that. For that requires the fulfilment of all things (for when you do all, then you shall live); but the righteousness which is of faith does not say this, but what?

If you confess with your mouth the Lord Jesus, and believe in your heart that God has raised Him from the dead, you shall be saved. Then again that we may not seem to be making it contemptible by showing it to be easy and cheap, observe how he expands his account of it. For he does not come immediately to the words just given, but what does he say? But the righteousness which is of faith says on this wise; Say not in your heart, Who shall go up into heaven? (that is, to bring Christ down); or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) For as to the virtue manifested in works there is opposed a listlessness, which relaxes our labors, and it requires a very wakeful soul not to yield to it: thus, when one is required to believe, there are reasonings which confuse and make havoc of the minds of most men, and it wants a soul of some vigor to shake them thoroughly off. And this is just why he brings the same before one. And as he did in Abraham’s case, so he does here also. For having there shown that he was justified by faith, lest he should seem to have gotten so great a crown by a mere chance, as if it were a thing of no account, to extol the nature of faith, he says, Who against hope believed in hope, that he might become the father of many nations. And being not weak in faith, he considered his own body now dead, and the deadness of Sarah’s womb. He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that what He had promised He was able also to perform Romans 4:18-21: so he showed that there is need of vigor, and a lofty soul, that takes in things beyond expectation, and stumbles not at appearances. This then he does here also, and shows that it requires a wise mind, and a spirit heavenly (Gr. heaven-reaching) and great. And he does not say merely, Say not, but, Say not in your heart, that is, do not so much as think of doubting and saying with yourself, And how can this be? You see that this is a chief characteristic of faith, to leave all the consequences of this lower world, and so to seek for that which is above nature, and to cast out the feebleness of calculation, and so to accept everything from the Power of God. The Jews, however, did not merely assert this, but that it was not possible to be justified by faith. But himself turns even what had taken place to another account, that having shown the thing to be so great, that even after it had taken place it required faith, he might seem with good reason to bestow a crown on these: and he uses the words which are found in the Old Testament, being always at pains to keep quite clear of the charges of love of novelties, and of opposition to it. For this, which he here says of faith, Moses says to them of the commandment, so showing that they had enjoyed at God’s hand a great benefit. For there is no need to say, he means, that one must go up to heaven, or cross a great sea, and then receive the commandments, but things so great and grand has God made of easy access to us. And what means the phrase, The Word is near you? That is, It is easy. For in your mind and in your tongue is your salvation. There is no long journey to go, no seas to sail over, no mountains to pass, to get saved. But if you be not minded to cross so much as the threshold, you may even while you sit at home be saved. For in your mouth and in your heart is the source of salvation. And then on another score also he makes the word of faith easy, and says, that God raised Him from the dead. For just reflect upon the worthiness of the Worker, and you will no longer see any difficulty in the thing. That He is Lord then, is plain from the resurrection. And this he said at the beginning even of the Epistle. Which was declared to be the Son of God with power … by the resurrection from the dead. Romans 1:4 But that the resurrection is easy too, has been shown even to those who are very unbelieving, from the might of the Worker of it. Since then the righteousness is greater, and light and easy to receive, is it not a sign of the utmost contentiousness to leave what is light and easy, and set about impossibilities? For they could not say that it was a thing they declined as burdensome. See then how he deprives them of all excuse. For what do they deserve to have said in their defense, who choose what is burdensome and impracticable, and pass by what is light, and able to save them, and to give them those things which the Law could not give? All this can come only from a contentious spirit, which is in a state of rebellion against God. For the Law is galling (ἐ παχθὴς), but grace is easy. The Law, though they dispute never so much, does not save; Grace yields the righteousness resulting from itself, and that from the Law likewise. What plea then is to rescue them, since they are disposed to be contentious against this, but cling to that to no purpose whatever? Then, since he had made a strong assertion, he again confirms it from the Scripture.

Ver. 11-13. For the Scripture says, he proceeds, Whosoever believes in Him, shall not be ashamed. For there is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon Him. For whosoever shall call upon the Name of the Lord shall be saved.

You see how he produces witnesses, whether to the faith, or to the confession of it. For the words, Every one that believes, point out the faith. But the words, Whosoever shall call upon, set forth confession. Then again to proclaim the universality of the grace, and to lay their boasting low, what he had before demonstrated at length, he here briefly recalls to their memory, showing again that there is no difference between the Jew and the uncircumcised. For there is, he says, no difference between the Jew and the Greek. And what he had said about the Father, when he was arguing this point, that he says here about the Son. For as before he said in asserting this, Is He the God of the Jews only? Is He not of the Gentiles also? Yes, of the Gentiles also: seeing it is one God Romans 3:29-30:— So he says here also, For the same Lord over all is rich unto all (and upon all). Romans 3:22 You see how he sets Him forth as exceedingly desiring our salvation, since He even reckons this to be riches to Himself; so that they are not even now to despair, or fancy that, provided they would repent, they were unpardonable. For He who considers it as riches to Himself to save us, will not cease to be rich. Since even this is riches, the fact of the gift being shed forth unto all. For since what distresses him the most was, that they, who were in the enjoyment of a prerogative over the whole world, should now by the faith be degraded from these thrones, and be no wit better off than others, he brings the Prophets in constantly as foretelling, that they would have equal honor with them. For whosoever, he says, believes in Him shall not be ashamed Isaiah 28:16; and, Whosoever shall call upon the Name of the Lord shall be saved. Joel 2:32 And the whosoever is put in all cases, that they might not say anything in reply. But there is nothing worse than vainglory. For it was this, this most especially, which proved their ruin. Whence Christ also said to them, How can you believe, which receive glory one of another, and seek not the glory which comes of God only? John 5:44 This, with ruin, exposes men also to much ridicule and before the punishment in the other world involves them in ills unnumbered in this. And if it seem good, that you may learn this clearly, leaving for the present the heavens which that puts us out of, and the hell which it thrusts us into, let us investigate the whole matter as here before us. What then can be more wasteful than this? What more disgraceful, or more offensive? For that this disorder is a wasteful one is plain from the people who spend to no purpose whatsoever on theatres, horse-races, and other such irrelevant expenditures: from those that build the fine and expensive houses, and fit up everything in a useless style of extravagance, on which I must not enter in this discourse. But that a person diseased in this way must needs be extravagant, and expensive, and rapacious, and covetous, anybody can see. For that he may have food to give the brute, he thrusts his hand into the substance of others. And why do I talk of substance? It is not money only but souls also that this fire devours, and it works not death here only, but also hereafter. For vanity is the mother of hell, and greatly kindles that fire, and the venomous worm. One may see that it has power even over the dead. And what can be worse than this? For the other passions are put an end to by death, but this even after death shows its force, and strives to display its nature even in the dead corpse. For when men give orders on their death-bed to raise to them fine monuments, which will waste all their substance, and take pains to lay out beforehand a vast extravagance in their funeral, and in their lifetime insult the poor that come to them for a penny and a single loaf, but when they are dead give a rich banquet to the worm, why seek any more exorbitant thraldom to the disease? From this mischief also irregular loves are conceived. For there are many whom it is not the beauty of the appearance, nor the desire of lying with her, but the wish to boast that I have made conquest of such an one, has even drawn into adultery. And why need I mention the other mischiefs that spring of this? For I had rather be long (3 manuscripts διηνεκὥς) the slave of ten thousand savages, than of vanity once. For even they do not put such commands upon their captives, as this vice lays upon its votaries. Because it says, Be thou every one’s slave, be he nobler or be he lower than yourself. Despise your soul, neglect virtue, laugh at freedom, immolate your salvation, and if you do any good thing, do it not to please God, but to display it to the many, that for these things you may even lose your crown. And if you give alms, or if you fast, undergo the pains, but take care to lose the gain. What can be more cruel than these commands? Hence grudging bears sway, hence haughtiness, hence covetousness, the mother of evils. For the swarm of domestics, and the black servants liveried in gold, and the hangers on, and the flatterers, and the silver-tinselled chariots, and the other absurdities greater than these, are not had for any pleasure’s sake or necessity, but for mere vanity. Yes, one will say, but that this affliction is an evil, anybody can see; but how we are to keep quite clear of it, this is what you should tell us. Well then, in the first place, if you persuade yourself that this disorder is a baneful one, you will have made a very good beginning towards correcting it. For when a man is sick, he speedily sends for the physician, if he be first made acquainted with the fact that he is sick. But if you seek for another way besides to escape from hence, look to God continually, and be content with glory from Him; and if you find the passion tickling you, and stirring you to tell your well-doings to your fellow-servants, bethink yourself next, that after telling them you gain nothing. Quench the absurd desire, and say to your soul, Lo, you have been so long big with your own well-doings to tell them, and you have not had the courage to keep them to yourself, but hast blabbed them out to all. What good then have you gotten from this? None at all, but loss to the utmost, and avoidance of all that had been gathered together with much labor. And besides this, consider another thing also, which is, that most men’s opinion is perverted, and not perverted only, but that it withers away so soon.

Homily 18 on Romans

Since they pressed him with another objection again to this effect, that if these were the persons sent upon the mission by God, all ought to have hearkened to them: observe Paul’s judgment, and see how he shows that this very thing which made the confusion, did in fact do away with confusion and embarrassment. What offends you, O Jew, he would say, after so great and abundant evidence, and demonstration of the points? That all did not submit to the Gospel? Why this very thing, when taken along with the others, is of force to certify you of the truth of my statements, even in that some do not believe. For this too the prophet foretold. Notice his unspeakable wisdom too; how he shows more than they were looking for, or expected him to have to say in reply. For what is it that you say? He means. Is it that all have not believed the Gospel? Well! Isaiah foretold this too from of old. Or rather, not this only, but even much more than this. For the complaint you make is Why did not all believe? But Isaiah goes further than this. For what is it he says? Lord, who has believed our report? Then since he had rid himself of this embarrassment. by making the Prophet a bulwark against them, he again keeps to the line he was before upon. For as he had said that they must call upon Him, but that they who call must believe, and they who believe must hear first, but they who are to hear must have preachers, and the preachers be sent, and as he had shown that they were sent, and had preached; as he is going to bring in another objection again, taking occasion first of another quotation from the Prophet, by which he had met the objection a little back, he thus interweaves it, and connects it with what went before. For since he had produced the Prophet as saying, Lord, who has believed our report (ἀ κοᾕ)? He happily seizes on the quotation, as proving what he says, So then faith comes by hearing (ἀ κοἥς). And this he makes not a mere naked statement. But as the Jews were forever seeking a sign, and the sight of the Resurrection, and were gaping after the thing much; he says, Yet the Prophet promised no such thing, but that it was by hearing that we were to believe. Hence he makes this good first, and says, so then faith comes by hearing. And then since this seemed a mean thing to say, see how he elevates it. For he says, I was not speaking of mere hearing, nor of the need of hearing men’s words and believing them, but I mean a great sort of hearing. For the hearing is by the word of God. They were not speaking their own, but they were telling what they learned from God. And this is a higher thing than miracles. For we are equally bound to believe and to obey God, whether speaking or working miracles. Since both works and miracles come of His words. For both the heaven and everything else was established in this way. Psalm 33:6-8 After showing then that we ought to believe the prophets, who always speak God’s words, and not to look after anything more, he proceeds next to the objection I mentioned, and says,

Now what he means is something of this kind. He put a violence on himself, and was ambitious to speak, not some thing veiled over, but to set things even naked before your eyes, and choosing rather to run (Origen in loc.) into dangers from being plain spoken, than by looking to his own safety, to leave you any shelter for your impenetrableness; although it was not the manner of prophecy to say this so clearly; but still to stop your mouths most completely, he tells the whole beforehand clearly and distinctly. The whole! What whole? Why your being cast out, and also their being brought in; speaking as follows, I was found of them that sought Me not, I was made manifest of them that asked not after Me. Isaiah 65:1 Who then are they that sought not? Who they that asked not after Him? Clearly not the Jews, but they of the Gentiles, who hitherto had not known Him. As then Moses gave their characteristic mark in the words, no people and a foolish nation, so here also he takes the same ground to point them out from, viz. their extreme ignorance. And this was a very great blame to attach to the Jews, that they who sought Him not found Him, and they who sought Him lost Him.

What he means is nearly this. God has not cast off His people. For had He done so, He would have admitted none of them. But if He did admit some, He has not cast them off. Still it is said, if He had not cast off, He would have admitted all. This does not follow; since in Elijah’s time the part to be saved had come down to seven thousand: and now also there are probably many that believe. But if you do not know who they are, this is no wonder, for that prophet, who was so great and good a man, did not know. But God ordered things for Himself when even the prophet knew them not. But consider his judgment. Now in proving what was before him, he covertly augments the charge against them. For this is why he gave the whole passage, that he might parade before them their untowardness, and show that they had been so from of old. For if he had not wished this, but had directed his whole attention to prove that the people lay in the few, he would have said that even in Elijah’s time, seven thousand were left. But now he reads to them the passage further back, as having been throughout at pains to show that it was no strange thing that they did with Christ, and the Apostles, but their habitual practice. For to prevent their saying that it was as a deceiver we put Christ to death, and as impostors that we persecute the Apostles, he brings forward the text which says, Lord, they have killed Your prophets, and dug down your altars. 1 Kings 19:14 Then in order not to make his discourse galling to them, he attaches another reason to the bringing forward of the text. For he quotes it not as if it was on purpose to accuse them, but as if intent upon showing some other things. And he leaves them without any excuse even by what had before been done. For observe how strong the accusation is even from the person speaking. For it is neither Paul, nor Peter, nor James, nor John, but one whom they held in the greatest estimation, the chief of the Prophets, the friend of God, a man who had been so very zealous in their behalf as even to be given up to hunger for them, who even to this day has never died. What then does this man say? Lord, they have killed Your prophets, and dug down Your altars; and I am left alone, and they seek my life. What could be more brutal cruelty than this? For when they should have besought pardon for the offenses they had already committed, they were minded even to kill him. And all these things put them quite beyond pardon. For it was not during the prevalence of the famine, but when the season was favorable, and their shame was done away, and the devils (i.e. false gods) had been put to shame, and the power of God had been shown, and the king had bowed beneath it, that they committed these audacities, passing from murder to murder, and making away with their teachers, and such as would bring them to a better mind. What then could they have to say to this? Were they too deceivers? Were they too impostors? Did they not know whence they were either? But they distressed you. Yes, but they also told you goodly things. But what of the altars? The altars too did not surely distress you? Did they too exasperate you? See of what obstinacy, of what insolence they were ever yielding proofs! This is why in another passage too Paul says, when writing to the Thessalonians, You also have suffered like things of your own countrymen, even as they have of the Jews, who both killed the Lord, and their own prophets, and have persecuted us, and please not God, and are contrary to all men 1 Thessalonians 2:14-15; which is what he says here too, that they both dug down the altars, and killed the prophets. But what says the answer of God unto him? I have reserved to Myself seven thousand men who have not bowed the knee to the image of Baal. 1 Kings 19:18 And what has this to do with the present subject? Some may say. It has a great deal to do with the present subject. For he shows here that it is the worthy that God uses to save even if the promise be made to the whole nation. And this he pointed out above when he said, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved. And, Except the Lord of Sabaoth had left us a seed, we should have become as Sodoma. Romans 9:27-29 And he points it out from this passage also. Wherefore he proceeds to say, Even so then at this present time also, there is a remnant according to the election of grace. Observe that each word maintains its own rank, showing at once God’s grace, and the obedient temper of them that receive salvation. For by saying election, he showed the approval of them, but by saying grace, he showed the gift of God.

He again springs upon the disputatiousness of the Jews, in what has just been quoted; and on this ground bereaves them of excuse. For you cannot, he means, so much as say, that the Prophets called indeed, and God invited, and the state of things cried aloud, and the provoking to jealousy was enough to draw us to Him, but what was enjoined was grievous, and this is why we could not draw near, since we had a display of works demanded of us, and laborious well-doings. For you cannot even say this. For how should God have demanded this of you, when this would just throw His grace into the shade? And this he said out of a wish to show that He was most desirous that they might be saved. Deuteronomy 5:29 For not only would their salvation be easily brought about, but it was also God’s greatest glory to display His love toward man. Why then are you afraid of drawing near, since you have no works demanded of you? Why are you bickering and quarrelsome, when grace is before you, and why keep putting me the Law forward to no purpose whatsoever? For you will not be saved by that, and will mar this gift also; since if you pertinaciously insist on being saved by it, you do away with this grace of God. Then that they might not think this strange, having first taken those seven thousand; he said that they were saved by grace. For when he says, Even so then at this present time also there is a remnant according to the election of grace; he shows that they also were saved by grace. And not hereby only, but likewise by saying, I have reserved unto Myself. For this is the language of One Who shows that He Himself was the chief Contributor. And if by grace, it will be said, how came we all not to be saved? Because ye would not. For grace, though it be grace, saves the willing, not those who will not have it, and turn away from it, who persist in fighting against it, and opposing themselves to it. Observe how throughout the point he is proving is, Not as though the Word of God had taken none effect, by showing that the worthy were those to whom the promise came, and that these, few though they be, may yet be the people of God; and indeed he had stated it in the beginning of the Epistle with much force, where he says, For what if some did not believe Romans 3:3, and did not even stop at this, but proceeded, Yea, let God be true, and every man a liar. Romans 3:4 And here again he confirms it another way, and shows the force of grace, and that always the one were being saved, the other perished. Let us then give thanks, that we belong to them that are being saved, and not having been able to save ourselves by works, were saved by the gift of God. But in giving thanks, let us not do this in words only, but in works and actions. For this is the genuine thanksgiving, when we do those things whereby God is sure to be glorified, and flee from those from which we have been set free. For if we, after insulting the King, instead of being punished have been honored, and then go and insult Him afresh, since we are detected in the utmost ingratitude, we should with justice have to suffer the utmost punishment, one greater far than the former. For the former insolence did not show us so ungrateful as that committed after honor and much attention shown us. Let us then flee those things from which we have been set free, and not give thanks with our mouths only, lest it be said of us also, This people honors Me with their lips, but with their heart is far from Me. Isaiah 29:13 For how is it else than unseemly, when the heavens declare the glory of God Psalm 19:1, and thou, for whom the heavens were made that glorify Him, doest such things that through you the God that made you is blasphemed? It is for this that not only he that blasphemes, but yourself also, will be liable to punishment. For the heavens also do not glorify God by sending forth a voice but by putting others upon doing it at the sight of them, and yet they are said to declare the glory of God. Thus too they that furnish a life to be wondered at, even though they hold their peace, yet glorify God, when others through them glorify Him. For He is not so much reverenced because of the heaven, as of a spotless life. When then we are discoursing with the Gentiles, we cite (4 manuscripts read or point to the reading, let us not cite) not the heavens before them, but the men, whom though they were in worse plight than brutes, He has persuaded to be the Angels’ competitors. And we (1 manuscripts let us) stop their mouths by speaking of this change. For far better than the heaven is man, and a soul brighter than their beauty may he possess. For it, though visible for so long a time, did not persuade much. But Paul, after preaching a short time, drew the whole world unto him. St. Augustine on Psalm 19:4 For he possessed a soul no less than the heaven, which was able to draw all men unto him. Our soul is not a match even for the earth: but his is equal to the heavens. That stands indeed keeping to its own boundary and rule; but the loftiness of his soul transcended all the heavens, and conversed with Christ Himself. 2 Corinthians 10:15; Romans 15:19, etc. And the beauty of it was so great, that even God heralds it forth. For the stars did the angels marvel at when they were made. Job 38:7 But this He marvelled at when He says, He is a chosen vessel unto Me. Acts 9:15 And this Heaven does a cloud many times overshadow. But Paul’s soul no temptation overshadowed but even in storms he was clearer to the sight than the hard sky (σταθερἅς μεσημβρίας ) at noon, and shone constantly as it had done before the clouds came on. For the Sun who shone in him sent not forth such rays as to be over-clouded by the concourse of temptations, but even then shone forth the more. Wherefore he says, My grace is sufficient for you, for My Strength is made perfect in weakness. 2 Corinthians 12:9 Let us then strive to be like him, and then even to what we are this heaven will be as nothing, if we wish it, nor yet the sun, nor the whole world. For these are for us, and not we for them. Let us show that we are worthy of having had these made for us. For if we be found unworthy of these, how shall we be worthy a kingdom? For indeed all that live so as to blaspheme God are unworthy to see the sun. They who blaspheme Him are unworthy to enjoy the creatures who glorify Him: since even a son who insults his father is unworthy to be waited upon by the approved servants. Hence these will enjoy glory, and that great glory; but we shall have to undergo punishment and vengeance.

Homily 19 on Romans

Rom. XI. 7

 What then? Israel has not obtained that, which he seeks for; but the election has obtained it and the rest were blinded.

He had said that God did not cast off His people; and to show in what sense He had not cast them off, he takes refuge in the Prophets again. And having shown by them that the more part of the Jews were lost, that he might not seem to be again bringing forward an accusation of his own, and to make his discourse offensive, and to be attacking them as enemies, he takes refuge in David and Isaiah, and says,

Ver. 8. According as it is written, God has given them the spirit of slumber. Isaiah 29:10

Or rather we should go back to the beginning of his argument. Having then mentioned the state of things in Elijah’s time, and shown what grace is, he proceeds, What then? Israel has not obtained that which he seeks for. Now this is as much what an accuser would say, as what one who was putting a question. For the Jew, he means, is inconsistent with himself when he seeks for righteousness, which he will not accept. Then to leave them with no excuse, he shows, from those who have accepted it, their unfeeling spirit, as he says, But the election has obtained it, and they are the condemnation of the others. And this is what Christ says, But if I by Beelzebub cast out devils, by whom do your children cast them out? Wherefore they shall be your judges. Luke 11:19 For to prevent any one from accusing the nature of the thing, and not their own temper, he points out those who had obtained it. Hence he uses the word with great propriety, to show at once the grace from above and the zeal of these. For it is not to deny free-will that he speaks of their having obtained (as by chance, Gr. ἐ πέτυχε) it, but to show the greatness of the good things, and that the greater part was of grace, though not the whole. For we too are in the habit of saying, so and so chanced to get (same word), so and so met with, when the gain has been a great one. Because it is not by man’s labors, but by God’s gift, that the greater part was brought about.

Do these things then still require any interpreting? Are they not plain even to those ever so senseless? And before our words, the very issue of facts has anticipated us in bearing witness to what was said. For at what time have they ever been so open to attacks? At what time such an easy prey? At what time has He so bowed down their backs? At what time have they been set under such bondage? And what is more, there is not to be any unloosing from these terrors. And this the prophet has also hinted. For he does not say only, bow Thou down their back, but, forever bow Thou down. But if you are disposed to dispute, O Jew, about the issue, from what has gone before learn also the present case. Thou went down to Egypt; and two hundred years passed, and God freed you speedily from that bondage, and that though thou were irreligious, and went whoring with the most baneful whoredom. You were freed from Egypt, and you worshipped the calf, you sacrificed your sons to Baalpeor, you defiled the temple, you went after every sort of vice, you grew not to know nature itself. The mountains, the groves, the hills, the springs, the rivers, the gardens did you fill with accursed sacrifices, you slew the prophets, overthrew the altars, exhibited every excess of wickedness and irreligion. Still, after giving you up for seventy years to the Babylonians, He brought you back again to your former freedom, and gave you back the temple, and your country, and your old form of polity and there were prophets again, and the gift of the Spirit. Or rather, even in the season of your captivity you were not deserted, but even there were Daniel, and Ezekiel, and in Egypt Jeremiah, and in the desert Moses. After this you reverted to your former vice again, and wast a reveller ἐ ξεβακχεύθης 2 Maccabees 14:33, therein, and changed your manner of life πολιτείαν to the Grecian in the time of Antiochus the impious Daniel 8:14; 1 Maccabees 4:54. But even then for a three years and a little over only were ye given up to Antiochus, and then by the Maccabees ye raised those bright trophies again. But now there is nothing of the sort, for the reverse has happened throughout. And this is ground for the greatest surprise, as the vices have ceased, and the punishment has been increased, and is without any hope of a change. For it is not seventy years only that have passed away, nor a hundred, nor yet twice as many but three hundred, and a good deal over, and there is no finding even a shadow of a hope of the kind. And this though ye neither are idolaters, nor do the other audacious acts ye did before. What then is the cause? The reality has succeeded to the type, and grace has shut out the Law. And this the prophet foretelling from of old said, And ever bow Thou down their back. See the minuteness of prophecy, how it foretells their unbelief, and also points out their disputatiousness, and shows the judgment which should follow, and sets forth the endlessness of the punishment. For as many of the duller sort, through unbelief in what was to come to pass, wished to see things to come by the light of things present, from this point of time God gave proof of His power on either part, by lifting those of the Gentiles who believed, above the heaven, but bringing down such of the Jews as believed not to the lowest estate of desolation, and giving them up to evils not to be ended. Having then urged them severely both about their not believing, and about what they had suffered and were yet to suffer, he again allays what he had said by writing as follows:

Ver. 11. I say then, Have they stumbled, that they should fall? God forbid.

When he has shown that they were liable to evils without number, then he devises an allayment. And consider the judgment of Paul. The accusation he had introduced from the prophets, but the allayment he makes come from himself. For that they had sinned greatly, he would say, none will gainsay. But let us see if the fall is of such kind as to be incurable, and quite preclude their being set up again. But of such kind it is not. You see how he is attacking them again, and under the expectation of some allayment he proves them guilty of confessed sins. But let us see what even by way of allayment he does devise for them. Now what is the allayment? When the fullness of the Gentiles, he says, shall have come in, then shall all Israel be saved, at the time of his second coming, and the end of the world. Yet this he does not say at once. But since he had made a hard onset upon them, and linked accusations to accusations, bringing prophets in after prophets crying aloud against them, Isaiah, Elijah, David, Moses, Hosea, not once or twice, but several times; lest in this way he should both by driving these into despair, make a wall to bar their access to the faith, and should further make such of the Gentiles as believed unreasonably elated, and they also by being puffed up should take harm in matter of their faith, he further solaces them by saying, But rather through their fall salvation has come unto the Gentiles. But we must not take what is here said literally, but get acquainted with the spirit and object of the speaker, and what he aimed to compass. Which thing I ever entreat of your love. For if with this in our minds we take up what is here said, we shall not find a difficulty in any part of it. For his present anxiety is to remove from those of the Gentiles the haughtiness which might spring in them from what he had said. For in this way they too were more likely to continue unshaken in the faith, when they had learned to be reasonable, as also those of the Jews were, when quit of despair, more likely to come with readiness to grace. Having regard then to this object of his, let us so listen to all that is said on this passage. What does he say then? And whence does he show that their fall was not irremediable, nor their rejection final? He argues from the Gentiles, saying as follows:

Through their fall salvation has come unto the Gentiles, for to provoke them to jealousy.

This language is not his own only, but in the Gospels too the parables mean this. For He who made a marriage feast for His Son, when the guests would not come, called those in the highways. Matthew 22:9. And He who planted the Vineyard, when the husbandmen slew the Heir, let out His Vineyard to others. Matthew 21:38, etc And without any parable, He Himself said, I am not sent but unto the lost sheep of the House of Israel. Matthew 15:24 And to the Syrophœnician woman, when she persevered, He said somewhat further besides. It is not meet, He says, to take the children’s bread, and cast it to the dogs. Matthew 15:26 And Paul to those of the Jews that raised a sedition, It was necessary that the word of God should first have been spoken unto you: but seeing ye judge yourselves unworthy, lo, we turn unto the Gentiles. Acts 13:46 And throughout it is clear that the natural course of things was this, that they should be the first to come in, and then those of the Gentiles; but since they disbelieved, the order was reversed; and their unbelief and fall caused these to be brought in first. Hence it is that he says, through their fall salvation has come to the Gentiles, for to provoke them to jealousy. But if he mentions what the course of things issued in, as if the chief design of Providence, do not feel surprised. For he wishes to solace their down-stricken souls, and his meaning is about this. Jesus came to them; they did not receive Him, though He did countless miracles, but crucified Him. Hence He drew the Gentiles to Him, that the honor they had, by cutting them to the heart for their insensibility might at least out of a moroseness against others persuade them to come over. For they ought to have been first admitted, and then we. And this was why he said, For it is the power of God unto salvation unto every one that believes; to the Jew first, and also to the Gentile. Romans 1:16 But as they had started off, we the last became first. See then how great honors he gathers for them even from this. One that he says, we were then called, when they were not willing; a second that he says, the reason of our being called was not that we only might be saved, but that they also, growing jealous at our salvation, might become better. What does he say then? That if it were not for the Jews‘ sake, we should not have been called and saved at all? We should not before them, but in the regular order. Wherefore also when He was speaking to the disciples, He did not say barely, Go to the lost sheep of the House of Israel Matthew 10:6, but, Go rather to the sheep, to show that to those parts also they must come after these. And Paul again says not, It was necessary that the word of God should have been spoken unto you, but should first have been spoken unto you Acts 13:46, to show that in the second place it must be to us also. And this was both done and said, that they might not be able, shameless though they were, to pretend that they were overlooked, and that was why they did not believe. This then was why Christ, though he knew all things before, yet came to them first.

Ver. 12. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fullness?

Here he is speaking to gratify them. For even if these had fallen a thousand times, the Gentiles would not have been saved unless they had shown faith. As the Jews likewise would not have perished unless they had been unbelieving and disputatious. But as I said, he is solacing them now they are laid low, giving them so much the more ground to be confident of their salvation if they altered. For if when they stumbled, he says, so many enjoyed salvation, and when they were cast out so many were called, just consider what will be the case when they return. But he does not put it thus, When they return. Now he does not say how much more their return, or their altering, or their well-doing, but how much more their fullness, that is, when they are all about coming in. And this he said to show that then also grace and God’s gift will do the larger part, or almost the whole.

Ver. 13, 14. For I speak to you Gentiles; inasmuch as I am the Apostle of the Gentiles, I magnify mine office; if by any means I may provoke to emulation them which are my flesh, and might save some of them.

Again he endeavors much to get himself clear of untoward suspicion. And he seems to be blaming the Gentiles, and to be humbling their conceits, yet he gives a gentle provocation to the Jew also. And indeed he goes round about seeking to veil and allay this great ruin of theirs. But he finds no means of doing it, owing to the nature of the facts. For from what he had said, they deserved but the greater condemnation, when those who were far short of them had taken the good things prepared for them. This is why then he passes from the Jews to those of the Gentiles, and puts in between his discourse the part about them, as wishing to show that he is saying all these things in order to instruct them to be reasonable. For I praise you, he means, for these two reasons; one, because I am necessitated to do so as being your commissioned minister; the other, that through you I may save others. And he does not say, my brethren, my kinsmen; but, my flesh. And next, when pointing out their disputatious spirit, he does not say, if by any means I may persuade, but, provoke to jealousy and save; and here again not all, but, some of them. So hard were they! And even amid his rebuke he shows again the Gentiles honored, for they are causes of their salvation, and not in the same way. For they became purveyors of blessings to them through unbelief, but these to the Jews by faith. Hence the estate of the Gentiles seems to be at once equal and superior. For what will you say, O Jew? That if we had not been cast out, he would not have been called so soon? This the man of the Gentiles may say too, If I had not been saved, you would not have been moved to jealousy. But if you would know wherein we have the advantage, I save you by believing, but it is by stumbling that you have afforded us an access before yourself. Then perceiving again that he had touched them to the quick, resuming his former argument, he says,

Ver. 15. For if the casting away of them be the reconciling of the world, what shall the receiving of them be but life from the dead?

Yet this again condemns them, since, while others gained by their sins, they did not profit by other men’s well doings. But if he asserts that to be their doing which necessarily happened, be not surprised: since (as I have said several times) it is to humble these, and to exhort the other, that he throws his address into this form. For as I said before, if the Jews had been cast away a thousand times over, and the Gentiles had not shown faith, they would never have been saved. But he stands by the feeble party, and gives assistance to the distressed one. But see also even in his favors to them, how he solaces them in words only. For if the casting away of them be the reconciling of the world, (and what is this to the Jews?) what shall the receiving of them be but life from the dead? Yet even this was no boon to them, unless they had been received. But what he means is to this effect. If in anger with them He gave other men so great gifts, when He is reconciled to them what will He not give? But as the resurrection of the dead was not by the receiving of them, so neither now is our salvation through them. But they were cast out owing to their own folly, but it is by faith that we are saved, and by grace from above. But of all this nothing can be of service to them, unless they show the requisite faith. Yet doing as he is wont, he goes on to another encomium, which is not really one, but which only seems to be, so imitating the wisest physicians, who give their patients as much consolation as the nature of the sickness allows them. And what is it that he says?

Ver. 17. And if some of the branches be broken off.

And yet above you said that the more part perished, and a few were saved only. How came it then that speaking of those that perished, you have used a some, which is indicative of fewness? It is not, he replies, in opposition to myself, but out of a desire to court and recover those that are distressed. Observe how in the whole of the passage one finds him working at this object, the wish to solace them. And if you deny it, many contradictions will follow. But let me beg you to notice his wisdom, how while he seems to be speaking for them, and devising a solace for them, he aims a secret blow at them, and shows that they are devoid of all excuse, even from the root, from the first-fruit. For consider the badness of the branches, which, when they have a sweet root, still do not imitate it; and the faultiness of the lump, when it is not altered even by the first-fruit. And if some of the branches were broken off. However, the greater part were broken off. Yet, as I said, he wishes to comfort them. And this is why it is not in his own person, but in theirs, that he brings in the words used, and even in this gives a secret stroke at them, and shows them to have fallen from being Abraham’s kinsmen. Matthew 3:9 For what he was desirous of saying was, that they had nothing in common with them. John 8:39 For if the root be holy, and these be not holy, then these are far away from the root. Then under the appearance of solacing the Jews, he again by his accusation smites them of the Gentiles. For after saying, And if some of the branches were broken off, he proceeds.

And thou being a wild olive were grafted in.

For the less esteem the man of the Gentiles is of, the more the Jew is vexed at seeing him enjoy his goods. And to the other, the disgrace of the little esteem he was of, is nothing to the honor of the change. And consider his skilfulness. He does not say, thou were planted in, but thou were grafted in, by this again cutting the Jew to the heart, as showing that the Gentile man was standing in his own tree, and himself lying on the ground. Wherefore he does not stop even here, nor after he had spoken of grafting in does he leave off (and yet in this he declared the whole matter), but still he dwells over the prosperous state of the Gentile, and enlarges upon his fair fame in the words, And with them partakest of the root and fatness of the olive tree. And he seems indeed to have viewed him in the light of an addition. But he shows that he was no whit the worse on that account, but in possession of everything, that the branch which had come up out of the root had. Lest then on hearing the words, and thou were grafted in, you should suppose him to be lacking when compared with the natural branch, see how he makes him equal to it by saying, that with them you partake of the root and fatness of the olive: that is, hast been put into the same noble rank, the same nature. Then in rebuking him, and saying,

Ver. 18. Boast not against the branches. He seems indeed to be comforting the Jew, but points out his vileness and extreme dishonor. And this is why he says not, boast not, but, boast not against do not boast against them so as to sunder them. For it is into their place that you have been set, and their goods that you enjoy. Do you observe how he seems to be rebuking the one, while he is sharp upon the other?

But if you boast, he says, you bear not the root, but the root you.

Now what is this to the branches that are cut off? Nothing. For, as I said before, while seeming to devise a sort of weak shadow of consolation, and in the very midst of his aiming at the Gentile, he gives them a mortal blow; for by saying, boast not against them, and, if you boast, you bear not the root, he has shown the Jew that the things done deserved boasting of, even if it was not right to boast, thus at once rousing him and provoking him to faith, and smiting at him, in the attitude of an advocate, and pointing out to him the punishment he was undergoing, and that other men had possession of what were their goods.

Ver. 20. Well, he praises what they said, then he alarms them again by saying, Because of unbelief they were broken off, and you are grafted in standest.}}–> by faith.

So here another encomium, and for the other party an accusation. But he again lays their pride low by proceeding to say, be not high-minded, but fear. For the thing is not matter of nature, but of belief and unbelief. And he seems to be again bridling the Gentile, but he is teaching the Jew that it is not right to cling to a natural kinsmanship. Hence he goes on with, Be not high-minded, and he does not say, but be humble, but, fear. For haughtiness genders a contempt and listlessness. Then as he is going into all the sorrows of their calamity, in order to make the statement less offensive, he states it in the way of a rebuke given to the other as follows:

Ver. 23. And they also, if they abide not in unbelief, shall be grafted in.

For it was not God that cut them off, but they have broken themselves off and fallen, and he did well to say have broken themselves off. For He has never yet so (Sav. conj. manuscript corr. οὗτος) cast them off, though they have sinned so much and so often. You see what a great thing a man’s free choice is, how great the efficacy of the mind is. For none of these things is immutable, neither your good nor his evil. You see too how he raises up even him in his despondency, and humbles the other in his confidence; and do not thou be faint at hearing of severity, nor thou be confident at hearing of goodness. The reason why He cut you off in severity was, that you might long to come back. The reason why He showed goodness to you was, that you might continue in (he does not say the faith, but) His goodness, that is, if you do things worthy of God’s love toward man. For there is need of something more than faith. You see how he suffers neither these to lie low, nor those to be elated, but he also provokes them to jealousy, by giving through them a power to the Jew to be set again in this one’s place, as he also had first taken the other’s ground. And the Gentile he put in fear by the Jews, and what had happened to them, lest they should feel elated over it. But the Jew he tries to encourage by what had been afforded to the Greek. For thou also, he says, will be cut off if you grow listless, (for the Jew was cut off), and he will be grafted in if he be earnest, for thou also wast grafted in. But it is very judicious in him to direct all he says to the Gentile, as he is always in the habit of doing, correcting the feeble by rebuking the stronger. This he does in the end of this Epistle too, when he is speaking of the observance of meats. Then, he grounds this on what had already happened, not upon what was to come only. And this was more likely to persuade his hearer. And as he means to enter on consecutiveness of reasonings, such as could not be spoken against, he first uses a demonstration drawn from the power of God. For if they were cut off, and cast aside, and others took precedence of them in what was theirs, still even now despair not.

Ver. 24. For if you were cut out of the olive tree, which is wild by nature, and were grafted contrary to nature into a good olive tree, how much more shall these, which be the natural branches, be grafted into their own olive tree.

If then faith was able to do what was contrary to nature, much more will it that which is according to nature. For if this person, who was cut off from those by nature his fathers, came contrary to nature unto Abraham, much more will you be able to recover your own. For the Gentile’s evil lot is according to nature (he being by nature a wild olive), and the good contrary to nature (it being contrary to nature for him to be grafted into Abraham), but your lot on the contrary is the good by nature. For it is not upon another root, as the Gentile, but on your own that you are to be fixed if you are minded to come back. What then do you deserve, when after the Gentile had been able to do what was contrary to nature, you are not able to do that which is according to nature, but hast given up even this? Then as he had said contrary to nature, and, were grafted in, that you may not suppose the Jew to have the advantage, he again corrects this by saying that he also is grafted in. How much more shall these, says he, which be the natural branches be grafted into their own olive-tree? And again, God is able to graft them in. And before this he says, that if they abide not still in unbelief, they shall be also grafted in. And when you hear that he keeps speaking of according to nature, and contrary to nature, do not suppose that he means the nature that is unchangeable, but he tells us in these words of the probable and the consecutive, and on the other hand of the improbable. For the good things and the bad are not such as are by nature, but by temper and determination alone. And consider also how inoffensive he is. For after saying that thou also will be cut off, if you dost not abide in the faith, and these will be grafted in, if they abide not still in unbelief, he leaves that of harsh aspect, and insists on that of kindlier sound, and in it he ends, putting great hopes before the Jews if they were minded not to abide so. Wherefore he goes on to say,

Ver. 25. For I would not, brethren, that you should be ignorant of this mystery, lest ye should be wise your own conceits.

Meaning by mystery here, that which is unknown and unutterable, and has much of wonder and much of what one should not expect about it. As in another passage too he says, Behold, I tell you a mystery. We shall not all sleep, but we shall all be changed. 1 Corinthians 15:51 What then is the mystery?

That blindness in part has happened unto Israel. Here again he levels a blow at the Jew, while seeming to take down the Gentile. But his meaning is nearly this, and he had said it before, that the unbelief is not universal, but only in part. As when he says, But if any has caused grief, he has not grieved me, but in part 2 Corinthians 2:5: And, so here too he says what he had said above, God has not cast off His people whom He foreknew Romans 11:2: and again, What then? Have they stumbled that they should fall? God forbid Romans 11:11: This then he says here also; that it is not the whole people that is pulled up, but many have already believed, and more are likely to believe. Then as he had promised a great thing, he adduces the prophet in evidence, speaking as follows. Now it is not for the fact of a blindness having happened that he quotes the passage (for every one could see that), but that they shall believe and be saved, he brings Isaiah to witness, who cries aloud and says,

Ver. 30-32. For as you in times past have not believed God, yet have now obtained mercy through their unbelief; even so have these also now not believed, that through your mercy they may also obtain mercy. For God has concluded them all in unbelief, that He might have mercy upon all.

He shows here that those of the Gentiles were called first. Then, as they would not come, the Jews were elected, and the same result occurred again. For when the Jews would not believe, again the Gentiles were brought over. And he does not stop here, nor does he draw the whole to a conclusion at their rejection, but at their having mercy shown them again. See how much he gives to those of the Gentiles, as much as he did to the Jews before. For when you, he would say, in times past did not obey, being of the Gentiles, then the Jews came in. Again, when these did not obey, you have come. However, they will not perish forever. For God has concluded them all in unbelief, that is, has convinced them, has shown them disobedient; not that they may remain in disobedience, but that He may save the one by the captiousness of the other, these by those and those by these. Now consider; you were disobedient, and they were saved. Again, they have been disobedient, and you have been saved. Yet you have not been so saved as to be put away again, as the Jews were, but so as to draw them over through jealousy while you abide.

Ver. 34, 35. For who has known the mind of the Lord? Or who has been His counsellor? Or who has first given to Him, and it shall be recompensed unto him again?

What he means is nearly this: that though He is so wise, yet He has not His Wisdom from any other, but is Himself the Fountain of good things. And though He has done so great things, and made us so great presents, yet it was not by borrowing from any other that He gave them, but by making them spring forth from Himself; nor as owing any a return for having received from him, but as always being Himself the first to do the benefits; for this is a chief mark of riches, to overflow abundantly, and yet need no aid. Wherefore he proceeds to say, For of Him, and through Him, and to Him, are all things. Himself devised, Himself created, Himself works together (Vulg. συγκρατεἵ, manuscripts συγκροτεἵ). For He is rich, and needs not to receive from another. And wise, and needs no counsellor. Why speak I of a counsellor? To know the things of Him is no one able, save Himself alone, the Rich and Wise One. For it is proof of much riches that He should make them of the Gentiles thus well supplied; and of much wisdom that He should constitute the inferiors of the Jews their teachers. Then as he was awe-struck he offers up thanksgiving also in the word, To Whom be glory forever. Amen.

For when he tells of any great and unutterable thing of this kind, he ends in wonder with a doxology. And this he does in regard to the Son also. For in that passage also he went on to the very same thing that he does here. Of whom is Christ according to the flesh, Who is over all God blessed forever. Amen. Romans 9:5

Him then let us also imitate, and let us glorify God in all things, by a heedful way of life, and let us not feel confidence in the virtues of our ancestry, knowing the example that has been made of the Jews. For this is not, certainly it is not, the relationship of Christians, for theirs is the kinsmanship of the Spirit. So the Scythian becomes Abraham’s son: and his son on the other hand more of an alien to him than the Scythian. Let us not then feel confidence in the well-doings of our fathers (most manuscripts of others), but if you have a parent who is a marvel even, fancy not that this will be enough to save you, or to get you honor and glory, unless you have the relationship of character to him. So too if you have a bad one, do not think that you will be condemned on this account, or be put to shame if at least you order your own doings aright. For what can be less honorable than the Gentiles? Still in faith they soon became related to the Saints. Or what more nearly connected than the Jews? Yet still by unbelief they were made aliens. For that relationship is of nature and necessity, after which we are all relations. For of Adam we all sprung, and none can be more a relation than another, both as regards Adam and as regards Noah, and as regards the earth, the common mother of all. But the relationship worthy of honors, is that which does distinguish us from the wicked. For it is not possible for all to be relations in this way, but those of the same character only. Nor do we call them brothers who come of the same labor with ourselves, but those who display the same zeal. In this way Christ gives men the name of children of God, and so on the other hand children of the devil, and so too children of disobedience, of hell, and of perdition likewise. So Timothy was Paul’s son from goodness and was called my own son 1 Timothy 1:2: but of his sister’s son we do not know even the name. And yet the one was by nature related to him, and still that availed him not. But the other being both by nature and country far removed from him (as being a native of Lystra), still became most nearly related. Let us then also become the sons of the Saints, or rather let us become even God’s sons. For that it is possible to become sons of God, hear what he says, Be therefore perfect, as your father which is in Heaven. Matthew 5:48 This is why we call Him Father in prayer, and that not only to remind ourselves of the grace, but also of virtue, that we may not do anything unworthy of such a relationship. And how it may be said is it possible to be a son of God? By being free from all passions, and showing gentleness to them that affront and wrong us. For your Father is so to them that blaspheme Him. Wherefore, though He says various things at various times, yet in no case does He say that you may be like your Father, but when He says, Pray for them that despitefully use you, do good to them that hate you Matthew 5:44, then He brings in this as the reward. For there is nothing that brings us so near to God, and makes us so like Him, as this well-doing. Therefore Paul also, when he says, Be followers of God Ephesians 5:1, means them to be so in this respect. For we have need of all good deeds, chiefly however of love to man and gentleness, since we need so much of His love to man ourselves. For we commit many transgressions every day. Wherefore also we have need to show much mercy. But much and little is not measured by the quantity of things given, but by the amount of the givers’ means. Let not then the rich be high-minded, nor the poor dejected as giving so little, for the latter often gives more than the former. We must not then make ourselves miserable because we are poor, since it makes almsgiving the easier for us. For he that has got much together is seized with haughtiness, as well as a greater affection to that (or lust beyond that) he has. But he that has but a little is quit of either of these domineering passions: hence he finds more occasions for doing well. For this man will go cheerfully into a prison-house, and will visit the sick, and will give a cup of cold water. But the other will not take upon him any office of this sort, as pampered up (φλεγμαίνων) by his riches. Be not then out of heart at your poverty. For your poverty makes your traffic for heaven the easier to you. And if you have nothing, but have a compassionating soul, even this will be laid up as a reward for you. Hence too Paul bade us weep with them that weep Romans 12:15, and exhorted us to be to prisoners as though bound with them. Hebrews 13:3 For it is not to them that weep only that it yields some solace that there be many that compassionate them, but to them who are in other afflicting circumstances. For there are cases where conversation has as much power to recover him that is cast down as money. For this then God exhorts us to give money to them that ask, not merely with a view to relieve their poverty, but that He may teach us to compassionate the misfortunes of our neighbors. For this also the covetous man is odious, in that he not only disregards men in a beggared state, but because he gets himself trained (ἀ λείφεται) for cruelty and great inhumanity. And so he that, for their sakes, thinks little of money, is even on this account an object of love, that he is merciful and kind to man. And Christ, when He blesses the merciful, blesses and praises not those only that give the alms of money, but those also who have the will to do so. Let us then be so inclinable to mercy, and all other blessings will follow, for he that has a spirit of love and mercy, if he have money, will give it away, or if he see any in distress, will weep and bewail it; if he fall in with a person wronged, will stand up for him; if he sees one spitefully entreated, will reach out his hand to him. For as he has that treasure-house of blessings, a loving and merciful soul, he will make it a fountain for all his brethren’s needs, and will enjoy all the rewards that are laid up with God (Field with 4 manuscripts τᾥ θεᾥ). That we then may attain to these, let us of all things frame our souls accordingly. For so, while in this world, we shall do good deeds without number, and shall enjoy the crowns to come. To which may we all attain by the grace and love toward man, etc.

Homily 20 on Romans

After discoursing at large upon the love of God toward man, and pointing out His unspeakable concern for us, and unutterable goodness, which cannot even be searched into, he next puts it forward with a view of persuading those who have received the benefit to exhibit a conversation worthy of the gift. And though he is so great and good a person, yet he does not decline beseeching them, and that not for any enjoyment he was likely to get himself, but for that they would have to gain. And why wonder that he does not decline beseeching, where he is even putting God’s mercies before them? For since, he means, it is from this you have those numberless blessings, from the mercies of God, reverence them, be moved to compassion by them. For they themselves take the attitude of suppliants, that you would show no conduct unworthy of them. I entreat you then, he means, by the very things through which you were saved. As if any one who wished to make a person, who had had great kindnesses done him, show regard, was to bring him the benefactor himself as a suppliant. And what do you beseech? Let me hear. That ye would present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. For when he had said sacrifice, to prevent any from thinking he bade them kill themselves, he immediately added (Greek order) living. Then to distinguish it from the Jewish, he calls it holy, acceptable to God, your reasonable service. For theirs was a material one, and not very acceptable either. Since He says, Who has required this at your hands? Isaiah 1:12 And in sundry other passages He clearly throws them aside. For it was not this, but this with the other, that He looked to have presented. Wherefore he says, The sacrifice of praise shall glorify Me. And again, I will praise the name of my God with a song, and this shall please him better than a bullock that puts forth horns and hoofs. Psalm 50:23; 69:30, 31 And so in another place He rejects it, and says, Shall I eat the flesh of bulls, or drink goat’s blood? Psalm 50:13 and proceeds with, Offer unto God a sacrifice of praise, and pay your vows unto the Most High. Psalm 49:14 So Paul also here bids us present our bodies a living sacrifice. And how is the body, it may be said, to become a sacrifice? Let the eye look upon no evil thing, and it has become a sacrifice; let your tongue speak nothing filthy, and it has become an offering; let your hand do no lawless deed, and it has become a whole burnt offering. Or rather this is not enough, but we must have good works also: let the hand do alms, the mouth bless them that cross one, and the hearing find leisure evermore for lections of Scripture. For sacrifice allows of no unclean thing: sacrifice is a first-fruit of the other actions. Let us then from our hands, and feet, and mouth, and all other members, yield a first-fruit unto God. Such a sacrifice is well pleasing, as that of the Jews was even unclean, for, their sacrifices, it says, are unto them as the bread of mourning. Hosea 9:4 Not so ours. That presented the thing sacrificed dead: this makes the thing sacrificed to be living. For when we have mortified our members, then we shall be able to live. For the law of this sacrifice is new, and so the sort of fire is a marvellous one. For it needs no wood or matter under it; but our fire lives of itself, and does not burn up the victim, but rather quickens it. This was the sacrifice that God sought of old. Wherefore the Prophet says, The sacrifice of God is a broken spirit. Psalm 51:17 And the three Children offer this when they say, At this time there is neither prince, or prophet, or leader, or burnt offering, or place to sacrifice before You, and to find mercy. Nevertheless, in a contrite heart and an humble spirit let us be accepted. Daniel 3:15-16 And observe how great the exactness wherewith he uses each word. For he does not say, offer ποιήσατε Exodus 29:39, Septuagint your bodies as a sacrifice, but present (παραστήσατε see below) them, as if he had said, never more have any interest in them. You have given them up to another. For even they that furnish (same word) the war-horses have no further interest in them. And thou too hast presented your members for the war against the devil and for that dread battle-array. Do not let them down to selfish appliances. And he shows another thing also from this, that one must make them approved, if one means to present them. For it is not to any mortal being that we present them, but to God, the King of the universe; not to war only, but to have seated thereon the King Himself. For He does not refuse even to be seated upon our members, but even greatly desires it. And what no king who is but our fellow-servant would choose to do, that the Lord of Angels chooses. Since then it is both to be presented (i.e. as for a King’s use) and is a sacrifice, rid it of every spot, since if it have a spot, it will no longer be a sacrifice. For neither can the eye that looks lecherously be sacrificed, nor the hand be presented that is grasping and rapacious, nor the feet that go lame and go to play-houses, nor the belly that is the slave of self-indulgence, and kindles lusts after pleasures, nor the heart that has rage in it, and harlots’ love, nor the tongue that utters filthy things. Hence we must spy out the spots on our body upon every side. For if they that offered the sacrifices of old were bid to look on every side, and were not permitted to offer an animal that has anything superfluous or lacking, or is scurvy, or scabbed Leviticus 22:22-23, much more must we, who offer not senseless animals, but ourselves, exhibit more strictness, and be pure in all respects, that we also may be able to say as did Paul, I am now ready to be offered, and the time of my departure is at hand. 2 Timothy 4:6 For he was purer than any sacrifice, and so he speaks of himself as ready to be offered. But this will be brought about if we kill the old man, if we mortify our members that are upon the earth, if we crucify the world unto ourselves. In this way we shall not need the knife any more, nor altar, nor fire, or rather we shall want all these, but not made with the hands, but all of them will come to us from above, fire from above, and knife also, and our altar will the breadth of Heaven be. For if when Elijah offered the visible sacrifice, a flame, that came down from above consumed the whole water, wood, and stones, much more will this be done upon you. And if you have anything in you relaxed and secular, and yet offerest the sacrifice with a good intention, the fire of the Spirit will come down, and both wear away that worldliness, and perfect (so Field: manuscripts carry up) the whole sacrifice. But what is reasonable (λογικὴ) service? It means spiritual ministry, conversation according to Christ. As then he that ministers in the house of God, and officiates, of whatever sort he may be, then collects himself συστέλλεται Ezekiel 44:19, and becomes more dignified; so we ought to be minded all our whole life as serving and ministering. And this will be so, if every day you bring Him sacrifices (3 manuscripts yourself as a sacrifice), and become the priest of your own body, and of the virtue of your soul; as, for example, when you offer soberness, when almsgiving, when goodness and forbearance. For in doing this you offer a reasonable service (or worship, λατρείαν), that is, one without anything that is bodily, gross, visible. Having then raised the hearer by the names bestowed, and having shown that each man is a priest of his own flesh by his conversation, he mentions also the way whereby we may compass all this. What then is the way?

Either he means by this, be renewed, that you may learn what is more expedient for you, and what the will of God. Or rather, that you can get so renewed if you learn the things expedient, and what God may will. For if you see this, and know how to distinguish the nature of things, you are in possession of the whole way of virtue. And who, it may be said, is ignorant of what is expedient, and what is the will of God? They that are flurried with the things of this world, they that deem riches an enviable thing, they that make light of poverty, they that follow after power, they that are gaping after outward glory, they that think themselves great men when they raise fine houses, and buy costly sepulchres, and keep herds of slaves, and carry a great swarm of eunuchs about with them; these know not what is expedient for them, or what the will of God is. For both of these are but one thing. For God wills what things are expedient for us, and what God wills, that is also expedient for us. What then are the things which God wills? To live in poverty, in lowliness of mind, in contempt of glory; in continency, not in self-indulgence; in tribulation, not in ease; in sorrow, not in dissipation and laughter; in all the other points whereon He has given us laws. But the generality do even think these things of ill omen; so far are they from thinking them expedient, and the will of God. This then is why they never can come near even to the labors for virtue’s sake. For they that do not know so much even as what virtue may be, but reverence vice in its place, and take unto their bed the harlot instead of the modest wife, how are they to be able to stand aloof from the present world? Wherefore we ought above all to have a correct estimate of things, and even if we do not follow after virtue, to praise virtue, and even if we do not avoid vice, to stigmatize vice, that so far we may have our judgments uncorrupted. For so as we advance on our road, we shall be able to lay hold on the realities. This then is why he also bids you be renewed, that you may prove what is the will of God. But here he seems to me to be attacking the Jews too, who cling to the Law. For the old dispensation was a will of God, yet not the ultimate purpose, but allowed owing to their feebleness. But that which is a perfect one, and well-pleasing, is the new conversation. So too when he called it a reasonable service, it was to set it in contrast with that other (v. note p. 496) that he gave it such a name.

Homily 22 on Romans

This is that: let your light shine before men Matthew 5:16, not that we are to live for vanity, but that we are not to give those who have a mind for it a handle against us. Whence he says also in another place, Give none offense, neither to the Jews, nor to the Gentiles, nor to the Church of God. 1 Corinthians 10:32 And in what follows he limits his meaning well, by saying, If it be possible. For there are cases in which it is not possible, as, for instance, when we have to argue about religion, or to contend for those who are wronged. And why be surprised if this be not universally possible in the case of other persons, when even in the case of man and wife he broke through the rule? But if the unbelieving depart, let him depart. 1 Corinthians 7:15 And his meaning is nearly as follows: Do your own part, and to none give occasion of war or fighting, neither to Jew nor Gentile. But if you see the cause of religion suffering anywhere, do not prize concord above truth, but make a noble stand even to death. And even then be not at war in soul, be not averse in temper, but fight with the things only. For this is the import of as much as in you lies, be at peace with all men. But if the other will not be at peace, do not thou fill your soul with tempest, but in mind be friendly (φίλος, several manuscripts φιλόσοφος) as I said before, without giving up the truth on any occasion.

Homily 25 on Romans

I Am aware that to most what is here said is a difficulty. And therefore I must first give the subject of the whole of this passage, and what he wishes to correct in writing this. What does he wish to correct then? There were many of the Jews which believed, who adhered of conscience to the Law, and after their believing, still kept to the observance of meats, as not having courage yet to quit the service of the Law entirely. Then that they might not be observed if they kept from swine’s flesh only, they abstained in consequence from all flesh, and ate herbs only, that what they were doing might have more the appearance of a fast than of observance of the Law. Others again were farther advanced, (τελειότεροι) and kept up no one thing of the kind, who became to those, who did keep them, distressing and offensive, by reproaching them, accusing them, driving them to despondency. Therefore the blessed Paul, out of fear lest, from a wish to be right about a trifle, they should overthrow the whole, and from a wish to bring them to indifferency about what they ate, should put them in a fair way for deserting the faith, and out of a zeal to put everything right at once, before the fit opportunity had come, should do mischief on vital points, so by this continual rebuking setting them adrift from their agreement in (ὁ μολογίας εἰς) Christ, and so they should remain not righted in either respect: observe what great judgment he uses and how he concerns himself with both interests with his customary wisdom. For neither does he venture to say to those who rebuke, You are doing amiss, that he may not seem to be confirming the other in their observances; nor again, You are doing right, lest he should make them the more vehement accusers: but he makes his rebuke to square with each. And in appearance he is rebuking the stronger, but he pours forth all he has to say against the other in his address to these. For the kind of correction most likely to be less grating is, when a person addresses some one else, while he is striking a blow at a different person, since this does not permit the person rebuked to fly into a passion, and introduces the medicine of correction unperceived. See now with what judgment he does this, and how well-timed he is with it. For after saying, make not provision for the flesh to fulfil the lusts thereof, then he proceeds to the discussion of these points, that he might not seem to be speaking in defense of those who were the rebukers, and were for eating of anything. For the weaker part ever requires more forethought. Wherefore he aims his blow against the strong, immediately saying as follows, Him that is weak in the faith. You see one blow immediately given to him. For by calling him weak (ἀ σθενοὕντα), he points out that he is not healthy (ἄ ρρωστον). Then he adds next, receive, and point out again that he requires much attention. And this is a sign of extreme debility. Not to doubtful disputations. See, he has laid on a third stripe. For here he makes it appear that his error is of such a nature, that even those who do not transgress in the same manner, and who nevertheless admit him to their affection, and are earnestly bent upon curing him, are at doubt. You see how in appearance he is conversing with these, but is rebuking others secretly and without giving offense. Then by placing them beside each other, one he gives encomiums, the other accusations. For he goes on to say, One believes that he may eat all things, commending him on the score of his faith. Another who is weak, eats herbs, disparaging this one again, on the score of his weakness. Then since the blow he had given was deadly (καιρίαν, used hyperbolically), he comforts him again in these words,

This does not apply to one less than the other: wherefore it may well fit with both, both the advanced man that was offended at the observance of meats, and the unadvanced that stumbled at the vehement rebuke given him. But consider, I pray you, the great punishment we shall suffer, if we give offense at all. For if in a case where the thing was against law, yet, as they rebuked unseasonably, he forbade their doing it, in order that a brother might not be made to offend and stumble; when we give an offense without having anything to set right even, what treatment shall we deserve? For if not saving others be a crime (and that it is so, he who buried the talent proves), what will be the effect of giving him offense also? But what if he gives himself the offense, you may say, by being weak? Why this is just why you ought to be patient. For if he were strong, then he would not require so much attention. But now, since he is of the feebler sort, he does on this ground need considerable care. Let us then yield him this, and in all respects bear his burdens, as it is not of our own sins only that we shall have to give an account, but for those also wherein we cause others to offend. For if that account, were even by itself hard to pass, when these be added too, how are we to be saved? And let us not suppose, that if we can find accomplices in our sins, that will be an excuse; as this will prove an addition to our punishment. Since the serpent too was punished more than the woman, as was the woman likewise more than the man 1 Timothy 2:14; and Jezebel also was punished more severely than Ahab, who had seized the vineyard; for it was she that devised the whole matter, and caused the king to offend. 1 Kings 21:23-29 And therefore thou, when you are the author of destruction to others, will suffer more severely than those who have been subverted by you. For sinning is not so ruinous as leading others also into the same. Wherefore he speaks of those who not only do the same, but have pleasure in them that do them. Romans 1:32 And so when we see any sinning, let us, so far from thrusting them on, even pull them back from the pit of iniquity, that we may not have to be punished for the ruin of others besides ourselves. And let us be continually in mind of the awful judgment-seat, of the stream of fire, of the chains never to be loosed, of the darkness with no light, the gnashing of teeth, and the venomous worm. Ah, but God is merciful! Are these then mere words? And was not that rich man punished for despising Lazarus? Are not the foolish virgins cast out of the Bride-chamber? Do not they who did not feed Him go away into the fire prepared for the devil? Matthew 25:41 Will not he that has soiled garments be bound hand and foot Matthew 22:13, and go to ruin? Will, not he that demanded the hundred pence to be paid, be given over to the tormentors? Is not that said of the adulterers true, that their worm shall not die, nor their fire be quenched? Mark 9:43 Are these but mere threats then? Yea, it is answered. And from what source pray do you venture to make such an assertion, and that too when you pass judgment of your own opinion? Why, I shall be able to prove the contrary, both from what He said, and from what He did. See John 5:22 For if you will not believe by the punishments that are to come, at least believe by those that have happened already. For what have happened, and have come forth into reality, surely are not threats and words. Who then was it that flooded the whole world, and affected that baleful wreck, and the utter destruction of our whole race! Who was it that after this hurled those thunders and lightnings upon the land of Sodom? Who that drowned all Egypt in the sea? Who that consumed the six hundred thousand men in the wilderness? Who that burnt up the synagogue of Abiram? Who that bade the earth open her mouth for the company of Core and Dathan, and swallow them up? Who that carried off the threescore and ten thousand at one sweep in David’s time? Shall I mention also those that were punished individually! Cain, who was given up to a continual vengeance? (the son of) Charmi, who was stoned with his whole family? Or him, that suffered the same thing for gathering sticks on the sabbath? The forty children who were consumed by those beasts, and obtained no pardon even on the score of their age? And if you would see these same things even after the times of grace, just consider what great suffering the Jews had, how the women ate their children, some roasting them, and some consuming them in other ways: how after being given up to irremediable famine, and wars varied and severe, they threw all previous catastrophes into the shade by the exceeding greatness of their own calamities. For that it was Christ Who did these things unto them, hear Him declaring as much, both by parables, and clearly and explicitly. By parables, as when He says, But those that would not that I should reign over them, bring hither and slay them Luke 19:27; and by that of the vineyard, and that of the marriage. But clearly and explicitly, as when He threatens that they shall fall by the edge of the sword, and shall be led away captive into the nations, and there shall be upon the earth distress of nations with perplexity, at the roaring of the sea and waves; men’s hearts failing them for fear. (ib. 21:24, 25, 26.) And there shall be tribulation, such as there never was, no, nor ever shall be. Matthew 24:21 And what a punishment Ananias too and Sapphira suffered, for the theft of a few pieces of money, you all know. Do you see not the daily calamities also? Or have these too not taken place? Do you see not now men that are pining with famine? Those that suffer elephantiasis, or are maimed in body? Those that live in constant poverty, those that suffer countless irreparable evils? Now then will it be reasonable for some to be punished, and some not? For if God be not unjust (and unjust He is not), thou also will assuredly suffer punishment, if you sin. But if because He is merciful He does not punish, then ought not these either to have been punished. But now because of these words of yours, God even here punishes many, that when you believe not the words of the threatening, the deeds of vengeance ye may at least believe.

And since things of old do not affright you so much, by things which happen in every generation, He corrects those that in every generation are growing listless. And what is the reason, it may be said, why He does not punish all here? That He may give the others an interval for repentance. Why then does He not take vengeance upon all in the next world? It is lest many should disbelieve in His providence. How many robbers are there who have been taken, and how many that have left this life unpunished? Where is the mercy of God then? It is my turn now to ask of you. For supposing no one at all had vengeance taken upon him, then you might have taken refuge in this. But now that some are punished, and some are not, though they be the worse sinners, how can it be reasonable that there be not the same punishments for the same sins? How can those punished appear to be else than wronged? What reason is there then why all are not punished here? Hear His own defense for these things. For when some had died by the falling of a tower on them: He said to those who raised a question upon this, Suppose ye that they were sinners above all men? I tell you nay, but except ye repent, you shall all likewise perish Luke 13:4-5; so exhorting us not to feel confident when others suffer punishment, and we ourselves, though we have committed many transgressions, do not. For except we change our conduct, we assuredly shall suffer. And how, it may be said, is it that we are to be punished without end for sinning a short time here? How, I ask, is it that in this world, those who in a short moment of time have done one murder, are condemned to constant punishment in the mines? But it is not God that does this, it may be said. How then came He to keep the man with a palsy for thirty and eight years in so great punishments? For that it was for sins that He punished him, hear what He says, Behold, you are made whole, sin no more. John 5:14 Still it is said, he found a release. But the case is not so with the other life. For that there, there will never be any release, hear from His own mouth, Their worm will not die, nor their fire be quenched. Mark 9:44 And these shall go into everlasting life, but these into everlasting punishment. Matthew 25:46 Now if the life be eternal, the punishment is eternal. Do you see not how severely He threatened the Jews? Then have the things threatened come to pass, or were those that were told them a mere talk? One stone shall not remain upon another. Luke 21:6 And has it remained? But what, when He says, There shall be tribulation such as has not been? Matthew 24:21 Has it not come then? Read the history of Josephus, and you will not be able to draw your breath even, at only hearing what they suffered for their doings. This I say, not that I may pain you, but that I may make you secure, and lest by having humored you overmuch, I should but make a way for the endurance of sorer punishments. For why, pray, do you not deem it right you should be punished for sinning? Hath He not told you all beforehand? Hath He not threatened you? Not come to your aid? not done things even without number for your salvation’s sake? Gave He you not the laver of Regeneration, and forgave He not all your former sins? Hath He not after this forgiveness, and the laver, also given you the succor of repentance if you sin? Hath He not made the way to forgiveness of sins, even after all this, easy to you? Hear then what He has enjoined: If you forgive your neighbor, I also will forgive you Matthew 6:14, He says. What hardship is there in this? If you judge the cause of the fatherless, and see that the widow have right, come and let us converse together, He says, and if your sins be as purple, I will make them white as snow. Isaiah 1:17-18 What labor is there here? Tell your sins, that you may be justified. Isaiah 43:26, Septuagint What hardship is there in this? Redeem your sins with alms. Daniel 4:24 What toilsomeness is there in this? The Publican said, Be merciful to me a sinner, and went down home justified. Luke 18:13-14 What labor is it to imitate the Publican? And will you not be persuaded even after this that there is punishment and vengeance? At that rate you will deny that even the devil is punished. For, Depart, He says, into the fire prepared for the devil and his angels. Matthew 25:41 Now if there be no hell, then neither is he punished. But if he is punished, it is plain that we shall also. For we also have disobeyed, even if it be not in the same way. And how do you come not to be afraid to speak such daring things? For when you say that God is merciful, and does not punish, if He should punish he will be found in your case to be no longer merciful. See then unto what language the devil leads you? And what are the monks that have taken up with the mountains, and yield examples of such manifold self-denial, to go away without their crown? For if the wicked are not to be punished, and there is no recompense made to any one, some one else will say, perhaps, that neither are the good crowned. Nay, it will be said, For this is suitable with God, that there should be a kingdom only, and not a hell. Well then, shall the whoremonger, and the adulterer, and the man who has done evils unnumbered, enjoy the same advantages with the man who has exhibited soberness and holiness, and Paul is to stand with Nero, or rather even the devil with Paul? For if there be no hell and yet there will be a Resurrection of all, then the wicked will attain to the same good things! And who would say this? Who even of men that were quite crazed? Or rather, which of the devils even would say this? For even they confess that there is a hell. Wherefore also they cried out and said, Have You come hither to torment us before the time? Matthew 8:29

Homily 26 on Romans

Again, he requires the greater alternative, that they should not only not force him, but even condescend to him. For he often did this himself also, as when he circumcised Acts 16:3, when he was shorn Acts 18:18, when he sacrificed that Jewish sacrifice. Acts 21:26. And he does not say to the man do so, but he states it in the form of a sentiment to prevent again making the other, the weaker man, too listless. And what are his words? It is good not to eat flesh. And why do I say flesh? If it be wine, or any other thing of the sort besides, which gives offense, refrain. For nothing is so important as your brother’s salvation. And this Christ shows us, since He came from Heaven, and suffered all that He went through, for our sakes. And let me beg you to observe, how he also drives it home upon the other, by the words stumbles, or is offended, or is made weak. And do not tell me (he means) that he is so without reason but, that you have power to set it right. For the other has a sufficient claim to be helped in his weakness, and to you this were no loss, not being a case of hypocrisy , but of edification and economy. For if you force him, he is at once destroyed, and will condemn you, and fortify himself the more in not eating. But if you condescend to him, then he will love you, and will not suspect you as a teacher, and you will afterwards gain the power of sowing imperceptibly in him the right views. But if he once hate you, then you have closed the entrance for your reasoning. Do not then compel him, but even yourself refrain for his sake, not refraining from it as unclean, but because he is offended, and he will love you the more. So Paul also advises when he says, It is good not to eat flesh, not because it was unclean, but because the brother is offended and is weak.

Let us then watch our own conduct on all sides, and afford to no one ever so little handle. For this life present is a race-course and we ought to have thousands of eyes Hilary in Psalm 119 on every side, and not even to fancy that ignorance will be an adequate excuse. For there is such a thing, there certainly is, as being punished for ignorance, when the ignorance is inexcusable. Since the Jews too were ignorant, yet not ignorant in an excusable way. And the Gentiles were ignorant, but they are without excuse. Romans 1:20 For when you are ignorant of those things which it is not possible to know, you will not be subject to any charge for it: but when of things easy and possible, you will be punished with the utmost rigor. Else if we be not excessively supine, but contribute our own share to its full amount, God will also reach forth His hand unto us in those things which we are ignorant of. And this is what Paul said to the Philippians likewise. If in anything ye be otherwise minded, God shall reveal even this unto you. Philippians 3:15 But when we are not willing to do even what we are masters of, we shall not have the benefit of His assistance in this either. And this was the case with the Jews too. For this cause, He says, speak I unto them in parables, because seeing they see not. Matthew 13:13 In what sense was it that seeing they saw not? They saw devils cast out, and they said, He has a devil. They saw the dead raised, and they worshipped not, but attempted to kill Him. But not of this character was Cornelius. Matthew 12:24 For this reason then, when he was doing the whole of his duty with sincerity, God added unto him that which was lacking also. Say not then, how came God to neglect such and such a one who was no formalist (ἄ πλαστος) and a good man, though a Gentile? For in the first place no man can possibly know for certain whether a person is no formalist, but He only who formed (πλάσαντι) the hearts severally. Psalm 33:15 And then there is this to be said too, that perchance (πολλάκις) such an one was neither thoughtful nor earnest. And how, it may be said, could he, as being very uninformed? (ἄ πλαστος.) Let me beg you to consider then this simple and single-hearted man, and take notice of him in the affairs of life, and you will see him a pattern of the utmost scrupulousness, such that if he would have shown it in spiritual matters he would not have been overlooked: for the facts of the truth are clearer than the sun. And wherever a man may go, he might easily lay hold of his own salvation, if he were minded, that is, to be heedful, and not to look on this as a by-work. For were the doings shut up into Palestine, or in a little corner of the world? Have you not heard the prophet say, All shall know Me from the least even to the greatest? Jeremiah 31:34; Hebrews 8:11 Do not you see the things themselves uttering the truth? How then are these to be excused, seeing as they do the doctrine of the truth spread far and wide, and not troubling themselves, or caring to learn it? And do you require all this, it is asked, of a rude savage? Nay not of a rude savage only, but of any who is more savage than men of the present day. For why is it, pray, that in matters of this world he knows how to answer when he is wronged, and to resist when he has violence done him, and do and devise everything to prevent his ever having his will thwarted even in the slightest degree; but in spiritual concerns he has not used this same judgment? And when a man worships a stone, and thinks it a god, he both keeps feasts to it, and spends money on it, and shows much fear towards it, and in no case becomes listless from his simpleness. But when he has to seek to the very and true God, do you then mention singleness and simpleness to me? These things are not so, assuredly they are not! For the complaints are those of mere listlessness. For which do you think the most simple and rude, those in Abraham’s day or those now? Joshua 24:2 Clearly the former. And when that it was easiest to find religion out now or then? Clearly now. For now the Name of God is proclaimed even by all men, and the Prophets have preached, the things come to pass, the Gentiles been convinced. Genesis 32:29; Judges 13:18 But at that day the majority were still in an uninstructed state, and sin was dominant. And there was no law to instruct, nor prophets, nor miracles, nor doctrine, nor multitude of men acquainted with it, nor anything else of the kind, but all things then lay as it were in a deep darkness, and a night moonless and stormy. And yet even then that wondrous and noble man, though the obstacles were so great, still knew God and practised virtue, and led many to the same zeal; and this though he had not even the wisdom of those without. For how should he, when there were no letters even yet invented? Yet still he brought his own share in, and God joined to bring in what was lacking to him. For you cannot say even this, that Abraham received his religion from his fathers, because he Terah, see Joshua 24:2 was an idolater. But still, though he was from such forefathers and was uncivilized, and lived among uncivilized people, and had no instructor in religion, yet he attained to a knowledge of God, and in comparison with all his descendants, who had the advantage both of the Law and the Prophets, he was so much more illustrious as no words can express. Why was it then? It was because in things of this world he did not give himself any great anxiety, but in things of the spirit he applied his whole attention. (In Gen. Hom. 33, etc.) And what of Melchizedek? Was not he also born about those times, and was so bright as to be called even a priest of God? (In Gen. Hom. 35, 36.) For it is impossible in the extreme, that the sober-minded (νήφοντα) should ever be overlooked. And let not these things be a trouble to us, but knowing that it is the mind with which in each case the power lies, let us look to our own duties, that we may grow better. Let us not be demanding an account of God or enquire why He let such an one alone, but called such an one. For we are doing the same as if a servant that had given offense were to pry into his master’s housekeeping. Wretched and miserable man, when you ought to be thoughtful about the account you have to give, and how you will reconcile your master, do you call him to account for things that you are not to give an account of, passing over those things of which you are to give a reckoning? What am I to say to the Gentile? He asks. Why, the same that I have been saying. And look not merely to what you shall say to the Gentile, but also to the means of amending yourself. When he is offended by examining into your life, then consider what you will say. For if he be offended, you will not be called to a reckoning for him, but if it be your way of life by which he is injured, you will have to undergo the greatest danger. When he sees you philosophizing about the kingdom, and fluttering at the things of this life, and at once afraid about hell, and trembling at the calamities of this life, then lay it to mind. When he sees this, and accuses you, and says, If you are in love with the Kingdom, how is it thou dost not look down upon the things of this life? If you are expecting the awful judgment, why do you not despise the terrors of this world? If you hope for immortality, why do you not think scorn of death? When he says this, be thou anxious what defense you will make. When he sees you trembling at the thought of losing your money, you that expectest the heavens, and exceedingly glad about a single penny, and selling your soul again for a little money, then lay it to mind. For these are the things, just these, that make the Gentiles stumble. And so, if you are thoughtful about his salvation, make your defense on these heads, not by words, but by actions. For it is not through that question that anybody ever blasphemed God, but through men’s bad lives it is, that there are thousands of blasphemies in all quarters. Set him right then. For the Gentile will next ask you, How am I to know that God’s commands are feasible? For thou that art of Christian extraction, and hast been brought up in this fine religion, dost not do anything of the kind. And what will you tell him? You will be sure to say, I will show you others that do; monks that dwell in the deserts. And are you not ashamed to confess to being a Christian, and yet to send to others, as unable to show that you display the temper of a Christian? For he also will say directly, What need have I to go to the mountains, and to hunt up the deserts? For if there is no possibility for a person who is living in the midst of cities to be a disciple, this is a sad imputation on this rule of conduct, that we are to leave the cities, and run to the deserts. But show me a man who has a wife, and children, and family, and yet pursues wisdom. What are we then to say to all this? Must we not hang down our heads, and be ashamed? For Christ gave us no such commandment; but what? Let your light shine before men Matthew 5:16, not mountains, and deserts, and wildernesses, and out-of-the-way places. And this I say, not as abusing those who have taken up with the mountains, but as bewailing those that dwell in cities, because they have banished virtue from thence. Wherefore I beseech you let us introduce the discipline they have there here also, that the cities may become cities indeed. This will improve the Gentile. This will free him from countless offenses. And so if you would set him free from scandal, and yourself enjoy rewards without number, set your own life in order, and make it shine forth upon all sides, that men may see your good works, and glorify your Father which is in heaven. For so we also shall enjoy that unutterable and great glory, which God grant that we may all attain to, by the grace and love toward man, etc.

Homily 27 on Romans

Let us obey then, and knit ourselves to one another. For in this place it is not any longer the weak, but all that he is rousing. And were a man minded to break with you, do not thou break also. Nor give utterance to that cold saying, Him I love that loves me; if my right eye does not love me, I tear it out. For these are satanical sayings, and fit for publicans, and the little spirit of the Gentiles. But thou that art called to a greater citizenship, and are enrolled in the books of Heaven, art liable to greater laws. Do not speak in this way, but when he is not minded to love you, then display the more love, that you may draw him to you. For he is a member; and when by any force a member is sundered from the body, we do everything to unite it again, and then pay more attention to it. For the reward is the greater then, when one draws to one a person not minded to love. For if He bids us invite to supper those that cannot make us any recompense, that what goes for recompense may be the greater, much more ought we to do this in regard to friendship. Now he that is loved and loves, does pay you a recompense. But he that is loved and loves not, has made God a debtor to you in his own room. And besides, when he loves you he needs not much pains; but when he loves you not, then he stands in need of your assistance. Make not then the cause for painstaking a cause for listlessness; and say not, because he is sick, that is the reason I take no care of him (for a sickness indeed the dulling of love is), but do thou warm again that which has become chilled. But suppose he will not be warmed, what then? is the reply. Continue to do your own part. What if he grow more perverse? He is but procuring to you so much greater return, and shows you so much the greater imitator of Christ. For if the loving one another was to be the characteristic of disciples (For hereby, He says, shall all men know that you are My disciples, if you love one another), John 13:35 consider how great an one loving one that hates us must be. For your Master loved those that hated Him, and called them to Him; and the weaker they were, the greater the care He showed them; and He cried and said, They that are whole need not a physician, but they that are sick. Matthew 9:12 And He deemed publicans and sinners worthy of the same table with Him. And as great as was the dishonor wherewith the Jewish people treated Him, so great was the honor and concern He showed for them, yea, and much greater. Him do thou also emulate: for this good work is no light one, but one without which not even he that is a martyr can please God much, as Paul says. Say not then, I get hated, and that is why I do not love. For this is why you ought to love most. And besides, it is not in the nature of things for a man who loves to be soon hated, but brute as a person may be, he loves them that love him. For this He says the heathens and the publicans do. Matthew 5:46 But if every one loves those that love him, who is there that would not love those who love while they are hated? Display then this conduct, and cease not to use this word, Hate me as much as you may, I will not leave off loving you, and then you will humble his quarrelsomeness, and cast out all coldness. For this disorder comes either from excessive heat (φλεγμονἥς, inflammation), or from coldness; but both of these is the might of love wont to correct by its warmth. Did you never see those who indulge a base love beaten, spit upon, called names, ill-treated in a thousand ways by those fornicatresses? What then? Do the insults break off this love? In no wise: they even kindle it the more. And yet they who do these things, besides being harlots, are of a disreputable and low grade. But they who submit to it, have often illustrious ancestors to count up, and much other nobility to boast of. Yet still none of these things break the tie, nor keep them aloof from her whom they love. And are we not ashamed then to find what great power the love of the devil (v. p. 520) and the demons has, and not to be able to display as much in the love according to God? Do you not perceive that this is a very great weapon against the devil? Do you not see, that that wicked demon stands by, dragging to himself the man you hate, and desiring to snatch away the member? And do you run by, and give up the prize of the conflict? For your brother, lying between you, is the prize. And if you get the better, you receive a crown; but if you are listless, you go away without a crown. Cease then to give utterance to that satanical saying, if my eye hates me, I cannot see it. For nothing is more shameful than this saying, and yet the generality lay it down for a sign of a noble spirit. But nothing is more ignoble than all this, nothing more senseless, nothing more foolish. Therefore I am indeed quite grieved that the doings of vice are held to be those of virtue, that looking down on men, and despising them, should seem to be honorable and dignified. And this is the devil’s greatest snare, to invest iniquity with a good repute, whereby it becomes hard to blot out. For I have often heard men taking credit to themselves at their not going near those who are averse to them. And yet your Master found a glory in this. How often do not men despise (διέπτυσαν) Him? How often show aversion to Him? Yet He ceases not to run unto them. Say not then that I cannot bear to come near those that hate me, but say, that I cannot bear to despise (διαπτύσαι) those that despise me. This is the language of Christ’s disciple, as the other is of the devil’s. This makes men honorable and glorious, as the other does shameful and ridiculous. It is on this ground we feel admiration for Moses, because even when God said, Let Me alone, that I may destroy them in Mine anger, Exodus 32:10 he could not bear to despise those who had so often shown aversion to him, but said, If you will forgive them their trespass, forgive it; else blot out me also. Exodus 32:32 This was owing to his being a friend of God, and a copyer of Him. And let us not pride ourselves in things for which we ought to hide our faces. Nor let us use the language of these lewd fellows, that are the scum of men, I know how to scorn (καταπτύσαι, spit at) thousands. But even if another use it, let us laugh him down, and stop his mouth for taking a delight in what he ought to feel ashamed of. What say you, pray, do you scorn a man that believes, whom when unbelieving Christ scorned not? Why do I say scorned not? Why He had such love towards him, when he was vile and unsightly, as even to die for him. He then so loved, and that such a person, and do you now, when he has been made fair and admirable, scorn him; now he is made a member of Christ, and has been made your Master’s body? Do you not consider what you are uttering, nor perceive what you are venturing to do? He has Christ as a Head, and a Table, and a Garment, and Life, and Light, and a Bridegroom, and He is everything to him, and do you dare to say, this fellow I despise? and not this only, but thousands of others along with him? Stay you, O man, and cease from your madness; get to know your brother. Learn that these be words of unreasonableness, and frenzy, and say on the contrary, though he despise me ten thousand times, yet will I never stand aloof from him. In this way you will both gain your brother, and will live to the glory of God, and will share the good things to come. To which God grant that we may all attain, by the grace and love toward man, etc.

Homily 28 on Romans

Again, he is speaking of Christ’s concern for us, still holding to the same topic, and showing what great things He has done for us, and how He pleased not Himself. Romans 15:3 And besides this, there is another point which he makes good, that those of the Gentiles are debtors to a larger amount unto God. And if to a larger amount, then they ought to bear with the weak among the Jews. For since he had spoken very sharply to such, lest this should make these elated, he humbles their unreasonableness, by showing that it was by promise made to the fathers that they had the good things given them, while they of the Gentiles had them out of pity and love toward man only. And this is the reason of his saying, And that the Gentiles might glorify God for his mercy. But that what is said may be made plainer, it is well to listen once more to the words themselves, that you may see what Christ’s having been made a Minister of the circumcision for the truth of God, to confirm the promises made unto the fathers, means. What then is that which is stated? There had been a promise made to Abraham, saying, Unto you will I give the earth, and to your seed, and in your seed shall all the nations be blessed. Genesis 12:7; 22:18 But after this, they of the seed of Abraham all became subject to punishment. For the Law wrought wrath unto them by being transgressed, and thenceforward deprived them of that promise made unto the fathers. Therefore the Son came and wrought with the Father, in order that those promises might come true, and have their issue. For having fulfilled the whole Law in which He also fulfilled the circumcision, and having by it, and by the Cross, freed them from the curse of the transgression, He suffered not this promise to fall to the ground. When then he calls Him a Minister of the circumcision, he means this, that by having come and fulfilled the Law, and been circumcised, and born of the seed of Abraham, He undid the curse, stayed the anger of God, made also those that were to receive the promises fit for them, as being once for all freed from their alienation. To prevent then these accused persons from saying, How then came Christ to be circumcised and to keep the whole Law? He turns their argument to the opposite conclusion. For it was not that the Law might continue, but that He might put an end to it, and free you from the curse thereof, and set you entirely at liberty from the dominion of that Law. For it was because you had transgressed the Law, that He fulfilled it, not that you might fulfil it, but that He might confirm to you the promises made unto the fathers, which the Law had caused to be suspended, by showing you to have offended, and to be unworthy of the inheritance. And so thou also art saved by grace, since you were cast off. Do not thou then bicker, nor perversely cling to the Law at this unsuitable time, since it would have cast you also out of the promise, unless Christ had suffered so many things for you. And He did suffer these, not because you were deserving of salvation, but that God might be true. And then that this might not puff up him of the Gentiles, he says.

Ver. 9. And that the Gentiles might glorify God for His mercy.

But what he means is this. Those of the Jews would have had promises, even though they were unworthy. But you had not this even, but wast saved from love towards man alone, even if, to put it at the lowest, they too would not have been the better for the promises, unless Christ had come. But yet that he might amalgamate (or temper, κεράσῃ) them and not allow them to rise up against the weak, he makes mention of the promises. But of these he says that it was by mercy alone that they were saved. Hence they are the most bound to glorify God. And a glory it is to God that they be blended together, be united, praise with one mind, bear the weaker, neglect not the member that is broken off. Then he adds testimonies, in which he shows that the man of the Jews ought to blend himself with those of the Gentiles; and so he says, As it is written, For this cause I will confess to You among the Gentiles, O Lord, and will sing unto Your Name. Psalm 18:46

Ver. 10-12. And, rejoice, you Gentiles, with His people. And, Praise the Lord, all you Gentiles Deuteronomy 32:43; and let all people laud Him. Psalm 117:1 And, There shall be a root of Jesse, and He that shall rise to reign over the Gentiles, in Him shall the Gentiles trust. Isaiah 11:1, 10

Now all these quotations he has given to show that we ought to be united, and to glorify God; and also, to humble the Jew, that he may not lift himself up over these, since all the prophets called these, as well as to persuade the man of the Gentiles to be lowly, by showing him that he had a larger grace to answer for. Then he concludes his argument with a prayer again.

Homily 29 on Romans

For before everything else this is what the teacher ought to have. Wherefore also to Peter Christ says, If you love Me, feed My sheep. John 21:16 For he who loves Christ loves also His flock. And Moses too did He then set over the people of the Jews, when he had shown a kindly feeling towards them. And David in this way came to be king, having been first seen to be affectionately-minded towards them; so much indeed, though yet young, did he grieve for the people, as to risk his life for them, when he killed that barbarian. But if he said, What shall be done to the man that kills this Philistine? 1 Samuel 19:5; ib. 17:26 he said it not in order to demand a reward, but out of a wish to have confidence placed in himself, and to have the battle with him delivered to his charge. And therefore, when he came to the king after the victory, he said nothing of these things. And Samuel too was very affectionate; whence it was that he said, But God forbid that I should sin in ceasing to pray unto the Lord for you. 1 Samuel 12:23 In like way Paul also, or rather not in like way, but even in a far greater degree, burned towards all his subjects (τὥν ἀρχομένων). Wherefore he made his disciples of such affection towards himself, that he said, If were possible, you would have pulled out your eyes and given them to me. Galatians 4:15 On this ground too it is, that God charges the teachers of the Jews above all things with this, saying, Oh shepherds of Israel, do shepherds feed themselves? Do they not feed the flock? Ezekiel 34:2-3 But they did the reverse. For he says, You eat the milk, and clothe you with the wool, and you kill them that are fed, but you feed not the flock. And Christ, in bringing out the rule for the fittest Pastor, said, The good shepherd lays down his life for his sheep. John 10:11 This David did also, both on sundry other occasions, and also when that fearful wrath from above came down upon the whole people. For while all were being slain he said, I the shepherd have sinned, I the shepherd have done amiss, and these the flock what have they done? 2 Samuel 24:17 And so in the choice of those punishments also, he chose not famine, nor flight before enemies, but the pestilence sent by God, whereby he hoped to place all the others in safety, but that he should himself in preference to all the rest be carried off. But since this was not so, he bewails, and says, On me be Your Hand: or if this be not enough, on my father’s house also. For I, he says, the shepherd have sinned. As though he had said, that if they also sinned, I was the person who should suffer the vengeance, as I corrected them not. But since the sin is mine also, it is I who deserve to suffer the vengeance. For wishing to increase the crime he used the name of Shepherd. Thus then he stayed the wrath, thus he got the sentence revoked! So great is the power of confession. For the righteous is his own accuser first. So great is the concern and sympathy of a good Pastor. For his bowels were writhed at their falling, as when one’s own children are killed. And on this ground he begged that the wrath might come upon himself. And in the beginning of the slaughter he would have done this, unless he had seen it advancing and expected that it would come to himself. When therefore he saw that this did not happen, but that the calamity was raging among them, he no longer forebore, but was touched more than for Amnon his first-born. For then he did not ask for death, but now he begs to fall in preference to the others. Such ought a ruler to be and to grieve rather at the calamities of others than his own. Some such thing he suffered in his son’s case likewise, that you might see that he did not love his son more than his subjects, and yet the youth was unchaste, and an ill-user of his father (πατραλοίας), and still he said, Would that I might have died for you! 2 Samuel 18:33 What do you say, thou blessed one, you meek of all men? Your son was set upon killing you, and compassed you about with ills unnumbered. And when he had been removed, and the trophy was raised, do you then pray to be slain? Yea, he says, for it is not for me that the army has been victorious, but I am warred against more violently than before, and my bowels are now more torn than before. These however were all thoughtful for those committed to their charge, but the blessed Abraham concerned himself much even for those that were not entrusted to him, and so much so as even to throw himself among alarming dangers. For when he did what he did, not for his nephew only, but for the people of Sodom also, he did not leave driving those Persians before him until he had set them all free: and yet he might have departed after he had taken him, yet he did not choose it. For he had the like concern for all, and this he showed likewise by his subsequent conduct. When then it was not a host of barbarians that was on the point of laying siege to them, but the wrath of God that was plucking their cities up from the foundations, and it was no longer the time for arms, and battle, and array, but for supplication; so great was the zeal he showed for them, as, if he himself had been on the point of perishing. For this reason he comes once, twice, thrice, aye and many times to God, and finds a refuge (i.e. an excuse) in his nature by saying, I am dust and ashes Genesis 18:27: and since he saw that they were traitors to themselves, he begs that they may be saved for others. Wherefore also God said, I will hide not from Abraham My servant that thing which I am about to do Genesis 18:17, that we might learn how loving to man the righteous is. And he would not have left off beseeching, unless God had left off first so he takes Genesis 18:33. And he seems indeed to be praying for the just, but is doing the whole for them. For the souls of the Saints are very gentle and, loving unto man, both in regard to their own, and to strangers. And even to the unreasoning creatures they extend their gentleness. Wherefore also a certain wise man said, The righteous pities the souls of his cattle. But if he does those of cattle, how much more those of men. But since I have mentioned cattle, let us just consider the shepherds of the sheep who are in the Cappadocian land, and what they suffer in kind and degree in their guardianship of unreasoning creatures. They often stay for three days together buried down under the snows. And those in Libya are said to undergo no less hardships than these, ranging about for whole months through that wilderness, dreary as it is, and filled with the direst wild beasts (θηρία may include serpents). Now if for unreasonable things there be so much zeal, what defense are we to set up, who are entrusted with reasonable souls, and yet slumber on in this deep sleep? For is it right to be at rest, and in quiet, and not to be running about everywhere, and giving one’s self up to endless deaths in behalf of these sheep? Or know ye not the dignity of this flock? Was it not for this that your Master took endless pains, and afterwards poured forth His blood? And do you seek for rest? Now what can be worse than these Shepherds? Do you not perceive, that there stand round about these sheep wolves much more fierce and savage than those of this world? Do you not think with yourself, what a soul he ought to have who is to take in hand this office? Now men that lead the populace, if they have but common matters to deliberate on, add days to nights in watching. And we that are struggling in heaven’s behalf sleep even in the daytime. And who is now to deliver us from the punishment for these things? For if the body were to be cut in pieces, if to undergo ten thousand deaths, ought one not to run to it as to a feast? And let not the shepherds only, but the sheep also hear this; that they may make the shepherds the more active minded, that they may the more encourage their good-will: I do not mean by anything else but by yielding all compliance and obedience. Thus Paul also bade them, saying, Obey them which have the rule over you, and submit yourselves: for they watch for your souls as they that must give account. Hebrews 13:17 And when he says, watch, he means thousands of labors, cares and dangers. For the good Shepherd, who is such as Christ wishes for, is contending, before countless witnesses. For He died once for him; but this man ten thousand times for the flock, if, that is, he be such a shepherd as he ought to be; for such an one can die every day. See on Romans 8:36 And therefore do ye, as being acquainted with what the labor is, coöperate with them, with prayers, with zeal, with readiness, with affection, that both we may have to boast of you, and you of us. For on this ground He entrusted this to the chief of the Apostles, who also loved Him more than the rest; after first asking him if He was loved by him, that you may learn that this before other things, is held as a proof of love to Him. For this requires a vigorous soul. This I have said of the best shepherds; not of myself and those of our days, but of any one that may be such as Paul was, such as Peter, such as Moses. These then let us imitate, both the rulers of us and the ruled. For the ruled may be in the place of a shepherd to his family, to his friends, to his servants, to his wife, to his children: and if we so order our affairs we shall attain to all manner of good things. Which God grant that we may all attain unto, by the grace and love toward man, etc.

Homily 30 on Romans

Since he had said that I have no longer more place in these parts, and, I have a great desire, these many years, to come unto you, but he still intended to delay; lest it should be thought that he was making a jest of them, he mentions the cause also why he still puts it off, and he says, that I am going unto Jerusalem, and is apparently giving the excuse for the delay. But by means of this he also makes good another object, which is the exhorting of them to alms, and making them more in earnest about it. Since if he had not been minded to effect this, it had sufficed to say, I am going unto Jerusalem. But now he adds the reason of his journey. For I go, says he, to minister to the saints. And he dwells over the subject, and enters into reasonings, and says that they are debtors, and that, if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things, that they might learn to imitate these. Wherefore also there is much reason to admire his wisdom for devising this way of giving the advice. For they were more likely to bear it in this way than if he had said it in the form of exhortation; as then he would have seemed to be insulting them, if, with a view to incite them, he had brought before them Corinthians and Macedonians. Indeed, this is the ground on which he does incite the others as follows, saying, Moreover, brethren, we do you to wit of the grace of God bestowed on the Churches in Macedonia. 2 Corinthians 8:1 And again he incites the Macedonians by these. For your zeal, he says, has provoked very many. 2 Corinthians 9:2 And by the Galatians in like manner he does this, as when he says, As I have given order to the Churches of Galatia, even so do ye. 1 Corinthians 16:1 But in the case of the Romans he does not do so, but in a more covert way. And he does this also in regard to the preaching, as when he says, What? Came the word of God out from you? Or came it unto you only? 1 Corinthians 14:36 For there is nothing so powerful as emulation. And so he often employs it. For elsewhere too he says, And so ordain I in all the Churches; 1 Corinthians 7:17; and again, As I teach everywhere in every Church. 1 Corinthians 4:17 And to the Colossians he says, that the Gospel increases and brings forth fruit in all the world. Colossians 1:6 This then he does here also in the case of alms. And consider what dignity there is in his expressions. For he does not say, I go to carry alms, but to minister (διακονὥν). But if Paul ministers, just consider how great a thing is doing, when the Teacher of the world undertakes to be the bearer, and when on the point of travelling to Rome, and so greatly desiring them too, he yet prefers this to that. For it has pleased them of Macedonia and Achaia, that is, it meets their approbation, their desire. A certain contribution. And, he does not say alms, but contribution (κοινωνίαν). And the certain is not used without a meaning, but to prevent his seeming to reproach these. And he does not say the poor, merely, but the poor saints, so making his recommendation twofold, both that from their virtue and that from their poverty. And even with this alone he was not satisfied, but he adds, they are their debtors. Then he shows how they are debtors. For if, he says, the Gentiles have been made partakers of their spiritual things, their debt (A.V. duty) is also to minister unto them in carnal things. But what he means is this. It was for their sakes that Christ came. To them it was that all the promises were made, to them of the Jews. Of them Christ came. (Wherefore also it said, Salvation is of the Jews.) John 4:22 From them were the Apostles, from them the Prophets, from them all good things. In all these things then the world was made a partaker. If then, he says, you have been made partakers in that which is greater, and when it was for them that the banquet was prepared, you have been brought in to enjoy the feast that was spread Matthew 22:9, according to the Parable of the Gospel, you are debtors also to share your carnal things with them, and to impart to them. But he does not say to share, but to minister (λειτουργἥσαι), so ranking them with ministers (διακόνων), and those that pay the tribute to kings. And he does not say in your carnal things, as he did in their spiritual things. For the spiritual things were theirs. But the carnal belonged not to these alone, but were the common property of all. For he bade money to be held to belong to all, not to those who were its possessors only.

Ver. 4. Who for my life have laid down their own necks.

You see they are thoroughly furnished martyrs. For in Nero’s time it is probable that there were thousands of dangers, at the time as he even commanded all Jews to be removed from Rome. Acts 8:2.

Let rich and poor both hear all this. For if they who lived from their labor, and were managers of a workshop, exhibited such profuseness as to be of service to many Churches; what pardon can they expect, who are rich, and yet neglect the poor? For they were not sparing even of their blood for the sake of God’s will, but you are sparing even of scanty sums, and many times sparest not your own soul. But in regard to the teacher were they so, and not so with regard to the disciples? Nay even this cannot be said. For the churches of the Gentiles, he says, thank them. And yet they were of the Jews. But still they had such a clear (εἰλικρινὥς) faith, as to minister unto them also with all willingness. Such ought women to be, not adorning themselves with broidered hair, or gold, or costly array 1 Timothy 2:9, but in these good deeds. For what empress pray, was so conspicuous or so celebrated as this wife of the tent-maker? She is in everybody’s mouth, not for ten or twenty years, but until the coming of Christ, and all proclaim her fame for things such as adorn far more than any royal diadem. For what is greater or so great, as to have been a succorer of Paul? At her own peril to have saved the teacher of the world? And consider: how many empresses there are that no one speaks of. But the wife of the tent-maker is everywhere reported of with the tent-maker (meaning perhaps St. Paul); and the width that the sun sees over, is no more of the world than what the glory of this woman runs unto. Persians, and Scythians, and Thracians, and they who dwell in the uttermost parts of the earth, sing of the Christian spirit of this woman, and bless it. How much wealth, how many diadems and purples would you not be glad to venture upon obtaining such a testimony? For no one can say either, that in dangers they were of this character, and lavish with their money, and yet neglected the preaching. For he calls them fellow-workers and helpers on this ground. And this chosen vessel Acts 9:15 does not feel ashamed to call a woman his helper but even finds an honor in doing so. For it is not the sex (φίσει) that he minds, but the will is what he honors. What is equal to this ornament? Where now is wealth overflowing on every side? And where the adorning of the person? And where is vainglory? Learn that the dress of woman is not that put about the body, but that which decorates the soul, which is never put off, which does not lie in a chest, but is laid up in the heavens. Look at their labor for the preaching, the crown in martyrdom, the munificence in money, the love of Paul, the charm (φίλτρον) they found in Christ. Compare with this your own estate, your anxiety about money, your vying with harlots (i.e. in dress), your emulating of the grass, and then you will see who they were and who you are. Or rather do not compare only, but vie with this woman, and after laying aside the burdens of grass (χλόης), (for this is what your costly dressing is), take thou the dress from heaven, and learn whence Priscilla became such as she was. How then did they become so? For two years they entertained Paul as a : Probably Acts 19:10 and what is there that these two years may not have done for their souls? What am I to do then, you will say because I have not Paul? If you be minded you may have him in a truer sense than they. For even with them the sight of Paul was not what made them of such a character, but the words of Paul. And so, if you be so minded, you shall have both Paul, and Peter, and John, and the whole choir of the Prophets, with the Apostles, associating with you continually. For take the books of these blessed ones, and hold a continual intercourse with their writings, and they will be able to make you like the tent-maker’s wife. And why speak I of Paul? For if you will, you may have Paul’s Master Himself. For through Paul’s tongue even He will discourse with you. And in another way again you will be able to receive this Person, when you receive the saints, even when you tend those that believe in Him. And so even after their departure you will have many memorials of piety. For even the table at which the saint ate, and a seat on which he sat, and the couch on which he lay knows how to pierce him that received him; even after his departure. How then, think you, was that Shunamite pierced at entering the upper chamber where Elisha abode, when she saw the table, the couch on which the holy man slept; and what religiousness must she have felt come from it? For had this not been so, she would not have cast the child there when dead, if she had not reaped great benefit from thence. For if so long time after upon entering in where Paul abode, where he was bound, where he sat and discoursed, we are elevated, and find ourselves starting off from the places to that memory (so Field: Vulg. the memory of that day); when the circumstances were still fresher, what must those have been likely to feel, who had religiously entertained him? Knowing all this then, let us receive the Saints, that the house may shine, that it may be freed from choking thorns, that the bedchamber may become a haven. And let us receive them, and wash their feet. You are not better than Sarah, nor more noble, nor more wealthy, though thou be an empress. For she had three hundred and eighteen homeborn servants, at a time when to have two servants even was to be wealthy. And why do I mention the three hundred and eighteen servants? She had become possessed of the whole world in her seed and in the promises, she had the friend of God Isaiah 41:8; James 2:23 for her husband, God Himself as a Patron, a thing greater than any kingdom. And yet, though she was in so illustrious and honorable estate, this woman kneaded the flour, and did all the other servant’s offices, and stood by them as they banqueted too in the rank of a servant. You are not of nobler birth than Abraham, who yet did the part of domestics after his exploits after his victories, after the honor paid him by the king of Egypt, after driving out the kings of the Persians, and raising the glorious trophies. And look not to this; that in appearance the Saints that lodge with you are but poor, and as beggars, and in rags many times, but be mindful of that voice which says, Inasmuch as you have done it to the least of these, you have done it unto me. Matthew 25:40 And, Despise not one of these little ones, because their angels do always behold the face of My Father which is in heaven. Matthew 18:10 Receive them then with readiness of mind, bringing as they do ten thousand blessings to you, through the greeting of peace. (ib. 10:12, 13.) And after Sarah, reflect upon Rebecca also, who both drew water and gave to drink, and called the stranger in, trampling down all haughtiness. However, through this, great were the rewards of hospitality she received! And thou, if you be so minded, will receive even greater than those. For it will not be the fruit of children only that God will give you, but the heaven, and the blessings there, and a freedom from hell, and a remission of sins. For great, yea, very great, is the fruit of hospitality. Luke 11:41 Thus too Jethro, and that though he was a foreigner, gained for a relation him who with so great power commanded the sea. Daniel 4:27; Exodus 3:1 For his daughters too drew into his net this honorable prey. Numbers 10:29 Setting then your thoughts upon these things, and reflecting upon the manly and heroic temper of those women, trample upon the gorgeousness of this day, the adornments of dress, the costly Jewelry, the anointing with perfumes. And have done with those wanton and delicate airs, and that mincing walk, and turn all this attentiveness unto the soul, and kindle up in your mind a longing for the heavens. For should but his love take hold of you, you will discern the mire and the clay, and ridicule the things now so admired. For it is not even possible for a woman adorned with spiritual attainments to be seeking after this ridiculousness. Having then cast this aside, which wives of the lewder sort of men, and actresses, and singers, have so much ambition in, clothe you with the love of wisdom, with hospitality, with the succoring of the Saints, with compunction, with continual prayer. These be better than cloth of gold, these more stately than Jewels and than necklaces, these both make you of good repute among men, and bring you great reward with God. This is the dress of the Church, that of the playhouses. This is worthy of the heaven, that, of horses and mules; that is put even round dead corpses, this shines in a good soul alone wherein Christ dwells. Let this then be the dress for us to acquire, that we also may have our praise sung everywhere, and be well-pleasing to Christ, by Whom and with Whom, etc. Amen.

Homily 31 on Romans

Where then are they who with all this great exactness in view, yet will not allow that there is a hell? For if all the righteous are not to enjoy the same lot, if they exceed others even a little (for one star, it says, differs from another star in glory,) 1 Corinthians 15:41, how are sinners to be in the same lot with the righteous? Such a confusion as this even man would not make, much less God! But if you will, I will show you that even in the case of sinners, arguing from existing facts, there is this distinction, and exact just judgment. Now consider; Adam sinned, and Eve sinned, and both transgressed, yet they were not equally sinful. And therefore neither were they equally punished. For the difference was so great that Paul said, Adam was not deceived but the woman being deceived was in the transgression. And yet the deceit was one. But still God’s searching examination pointed out a difference so great, as that Paul should make this assertion. Again, Cain was punished, but Lamech, who committed a murder after him, did not suffer near so great a punishment. And yet this was a murder, and that was a murder, and that so much the worse, because even by the example he had not become the better. But since the one neither killed his brother after exhortation, nor needed an accuser, nor shrunk from answering when God questioned him, but even without any accuser both pleaded again himself, and condemned himself more severely, he obtained pardon. But the other as having done the opposite was punished. See with what exactness God sifts the facts. For this reason He punished those in the flood in one way, and those in Sodom in another; and the Israelites again, both those in Babylon, and those in Antiochus’ time, in different ways: so showing that He keeps a strict account of our doings. And these were slaves for seventy years, and those for four hundred, but others again ate their children, and underwent countless other more grievous calamities, and even in this way were not freed, either they or those that were burnt alive in Sodom. For it shall be more tolerable, He says, for the land of Sodom and Gomorrha, than for that city. Matthew 10:15 For if He has no care for us, either when we sin or when we do aright, perhaps there will be some reason in saying that there is no punishment. But since He is so exceedingly urgent about our not sinning, and adopts so many means to keep us in the right, it is very plain that He punishes the wicked, and also crowns those that do right. But let me beg you to consider the unfairness of the generality. For they find fault with God because He so often long-suffering, overlooks so many that are impious, impure, or violent, without now suffering punishment. Again, if He threaten to punish them in the other world, they are vehement and pressing in their accusations. And yet if this be painful, they ought to accept and admire the other. But alas the folly! The unreasonable and asinine spirit! Alas the sin-loving soul, that gazes after vice! For it is from this that all these opinions have their birth. And so if they who utter these things should be minded to lay hold upon virtue, they will presently find themselves satisfied concerning hell also, and will not doubt. And where (it is said) and in what place is this hell? For some fablers say that it is in the valley of Josaphat, thus drawing that which was said about a certain by-gone war, to apply to hell. But the Scripture does not say this. But in what place, pray, will it be? Somewhere as I think at least quite out of the pale of this world. For as the prisons and mines are at a great distance from royal residences, so will hell be somewhere out of this world. Seek we not then to know where it is, but how we may escape it. Neither yet because God does not punish all here, therefore disbelieve things to come. For merciful and long-suffering He is: that is why he threatens, and does not cast us into it immediately. For I desire not, He says, the death of a sinner. Ezekiel 18:32 But if there is no death of a sinner, the words are but idle. And I know indeed that there is nothing less pleasant to you than these words. But to me nothing is pleasanter. And would it were possible at our dinner, and our supper, and our baths, and everywhere, to be discoursing about hell. For we should not then feel the pain at the evils in this world, nor the pleasure of its good things. For what would you tell me was an evil? poverty? Disease? captivity? Maiming of the body? Why all these things are sport compared to the punishment there, even should you speak of those who are tormented with famine all their life long; or those who are maimed from their earliest days, and beg, even this is luxury compared to those other evils. Let us then continually employ ourselves with talking about these things. For to remember hell prevents our falling into hell. Do you not hear St. Paul saying, Who shall suffer everlasting punishment from the face of the Lord? 2 Thessalonians 1:9 Do you not hear what Nero’s character was, whom Paul even calls the Mystery of Antichrist? For the mystery of iniquity, he says, already works. 2 Thessalonians 2:7 What then? Is Nero to suffer nothing? Is Antichrist to suffer nothing? Or the Devil nothing? Then he will always be Antichrist, and so the Devil. For from mischief they will not leave off, unless they be punished. Yea, you say, but that there is a hell everybody sees. But the unbelievers only are to fall into it. What is the reason, pray? It is because the believers acknowledge their Master. And what is this to the purpose? When their life is impure, they will on this ground be punished more severely than the unbelievers. For as many as have sinned without law shall also perish without law: but as many as have sinned in the law shall be judged by the law. Romans 2:12 And, The servant that knew his master’s will, and did it not, shall be beaten with many stripes. Luke 12:47 But if there is no such thing as giving an account of one’s life, and all this is said in a loose way then neither will the Devil have vengeance taken upon him. For he too knows God, and far more than men too, and all the demons know Him, and tremble, and own He is their Judge. If then there is no giving an account of our life, nor of evil deeds, then will they also clean escape. These things are not so, surely they are not! Deceive not yourselves, beloved. For if there is no hell, how are the Apostles to judge the twelve tribes of Israel? How comes Paul to say, Do you not know that we shall judge Angels? How much more things of this life? 1 Corinthians 6:3 How came Christ to say, The men of Nineveh shall arise and condemn this generation Matthew 12:41; and, It shall be more tolerable for the land of Sodom in the day of judgment? Matthew 11:24 Why then make merry with things that are no subjects for merriment? Why deceive yourself and put cheats upon your reason (παραλογίζῃ, om. τὴν ψυχήνσου)? Why fight with the love of God toward man? For it was through this that He prepared it, and threatened, that we might not be cast into it, as having by this fear become better. And thus he that does away with speaking on these subjects does nothing else than thrust us into it, and drive us there by this deceit. Slacken not the hands of them then that labor for virtue, nor make the listlessness of them that sleep greater. For if the many be persuaded that there is no hell, when will they leave off vice? Or when will right be seen? I do not say between sinners and righteous men, but between sinners and sinners? For why is it that one is punished here, and another not punished, though he does the same sins, or even far worse? For if there be no hell, you will having nothing to say in defense of this to those who make it an objection. Wherefore my advice is, that we leave off this trifling, and stop the mouths of those that are gainsayers upon these subjects. For there will be an exact searching into the smallest things, both in the way of sins and in the way of good deeds, and we shall be punished for unchaste looks, and for idle words, and for mere reproachful words, and for drunkenness we shall render an account, as even for a cup of cold water we shall receive a reward, and a sigh only. Ecclesiastes 12:14 For it says, Set a mark upon the foreheads of the men that sigh and that cry. Ezekiel 9:4 How then do you dare to say that He, who with so great exactness will search into our doings, threatened hell in bare words, and lightly? Do not, I beseech you, do not with these vain hopes destroy yourself and those that are persuaded by you! For if you disbelieve our words, make enquiry of Jews and Gentiles, and all heretics. And all of them as with one mouth will answer that a judgment there shall be, and a retribution. And are men not enough? Ask the devils themselves, and you will hear them cry, Why have you come there to torment us before the time. Matthew 8:29 And putting all this together persuade your soul not to trifle idly, lest by experience thou come to know there is a hell, but from this you may be sobered, and so able to escape those tortures, and attain to the good things to come; whereof may we all partake by the grace and love towards man, etc.

Homily 32 on Romans

Again an exhortation, and prayer after the exhortation. For after telling them to mark them which cause divisions, and not to listen to them, he proceeds, And the God of peace shall bruise Satan under your feet shortly: and, The grace of our Lord be with you. And notice how gently too he exhorts them: doing it not in the character of a counsellor, but that of a servant, and with much respect. For he calls them brethren, and supplicates them likewise. For, I beseech you, brethren, (he says). Then he also puts them on the defensive by showing the deceitfulness of those who abused them. For as though they were not at once to be discerned, he says, I beseech you to mark, that is, to be exceedingly particular about, and to get acquainted with, and to search out thoroughly — whom, pray? Why, those that cause divisions and offenses, contrary to the doctrine which you have learned. For this is, if anything the subversion of the Church, the being in divisions. This is the devil’s weapon, this turns all things upside-down. For so long as the body is joined into one, he has no power to get an entrance, but it is from division that the offense comes. And whence is division? From opinions contrary to the teaching of the Apostles. And whence come opinions of this sort? From men’s being slaves to the belly, and the other passions. For such, he says, serve not the Lord, but their own belly. And so there would be no offense, there would be no division, unless some opinion were thought of contrary to the doctrine of the Apostles. And this he here points out by saying, contrary to the doctrine. And he does not say which we have taught, but which you have learned, so anticipating them, and showing that they were persuaded of and had heard them and received them. And what are we to do to those who make mischief in this way? He does not say have a meeting and come to blows, but avoid them. For if it was from ignorance or error that they did this, one ought to set them right. But if they sin willingly, spring away from them. And in another place too he says this. For he says, Withdraw from every brother that walks disorderly 2 Thessalonians 3:6: and in speaking to Timothy about the coppersmith, he gives him the like advice, and says, Of whom also beware. 2 Timothy 4:15 Then also to lash (κωμῳδὥν) those who dare to do such things, he mentions also the reason of their devising this division. For they that are such, he says, serve not our Lord Christ, but their own belly. And this he said too when he wrote to the Philippians, Whose god is their belly. Philippians 3:19 But here he appears to me to intimate those of the Jews, whom he ever uses particularly to find fault with as gluttonous. For in writing to Titus too, he said of them, Evil beasts, slow bellies. Titus 1:12, see 5:10 And Christ also blames them on this head: You devour widows’ houses Matthew 23:14, He says. And the Prophets accuse them of things of the kind. For, My beloved, He says, has waxen fat and gross, and has kicked Deuteronomy 32:15. Wherefore also Moses exhorted them, and said, When you have eaten and drunken and are full, remember the Lord your God. (ib. 6:11, 12.) And in the Gospels, they who say to Christ, What sign do you show unto us? John 6:30 pass over everything else, and remember the manna. So do they everywhere appear to be possessed with this affection. How then do you come not to be ashamed at having slaves of the belly for your teachers, when you are a brother of Christ? Now the ground of the error is this, but the mode of attack is again a different disorder, viz. flattery. For it is by fair speeches, he says, that they deceive the hearts of the simple. For their attention reaches only to words; but their meaning is not such, for it is full of fraud. And he does not say that they deceive you, but the hearts of the simple. And even with this he was not satisfied, but with a view to making this statement less grating, he says,

Source. New Advent – Translated by J. Walker, J. Sheppard and H. Browne, and revised by George B. Stevens. From Nicene and Post-Nicene Fathers, First Series, Vol. 11. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/2102.htm>.

Homily on First Corinthians (Argument)

Paul also himself suffered many things in this city; and Christ, too, in this city appears to him and says, (Act. xviii. 10), “Be not silent, but speak; for I have much people in this city:” and he remained there two years. In this city [Acts xix. 16. Corinth put here, by lapse of memory, for Ephesus]. also the devil went out, whom the Jews endeavoring to exorcise, suffered so grievously. In this city did those of the magicians, who repented, collect together their books and burn them, and there appeared to be fifty thousand. (Acts xix. 18. arguriou omitted.) In this city also, in the time of Gallio the Proconsul, Paul was beaten before the judgment seat.

Homily 1 on First Corinthians

1 Corinthians 1:1-3

4. But how shall a man find grace with God? How else, except by lowliness of mind? For God, says one, James 4:6 resists the proud, but gives grace unto the humble; and, Psalm 51:17. τεταπεινωμένην the sacrifice of God is a broken spirit, and a heart that is brought low God will not despise. For if with men humility is so lovely, much more with God. Thus both they of the Gentiles found grace and the Jews no other way fell from grace; Romans 10:13 for they were not subject unto the righteousness of God. The lowly man of whom I am speaking, is pleasing and delightful to all men, and dwells in continual peace, and has in him no ground for contentions. For though you insult him, though you abuse him, whatsoever you say, he will be silent and will bear it meekly, and will have so great peace towards all men as one cannot even describe. Yea, and with God also. For the commandments of God are to be at peace with men: and thus our whole life is made prosperous, through peace one with another. For no man can injure God: His nature is imperishable, and above all suffering. Nothing makes the Christian so admirable as lowliness of mind. Hear, for instance, Abraham saying, Genesis 18:27 But I am but dust and ashes; and again, God [saying] of Moses, that Numbers 12:3 he was the meekest of all men. For nothing was ever more humble than he; who, being leader of so great a people, and having overwhelmed in the sea the king and the host of all the Egyptians, as if they had been flies; and having wrought so many wonders both in Egypt and by the Red Sea and in the wilderness, and received such high testimony, yet felt exactly as if he had been an ordinary person, and as a son-in-law was humbler than his father-in-law, Exodus 18:24 and took advice from him, and was not indignant, nor did he say, What is this? After such and so great achievements, are you come to us with your counsel? This is what most people feel; though a man bring the best advice, despising it, because of the lowliness of the person. But not so did he: rather through lowliness of mind he wrought all things well. Hence also he despised the courts of kings, Hebrews 11:24-26 since he was lowly indeed: for the sound mind and the high spirit are the fruit of humility. For of how great nobleness and magnanimity, do you think, was it a token, to despise the kingly palace and table? Since kings among the Egyptians are honored as gods, and enjoy wealth and treasures inexhaustible. But nevertheless, letting go all these and throwing away the very sceptres of Egypt, he hastened to join himself unto captives, and men worn down with toil, whose strength was spent in the clay and the making of bricks, men whom his own slaves abhorred, (for, says he ἐβδελύσσοντο, Septuagint. Exodus 1:2 The Egyptians abhorred them;) unto these he ran and preferred them before their masters. From whence it is plain, that whoever is lowly, the same is high and great of soul. For pride comes from an ordinary mind and an ignoble spirit, but moderation, from greatness of mind and a lofty soul.

Homily 2 on First Corinthians

1 Corinthians 1:9

These things, by a kind of divine art he inserts thus early, lest after the vehemence of the reproofs they might fall into despair. For assuredly God’s part will ensue, if we be not quite impatient of His rein. (ἀφηνιάσωμεν) As the Jews, being called, would not receive the blessings; but this was no longer of Him that called, but of their lack of sense. For He indeed was willing to give, but they, by refusing to receive, cast themselves away. For, had He called to a painful and toilsome undertaking, not even in that case were they pardonable in making excuse; however, they would have been able to say that so it was: but if the call be unto cleansing, Comp. 1 Corinthians 1:4-7 and righteousness, and sanctification, and redemption, and grace, and a free gift, and the good things in store, which eye has not seen, nor ear heard; and it be God that calls, and calls by Himself; what pardon can they deserve, who come not running to Him? Let no one therefore accuse God; for unbelief comes not of Him that calls, but of those who start away (ἀποπηδῶντας) from Him.

Homily 3 on First Corinthians

1 Corinthians 1:17

But if it was ‘not by wisdom of speech,’ why did they send Apollos who was eloquent? It was not, he replies, through confidence in his power of speech, but because he was Acts 18:24-29 mighty in the Scriptures, and confuted the Jews. And besides the point in question was that the leaders and first disseminators of the word were not eloquent; since these were the very persons to require some great power, for the expulsion of error in the first instance; and then, namely at the very outset, was the abundant strength needed. Now He who could do without educated persons at first, if afterwards some being eloquent were admitted by Him, He did so not because He wanted them, but because He would make no distinctions. For as He needed not wise men to effect whatever He would, so neither, if any were afterwards found such, did He reject them on that account.

Homily 4 on First Corinthians

1 Corinthians 1:18-20

3. Now observe: when I say, He was crucified; the Greek says, And how can this be reasonable? Himself He helped not when undergoing crucifixion and sore trial at the moment of the Cross: how then after these things did He rise again and help others? For if He had been able, before death was the proper time. (For this the Jews actually said.) Matthew 27:41-42 But He who helped not Himself, how helped he others? There is no reason in it, says he. True, O man, for indeed it is above reason; and unspeakable is the power of the Cross. For that being actually in the midst of horrors, He should have shown Himself above all horrors; and being in the enemy’s hold should have overcome; this comes of Infinite Power. For as in the case of the Three Children, their not entering the furnace would not have been so astonishing, as that having entered in they trampled upon the fire — and in the case of Jonah, it was a greater thing by far, after he had been swallowed by the fish, to suffer no harm from the monster, than if he had not been swallowed at all — so also in regard of Christ; His not dying would not have been so inconceivable, as that having died He should loose the bands of death. Say not then, why did He not help Himself on the Cross? for He was hastening on to close conflict with death himself. (See Hooker, E. P. v. 48. 9.) He descended not from the Cross, not because He could not, but because He would not. For Him Whom the tyranny of death restrained not, how could the nails of the Cross restrain?

1 Corinthians 1:20-21

Hath not God made foolish the wisdom of this world? Where is the wise? Where the Scribe? Where the disputer of this world? Hath not God made foolish the wisdom of this world? For seeing that in the wisdom of God the world through its wisdom knew God, it was God’s good pleasure through the foolishness of the preaching to save them that believe. Having said, It is written, I will destroy the wisdom of the wise, He subjoins demonstration from facts, saying, Where is the wise? Where the Scribe? at the same time glancing at both Gentiles and Jews. For what sort of philosopher, which among those who have studied logic, which of those knowing in Jewish matters, has saved us and made known the truth? Not one. It was the fisherman’s work, the whole of it.

1 Corinthians 1:22-24

5. Next, to show the power of the Cross, he says, For Jews ask for signs and Greeks seek after wisdom: but we preach Christ crucified, unto Jews a stumbling-block, and unto Greeks foolishness; but unto them that are called, both Jews and Greeks, Christ the Power of God, and the Wisdom of God.

Vast is the import of the things here spoken! For he means to say how by contraries God has overcome, and how the Gospel is not of man. What he says is something of this sort. When, says he, we say unto the Jews, Believe; they answer, Raise the dead, Heal the demoniacs, Show unto us signs. But instead thereof what say we? That He was crucified, and died, who is preached. And this is enough, not only to fail in drawing over the unwilling, but even to drive away those even who are willing. Nevertheless, it drives not away, but attracts and holds fast and overcomes.

Again; the Greeks demand of us a rhetorical style, and the acuteness of sophistry. But preach we to these also the Cross: and that which, in the case of the Jews seemed to be weakness, this in the case of the Greeks is foolishness. Wherefore, when we not only fail in producing what they demand, but also produce the very opposites of their demand; (for the Cross has not merely no appearance of being a sign sought out by reasoning, but even the very annihilation of a sign — is not merely deemed no proof of power, but a conviction of weakness — not merely no display of wisdom, but a suggestion of foolishness;)— when therefore they who seek for signs and wisdom not only receive not the things which they ask, but even hear the contrary to what they desire, and then by means of contraries are persuaded — how is not the power of Him that is preached unspeakable? As if to some one tempest-tost and longing for a haven, you were to show not a haven but another wilder portion of the sea, and so could make him follow with thankfulness? Or as if a physician could attract to himself the man that was wounded and in need of remedies, by promising to cure him not with drugs, but with burning of him again! For this is a result of great power indeed. So also the Apostles prevailed, not simply without a sign, but even by a thing which seemed contrary to all the known signs. Which thing also Christ did in the case of the blind man. For when He would heal him, He took away the blindness by a thing that increased it: i.e. He put on clay. John 9:6 As then by means of clay He healed the blind man, so also by means of the Cross He brought the world to Himself. That certainly was adding an offense, not taking an offense away. So did He also in creation, working out things by their contraries. With sand, for instance, He walled in the sea, having made the weak a bridle to the strong. He placed the earth upon water, having taken order that the heavy and the dense should be borne on the soft and fluid. By means of the prophets again with a small piece of wood He raised up iron from the bottom. 2 Kings 6:5-7 In like manner also with the Cross He has drawn the world to Himself. For as the water bears up the earth, so also the Cross bears up the world. You see now, it is proof of great power and wisdom, to convince by means of the things which tell directly against us. Thus the Cross seems to be matter of offense; and yet far from offending, it even attracts.

1 Corinthians 1:25

8. For that the Gospel is divine, even from hence is evident; namely, whence could it have occurred to twelve ignorant men to attempt such great things? Who sojourned in marshes, in rivers, in deserts; who never at any time perhaps had entered into a city nor into a forum;— whence did it occur, to set themselves in array against the whole world? For that they were timid and unmanly, he shows who wrote of them, not apologizing, nor enduring to throw their failings into the shade: which indeed of itself is a very great token of the truth. What then does he say about them? That when Christ was apprehended, after ten thousand wonders, they fled; and he who remained, being the leader of the rest, denied. Whence was it then that they who when Christ was alive endured not the attack of the Jews; now that He was dead and buried, and as you say, had not risen again, nor had any talk with them, nor infused courage into them — whence did they set themselves in array against so great a world? Would they not have said among themselves, what means this? Himself He was not able to save, and will He protect us? Himself He defended not when alive, and will He stretch out the hand unto us now that he is dead? Himself, when alive, subdued not even one nation; and are we to convince the whole world by uttering His Name? How, I ask, could all this be reasonable, I will not say, as something to be done, but even as something to be imagined? From whence it is plain that had they not seen Him after He was risen, and received most ample proof of his power, they would not have ventured so great a cast.

9. For suppose they had possessed friends innumerable; would they not presently have made them all enemies, disturbing ancient customs, and removing their father’s landmarks? (ὅρια Ms. Reg. ἔθη Ben.) But as it was, they had them for enemies, all, both their own countrymen and foreigners. For although they had been recommended to veneration by everything external, would not all men have abhorred them, introducing a new polity? But now they were even destitute of everything; and it was likely that even on that account all would hate and scorn them at once. For whom will you name? The Jews? Nay, they had against them an inexpressible hatred on account of the things which had been done unto the Master. The Greeks then? Why, first of all, these had rejected one not inferior to them; and no man knew this so well as the Greeks. For Plato, who wished to strike out a new form of government, or rather a part of government; and that not by changing the customs relating to the gods, but merely by substituting one line of conduct for another; was cast out of Sicily, and went near to lose his life. This however did not ensue: so that he lost his liberty alone. And had not a certain Barbarian been more gentle than the tyrant of Sicily, nothing could have rescued the philosopher from slavery throughout life in a foreign land. And yet it is not all one to innovate in affairs of the kingdom, and in matters of religious worship. For the latter more than anything else causes disturbance and troubles men. For to say, let such and such an one marry such a woman, and let the guardians [of the commonwealth] exercise their guardianship so and so, is not enough to cause any great disturbance: and especially when all this is lodged in a book, and no great anxiety on the part of the legislator to carry the proposals into practice. On the other hand, to say, they be no gods which men worship, but demons; He who was crucified is God; ye well know how great wrath it kindled, how severely men must have paid for it, what a flame of war it fanned.

Homily 5 on First Corinthians

1 Corinthians 1:30-31

And, what is more, what made them expect to convince their hearers, by inviting them to heaven and the mansions above? Even had they been brought up in honor, and wealth, and power, and erudition, not even so would it have been at all likely that they should be roused to so burthensome an undertaking. However, there would have been somewhat more of reason in their expectation. But as the case now stands, some of them had been occupied about lakes, some about hides , some about the customs: than which pursuits nothing is more unprofitable towards philosophy, and the persuading men to have high imaginations: and especially when one has no example to show. Nay, they had not only no examples to make their success likely, but they had examples against all likelihood of success, and those within their own doors. (ἔναυλα) For many for attempting innovations had been utterly extinguished, I say not among the Greeks, for all that was nothing, but among the Jews themselves at that very time; who not with twelve men, but with great numbers had applied themselves to the work. Thus both Theudas and Judas, having great bodies of men, perished together with their disciples. And the fear arising from their examples was enough to control these, had they not been strongly persuaded that victory without divine power was out of the question.

And why, if He rose not again, did they preach that He was risen? Because they loved Him, you will say. But surely, it was likely that they would hate Him afterwards, for deceiving and betraying them; and because, having lifted them up with innumerable hopes, and divorced them from house, and parents, and all things, and set in hostility against them the entire nation of Jews, He had betrayed them after all. And if indeed the thing were of weakness, they might have pardoned it; but now it would be deemed a result of exceeding malice. For He ought to have spoken the truth, and not have promised heaven, being a mortal man, as you say. So that the very opposite was the likely line for them to take; to proclaim the deception, and declare Him a pretender and imposter. Thus again would they have been rid of all their perils; thus have put an end to the war. Moreover, seeing that the Jews gave money unto the soldiers to say that they stole the body, if the disciples had come forward and said, We stole Him, He is not risen again, what honor would they not have enjoyed? Thus it was in their power to be honored, nay, crowned. Why then did they for insults and dangers barter away these things, if it was not some Divine power which influenced them, and proved mightier than all these?

8. Besides, what had they to say when they went forth? For the passion indeed all the world knew: for He had been hanged on high, upon the frame of wood, (ἰκρίου) and in mid-day, and in a chief city, and at a principal feast and that from which it was least permitted that any should be absent. But the resurrection no man saw of those who were without: which was no small impediment to them in working conviction. Again, that He was buried, was the common talk of all: and that His disciples stole His body, the soldiers and all the Jews declared: but that He had risen again, no one of them who were without knew by sight. Upon what ground then did they expect to convince the world? For if, while miracles were taking place, certain soldiers were persuaded to testify the contrary, upon what ground did these expect without miracles to do the work of preachers, and without having a farthing to convince land and sea concerning the resurrection? Again, if through desire of glory they attempted this, so much the rather would they have ascribed doctrines each one to himself, and not to Him that was dead and gone. Will it be said, men would not have believed them? And which of the two was the likelier, being preached, to win their belief? He that was apprehended and crucified, or those who had escaped the hands of the Jews?

9. Next, tell me with what view were they to take such a course? They did not immediately, leaving Judæa, go into the Gentile cities, but went up and down within its limit. But how, unless they worked miracles, did they convince? For if such they really wrought, (and work them they did,) it was the result of God’s power. If on the other hand they wrought none and prevailed, much more wonderful was the event. Knew they not the Jews— tell me — and their evil practice, and their soul full of grudgings? For they stoned even Moses, Numbers 14:10, comp. Exodus 17:4 after the sea which they had crossed on foot; after the victory, and that marvellous trophy which they raised without blood, by means of his hands, over the Egyptians who had enslaved them; after the manna; after the rocks, and the fountains of rivers which break out thence; after ten thousand miracles in the land of Egypt and the Red Sea and the wilderness. Jeremiah they cast into a pit, and many of the prophets they slew. Hear, for example, what says Elias, after that fearful famine, and the marvellous rain, and the torch which he brought down from heaven, and the strange holocaust; driven, as he was, to the very extreme edge of their country: Lord, your prophets they have killed, your altars they have dug down, and I am left alone, and they seek my life. 1 Kings 19:10 Yet were not those (who were so persecuted) disturbing any of the established rules. Tell me then, what ground had men for attending to these of whom we are speaking? For, on one hand, they were meaner persons than any of the prophets; on the other, they were introducing just such novelties as had caused the Jews to nail even their Master to the Cross.

And in another way, too, it seemed less unaccountable for Christ to utter such things than for them; for He, they might suppose, acted thus to acquire glory for himself; but these they would have hated even the more, as waging war with them in behalf of another.

10. But did the laws of the Romans help them? Nay, by these they were more involved in difficulties. For their language was, John 19:12 Whosoever makes himself a king is not Cæsar’s friend. So that this alone was a sufficient impediment to them, that of Him who was accounted an usurper they were first disciples, and afterwards desirous to strengthen His cause. What in the world then set them upon rushing into such great dangers? And by what statements about Him would they be likely to gain credit? That He was crucified? That He was born of a poor Jewish woman who had been betrothed to a Jewish carpenter? That He was of a nation hated by the world? Nay, all these things were enough not only to fail of persuading and attracting the hearers, but also to disgust every one; and especially when affirmed by the tent-maker and the fisherman. Would not the disciples then bear all these things in mind? Timid nature can imagine more than the reality, and such were their natures. Upon what ground then did they hope to succeed? Nay, rather, they had no hope, there being things innumerable to draw them aside, if so be that Christ had not risen. Is it not quite plain even unto most thoughtless that unless they had enjoyed a copious and mighty grace, and had received pledges of the resurrection, they would have been unable, I say not, to do and undertake these things, but even so much as to have them in their minds? For if when there were so great hinderances, in the way of their planning, I say not of their succeeding, they yet both planned and brought to effect and accomplishing things greater than all expectation, every one, I suppose, can see that not by human power but by divine grace they wrought things.

Homily 6 on First Corinthians

6. Besides if signs be what you seek after, even now you may see signs, although not of the same kind; the numberless predictions and on an endless variety of subject: the conversion of the world, the self-denying (φιλοσοφίαν) course of the Barbarians, the change from savage customs, the greater intenseness of piety. What predictions? you will say. For all the things just mentioned were written after the present state of things had begun. When? Where? By whom? Tell me. How many years ago? Will you have fifty, or an hundred? They had not then, a hundred years ago, anything written at all. How then did the world retain the doctrines and all the rest, since memory would not be sufficient? How knew they that Peter was crucified? (ἀνεσκολοπίσθη) How could it have entered the minds of men who came after the events had taken place to foretell, for instance, that the Gospel should be preached in every part of the whole world? That the Jewish institutions should cease, and never return again? And they who gave up their lives for the Gospel, how would they have endured to see the Gospel adulterated? And how would the writers have won credit, miracles having ceased? And how could the writings have penetrated to the region of Barbarians, and of Indians, and unto the very bounds of the ocean, if the relators had not been worthy of credit? The writers, too, who were they? When, how, and why, did they write at all? Was it to gain glory to themselves? Why then inscribed they the books with other men’s names? Why, from a wish to recommend the doctrine. As true, or as false? For if you say, they stuck to it, as being false; their joining it at all was out of all likelihood: but if as being truth, there was no need of inventions such as you speak of. And besides, the prophecies are of such a kind, as that even until now time has been unable to force aside the predicted course of things: (ὡς μὴ δυνάσθαι βιαζὲσθαι χρόνῳ τα εἰρημένα) for the destruction indeed of Jerusalem took place many years ago; but there are also other predictions which extend along from that time until His coming; which examine as you please: for instance, this, I am with you always, even unto the end of the world: Matthew 28:20 and, Upon this Rock I will build My Church, and the gates of hell shall not prevail against it: Matthew 16:18 and, This Gospel shall be preached unto all nations: Matthew 24:14 and that which the woman which was an harlot did: and many others more than these. Whence then the truth of this prediction if indeed it were a forgery? How did the gates of hell not prevail against the Church? How is Christ always with us? For had He not been with us, the Church would not have been victorious. How was the Gospel spread abroad in every part of the world? They also who have spoken against us are enough to testify the antiquity of the books; I mean, such as Celsus and he of Batanea , who came after him. For they, I suppose, were not speaking against books composed after their time.

Homily 7 on First Corinthians

1 Corinthians 2:8

Now if they knew not, how said He unto them, John 7:28 You both know Me, and you know whence I am? Indeed, concerning Pilate the Scripture says, he knew not. see John 19:9 It is likely also that neither did Herod know. These, one might say, are called rulers of this world: but if a man were to say that this is spoken concerning the Jews also and the Priests, he would not err. For to these also He says, John 8:19 You know neither Me nor My Father. How then says He a little before, You both know Me, and you know whence I am? However, the manner of this way of knowledge and of that has already been declared in the Gospel; (Hom. 49. on St. John,) and, not to be continually handling the same topic, there do we refer our readers.

1 Corinthians 2:9-13

Where are these words written? Why, it is said to have been written, then also, when it is set down, not in words, but in actual events, as in the historical books ; or when the same meaning is expressed, but not in the very same words, as in this place: for the words, They to whom it was not told about Him shall see, and they who have not heard shall understand, Isaiah 52:15; Septuagint. Comp. Romans 15:21; Isaiah 64:4 are the same with the things which eye has not seen, nor ear heard. Either then this is his meaning, or probably it was actually written in some books, and the copies have perished. For indeed many books were destroyed, and few were preserved entire even in the first captivity. And this is plain, in those which remain to us. For the Apostle says Acts 3:24 From Samuel and the Prophets which follow after they have all spoken concerning Him: and these their words are not entirely extant. Paul, however, as being learned in the law and speaking by the Spirit, would of course know all with accuracy. And why speak I of the captivity? Even before the captivity many books had disappeared; the Jews having rushed headlong to the last degree of impiety: and this is plain from the end of the fourth book of Kings, 2 Kings 22:8; 2 Chronicles 34:14 for the book of Deuteronomy could hardly be found, having been buried somewhere in a dunghill.

1 Corinthians 2:14-16

It is necessary then to lay it aside first. What then, some man will say; is the wisdom from without stigmatized? And yet it is the work of God. How is this clear? Since He made it not, but it was an invention of yours. For in this place he calls by the term wisdom curious research and superfluous elegance of words. But should any one say that he means the human understanding; even in this sense the fault is yours. For you bring a bad name upon it, who makest a bad use of it; who to the injury and thwarting of God demandest from it things which indeed it never had. Since then you boast therein and fightest with God, He has exposed its weakness. For strength of body also is an excellent thing, but when Cain used it not as he ought, God disabled him and made him tremble Genesis 4:12-14. Septuagint. sighing and trembling, rec. ver. fugitive and vagabond. Wine also is a good thing; but because the Jews indulged in it immoderately, God prohibited the priests entirely from the use of the fruit. And since thou also hast abused wisdom unto the rejecting of God, and hast demanded of it more than it can do of its own strength; in order to withdraw you from human hope, he has showed you its weakness.

14. I was saying not long ago, that it would not have entered the Apostles’ thoughts to preach what they did preach, had they not enjoyed Divine Grace; and that so far from succeeding, they would not even have devised such a thing. Well then, let us also today prosecute the same subject in our discourse; and let us show that it was a thing impossible so much as to be chosen or thought of by them, if they had not had Christ among them: not because they were arrayed, the weak against the strong, not because few against many, not because poor against rich, not because unlearned against wise, but because the strength of their prejudice, too, was great. For you know that nothing is so strong with men as the tyranny of ancient custom. So that although they had not been twelve only, and not so contemptible, and such as they really were, but another world as large as this, and with an equivalent number arrayed on their side, or even much greater; even in this case the result would have been hard to achieve. For the other party had custom on their side, but to these their novelty was an obstacle. For nothing so much disturbs the mind, though it be done for some beneficial purpose, as to innovate and introduce strange things, and most of all when this is done in matters relating to divine worship and the glory of God. And how great force there is in this circumstance I will now make plain; first having made the following statement that there was added also another difficulty with regard to the Jews. For in the case of the Greeks, they destroyed both their gods and their doctrines altogether; but not so did they dispute with the Jews, but many of their doctrines they abolished, while the God who had enacted the same they bade them worship. And affirming that men should honor the legislator, they said, obey not in all respects the law which is of Him; for instance, in the keeping the Sabbath, or observing circumcision, or offering sacrifices, or doing any other like thing. So that not only was custom an impediment, but also the fact, that when they bade men worship God, they bade them break many of His laws.

And that you may learn how great is the strength of custom, it has oftentimes prevailed over the commands of God. And why do I say, commands? Even over very blessings. For so the Jews when they had manna, required garlic; enjoying liberty they were mindful of their slavery; and they were continually longing for Egypt, because they were accustomed to it. Such a tyrannical thing is custom.

17. Well; such was the nature of the precepts. But let us see whether the doctrine was attractive. Nay, in this respect also there was enough to frighten away the unbelievers. For what said the preachers? That we must worship the crucified, and count Him as God, who was born of a Jewish woman. Now who would have been persuaded by these words, unless divine power had led the way? That indeed He had been crucified and buried, all men knew; but that He had risen again and ascended, no one save the Apostles had seen.

Homily 11 on First Corinthians

1 Corinthians 4:3-5

It is necessary then, before all other things, to be right in this, that we never despond, nor despair of our salvation. Next, we must look not only upon the examples of those who have done well, but also upon the sufferings of those who have persisted in sin. For as we have considered Zacchæus, and Matthew, even so ought we also to take account of Judas, and Gehazi, and Ahar, [perhaps Achan, Josh. vii.] and Ahab, and Ananias, and Sapphira, in order that by the one, we may cast out all despair, and by the other cut off all indolence; and that the soul become not reckless of the remedies suggested. And let us teach them of themselves to say what the Jews said on that day, approaching unto Peter, Acts 2:37, cf. 16:30 What must we do to be saved? And let them hear what they must do.

Homily 13 on First Corinthians

1 Corinthians 4:16

For this cause he was more awful than the Mercy Seat and the Cherubim. For no such voice went out from them as from hence; but from them it talked with men chiefly about things of sense, from the tongue of Paul on the other hand about the things above the heavens. Again, from the Mercy Seat it spoke oracles to the Jews alone; but from hence to the whole world: and there it was by things without life; but here by a soul instinct with virtue.

And will you see also the back, resembling as it does the other members? Hear what he says about this also. 2 Corinthians 11:24-25 Five times I received of the Jews forty stripes save one; thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep.

Homily 14 on First Corinthians

1 Corinthians 4:21

7. Nay, you reply, I say not that, but why has not virtue a broad way? In good truth if we be willing, its way is very easy. For whether is easier, tell me; to dig through a wall and take other men’s goods and so be cast into prison; or to be content with what you have and freed from all fear? I have not however said all. For whether is easier, tell me; to steal all men’s goods and revel in few of them for a short time, and then to be racked and scourged eternally; or having lived in righteous poverty for a short time, to live ever after in delights? (For let us not enquire as yet which is the more profitable, but for the present, which is the more easy.) Whether again is it pleasanter, to see a good dream and to be punished in reality; or after having had a disagreeable dream to be really in enjoyment? Of course the latter. Tell me then, In what sense do you call virtue harsh? I grant, it is harsh, tried by comparison with our carelessness. However, that it is really easy and smooth, hear what Christ says, Matthew 11:30 My yoke is easy, and My burden is light. But if you perceive not the lightness, plainly it is for want of courageous zeal; since where that is, even heavy things are light; and by the same rule where it is not, even light things are heavy. For tell me, what could be sweeter and more easily obtained than the banquet of manna? Yet the Jews were discontented, though enjoying such delightful fare. What more bitter than hunger and all the other hardships which Paul endured? Yet he leaped up, and rejoiced, and said, Colossians 1:24 Now I rejoice in my sufferings. What then is the cause? The difference of the mind. If then you frame this as it ought to be, you will see the easiness of virtue.

Homily 15 on First Corinthians

1 Corinthians 5:7-8

7. However, not on this account only does he remind them of the unleavened bread, but also to point out the affinity of the Old Testament with the New; and to point out also that it was impossible, after the unleavened bread, again to enter into Egypt; but if any one chose to return, he would suffer the same things as did they. For those things were a shadow of these; however obstinate the Jew may be. Wherefore should you enquire of him, he will speak, no great thing, rather it is great which he will speak of, but nothing like what we speak of: because he knows not the truth. For he for his part will say, the Egyptians who detained us were so changed by the Almighty that they themselves urged and drove us out, who before held us forcibly; they did not suffer us so much as to leaven our dough. But if a man asks me, he shall hear not of Egypt nor of Pharaoh; but of our deliverance from the deceit of demons and the darkness of the devil: not of Moses but of the Son of God; not of a Red Sea but of a Baptism overflowing with ten thousand blessings, where the old man is drowned.

Again, should you ask the Jew why he expels all leaven from all his borders; here he will even be silent and will not so much as state any reason. And this is because, although some indeed of the circumstances were both types of things to come, and also due to things then happening; yet others were not so, that the Jews might not deal deceitfully; that they might not abide in the shadow. For tell me, what is the meaning of the Lamb’s being a Male, and Unblemished, and a year old, and of, a bone shall not be broken? and what means the command to call the neighbors also, Exodus 12:4 and that it should be eaten standing and in the evening; or the fortifying the house with blood? He will have nothing else to say but over and over all about Egypt. But I can tell you the meaning both of the Blood, and of the Evening, and the Eating all together, and of the rule that all should be standing.

8. But first let us explain why the leaven is cast out of all their borders. What then is the hidden meaning? The believer must be freed from all iniquity. For as among them he perishes with whomsoever is found old leaven, so also with us wheresoever is found iniquity: since of course the punishment being so great in that which is a shadow, in our case it cannot choose but be much greater. For if they so carefully clear their houses of leaven , and pry into mouse-holes; much more ought we to search through the soul so as to cast out every unclean thought.

This however was done by them of late ; but now no longer. For every where there is leaven, where a Jew is found. For it is in the midst of cities that the feast of unleavened bread is kept: a thing which is now rather a game at play than a law. For since the Truth has come, the Types have no longer any place.

Homily 16 on First Corinthians

1 Corinthians 6:8-10

Many have attacked this place as extremely severe, since he places the drunkard and the reviler with the adulterer and the abominable and the abuser of himself with mankind. And yet the offenses are not equal: how then is the award of punishment the same? What shall we say then? First, that drunkenness is no small thing nor reviling, seeing that Christ Himself delivered over to hell him that called his brother Fool. And often that sin has brought forth death. Again, the Jewish people too committed the greatest of their sins through drunkenness. In the next place, it is not of punishment that he is so far discoursing, but of exclusion from the kingdom. Now from the kingdom both one and the other are equally thrust out; but whether in hell they will find any difference, it belongs not to this present occasion to enquire. For that subject is not before us just now.

Homily 18 on First Corinthians

1 Corinthians 6:19-20

But as these things are, so also even now are there some who are emulous of these children: who say, your gods we serve not, and your images we worship not; but both the furnace of poverty we endure and all other distress, for the sake of God’s laws. And the wealthy for their part, even as those at that time, oftentimes, worship this image too and are burnt. But those who possess nothing despite even this, and although in poverty, are more in the dew than those who live in affluence. Even as at that time they who cast into the fire were burnt up; but those in the midst of it found themselves in dew as it were rain. Then also that tyrant was more burnt up with the flame, his wrath kindling him violently, than those children. As to them, the fire had no power even to touch the ends of their hair: but more fiercely than that fire did wrath burn up his mind. For consider what a thing it was that with so many to look on, he should be scorned by captive children. And it was a sign that his taking their city also had not been through his own might, but by reason of the sin of the multitude among them. Since if he had not the power to overcome these men in chains, and that when they were cast into a furnace, how could he have overcome the Jews in regular warfare, had they been all such as these? From which it is plain that the sins of the multitude betrayed the city.

Homily 19 on First Corinthians

1 Corinthians 7:23-24

Would you like to see yet another man under severe orders from a hard mistress, and without spirit to disobey any of them? Consider Cain, what commands were laid on him by his envy. She ordered him to slay his brother, to lie unto God, to grieve his father, to cast off shame; and he did it all, and in nothing refused to obey. And why marvel that over a single person so great should be the power of this mistress? She has often destroyed entire nations. For instance, the Midianitish women took the Jews, and all but bound them in captivity; their own beauty kindling desire, was the means of their vanquishing that whole nation. Paul then to cast out this sort of slavery, said, Become not servants of men; that is, Obey not men commanding unreasonable things: nay, obey not yourselves. Then having raised up their mind and made it mount on high, he says,

Homily 20 on First Corinthians

1 Corinthians 8:7

8. But some being used to the idol eat as of a thing sacrificed to an idol, and their conscience being weak is defiled. They still tremble at idols, he says. For tell me not of the present establishment, and that you have received the true religion from your ancestors. But carry back your thoughts to those times, and consider when the Gospel was just set on foot, and impiety was still at its height, and altars burning, and sacrifices and libations offering up, and the greater part of men were Gentiles; think, I say, of those who from their ancestors had received impiety, and who were the descendants of fathers and grandfathers and great-grandfathers like themselves, and who had suffered great miseries from the demons. How must they have felt after their sudden change! How would they face and tremble at the assaults of the demons! For their sake also he employs some reserve, saying, But some with conscience of the things sacrificed to an idol.  Thus he neither exposed them openly, not to strike them hard; nor does he pass by them altogether: but makes mention of them in a vague manner, saying, Now some with conscience of the idol even until now eat as of a thing sacrificed to an idol; that is, with the same thoughts as they did in former times: ‘and their conscience being weak is defiled;’ not yet being able to despise and once for all laugh them to scorn, but still in some doubt. Just as if a man were to think that by touching a dead body he should pollute himself according to the Jewish custom, and then seeing others touching it with a clear conscience, but not with the same mind touching it himself, would be polluted. This was their state of feeling at that time. For some, says he, with conscience of the idol do it even until now. Not without cause did he add, even until now; but to signify that they gained no ground by their refusing to condescend. For this was not the way to bring them in, but in some other way persuading them by word and by teaching.

Homily 21 on First Corinthians

1 Corinthians 9:9-10

And on what account has he mentioned this, having the example of the priests? Wishing to establish it far beyond what the case required. Further, lest any should say, And what have we to do with the saying about the oxen? he works it out more exactly, saying, Is it for the oxen that God cares; Does God then, tell me, take no care for oxen? Well, He does take care of them, but not so as to make a law concerning such a thing as this. So that had he not been hinting at something important, training the Jews to mercy in the case of the brutes, and through these, discoursing with them of the teachers also; he would not have taken so much interest as even to make a law to forbid the muzzling of oxen.

Homily 22 on First Corinthians

1 Corinthians 9:13-14

And the part of the priests, as far as possible, he exalts, saying, They which minister about sacred things, and they that wait upon the altar, thereby intending to point out their continual servitude and patience. Again, as he had spoken of the priests among the Jews, viz. both the Levites and the Chief Priests, so he has expressed each of the orders, both the inferior and the superior; the one by saying, they which minister about sacred things, and the other by saying, they which wait upon the altar. For not to all was one work commanded; but some were entrusted with the coarser, others with the more exalted offices. Comprehending therefore all these, lest any should say, why talk to us of the old law? Do you not know that ours is the time of more perfect commandments? after all those topics he placed that which is strongest of all, saying,

1 Corinthians 9:20

And I became, says he, to the Jews as a Jew, that I might gain Jews. And how did this take place? When he circumcised that he might abolish circumcision. Wherefore he said not, a Jew, but, as a Jew, which was a wise arrangement. What do you say? The herald of the world and he who touched the very heavens and shone so bright in grace, does he all at once descend so low? Yea. For this is to ascend. For you are not to look to the fact only of his descending, but also to his raising up him that was bowed down and bringing him up to himself.

To them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law. Either it is the explanation of what went before, or he hints at some other thing besides the former: calling those Jews, who were such originally and from the first: but under the law, the proselytes, or those who became believers and yet adhered to the law. For they were no longer as Jews, yet ‘under the law.’ And when was he under the law? When he shaved his head; when he offered sacrifice.  Now these things were done, not because his mind changed, (since such conduct would have been wickedness,) but because his love condescended. For that he might bring over to this faith those who were really Jews, he became such himself not really, showing himself such only, but not such in fact nor doing these things from a mind so disposed. Indeed, how could he, zealous as he was to convert others also, and doing these things only in order that he might free others who did them from that degradation?

1 Corinthians 9:21

To them that are without law, as without law. These were neither Jews, nor Christians, nor Greeks; but ‘outside of the Law,’ as was Cornelius, and if there were any others like him. For among these also making his appearance, he used to assume many of their ways. But some say that he hints at his discourse with the Athenians from the inscription on the altar, and that so he says, to them that are without law, as without law.

1 Corinthians 9:23

That is, that I may seem also myself to have added some contribution of my own, and may partake of the crowns laid up for the faithful. For as he spoke of living of the Gospel, i.e., of the believers; so also here, that I may be a joint partaker in the Gospel, that I may be able to partake with them that have believed in the Gospel. Do you perceive his humility, how in the recompense of rewards he places himself as one of the many, though he had exceeded all in his labors? Whence it is evident that he would in his reward also. Nevertheless, he claims not to enjoy the first prize, but is content if so be he may partake with the others in the crowns laid up for them. But these things he said, not because he did this for any reward, but that hereby at least he might draw them on, and by these hopes might induce them to do all things for their brethren’s sake. Do you see his wisdom! Do you see the excellency of his perfection? How he wrought beyond the things commanded, not receiving when it was lawful to receive. Do you see the exceeding greatness of his condescension? How he that was under law to Christ, and kept that highest law, to them that were without law, was as one without law, to the Jews, as a Jew, in either kind showing himself preeminent, and surpassing all.

Homily 23 on First Corinthians

1 Corinthians 10:7-8

Neither let us commit fornication, as some of them committed. Wherefore does he here make mention of fornication again, having so largely discoursed concerning it before? It is ever Paul’s custom when he brings a charge of many sins, both to set them forth in order and separately to proceed with his proposed topics, and again in his discourses concerning other things to make mention also of the former: which thing God also used to do in the Old Testament, in reference to each several transgression, reminding the Jews of the calf and bringing that sin before them. This then Paul also does here, at the same time both reminding them of that sin, and teaching that the parent of this evil also was luxury and gluttony. Wherefore also he adds, Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

1 Corinthians 10:12

6. Now the Apostle’s word, as we have seen, was, Wherefore let him that thinks he stands take heed lest he fall; but we cannot say even this; all of us, so to speak, having fallen, and lying prostrate on the ground. For to whom am I to say this? To him that commits extortion every day? Nay, he lies prostrate with a mighty fall. To the fornicator? He too is cast down to the ground. To the drunkard? He also is fallen, and knows not even that he is fallen. So that it is not the season for this word, but for that saying of the prophet which he spoke even to the Jews, Jeremiah 8:4— He that falls, does he not rise again? For all are fallen, and to rise again they have no mind. So that our exhortation is not concerning the not falling, but concerning the ability of them that are fallen to arise. Let us rise again then, late though it be, beloved, let us rise again, and let us stand nobly. How long do we lie prostrate? How long are we drunken, besotted with the excessive desire of the things of this life? It is a meet opportunity now to say, Jeremiah 6:10 To whom shall I speak and testify? So deaf are all men become even to the very instruction of virtue, and thence filled with abundance of evils. And were it possible to discern their souls naked; as in armies when the battle is ended one may behold some dead, and some wounded, so also in the Church we might see. Wherefore I beseech and implore you, let us stretch out a hand to each other and thoroughly raise ourselves up. For I myself am of them that are smitten, and require one to apply some remedies.

Homily 24 on First Corinthians

1 Corinthians 10:15

Thus also he more elevates the hearer, when he discourses not as commanding nor as laying down the law, but as advising with them and as actually pleading before them. For with the Jews, as more foolishly and childishly disposed, God did not so discourse, nor did He in every instance acquaint them with the reasons of the commands, but merely enjoined them; but here, because we have the privilege of great liberty, we are even admitted to be counsellors. And he discourses as with friends, and says, I need no other judges, do ye yourselves pass this sentence upon me, I take you for arbiters.

1 Corinthians 10:18

But do thou, I pray, consider, how with regard to the Jews he said not, they are par-takers with God, but, they have communion with the altar; for what was placed thereon was burnt: but in respect to the Body of Christ, not so. But how? It is a Communion of the Lord’s Body. For not with the altar, but with Christ Himself, do we have communion.

1 Corinthians 10:22

Do we provoke the Lord to jealousy? are we stronger than He? i.e., Are we tempting Him, whether He is able to punish us, and irritating Him by going over to the adversaries and taking our stand with His enemies? And this he said, reminding them of an ancient history and of their fathers’ transgression. Wherefore also he makes use of this expression, which Moses likewise of old used against the Jews, accusing them of idolatry in the person of God. For they, says He, moved Me to jealousy with that which is not God; they provoked Me to anger with their idols. Deuteronomy 32:21

1 Corinthians 10:23-24

Wherefore also he adds, Let no man seek his own; which he every where through the whole Epistle insists upon and in that to the Romans; when he says, For even Christ pleased not Himself: Romans 15:3 and again, Even as I please all men in all things, not seeking my own profit. 1 Corinthians 10:33 And again in this place; he does not, however, fully work it out here. That is, since in what had gone before he had established it at length, and shown that he no where seeks his own, but both to the Jews became as a Jew and to them that are without law as without law, and used not his own liberty and right at random, but to the profit of all, serving all; he here broke off, content with a few words, by these few guiding them to the remembrance of all which had been said.

Homily 25 on First Corinthians

1 Corinthians 10:25

Having said that they could not drink the cup of the Lord and the cup of the devils, and having once for all led them away from those tables, by Jewish examples, by human reasonings, by the tremendous Mysteries, by the rites solemnized among the idols ; and having filled them with great fear; that he might not by this fear drive again to another extreme, and they be forced, exercising a greater scrupulosity than was necessary, to feel alarm, lest possibly even without their knowledge there might come in some such thing either from the market or from some other quarter; to release them from this strait, he says, Whatsoever is sold in the shambles, eat, asking no question. For, says he, if you eat in ignorance and not knowingly, you are not subject to the punishment: it being thenceforth a matter not of greediness, but of ignorance.

1 Corinthians 10:28-29

For why is my liberty judged by another conscience? meaning by liberty, that which is left without caution or prohibition. For this is liberty, freed from Jewish bondage. And what he means is this: God has made me free and above all reach of injury, but the Gentile knows not how to judge of my rule of life, nor to see into the liberality of my Master, but will condemn and say to himself, ‘Christianity is a fable; they abstain from the idols, they shun demons, and yet cleave to the things offered to them: great is their gluttony.’ And what then? it may be said. What harm is it to us, should he judge us unfairly? But how much better to give him no room to judge at all! For if you abstain, he will not even say this. How, say you, will he not say it? For when he sees me not making these inquiries, either in the shambles or in the banquet; what should hinder him from using this language and condemning me, as one who partakes without discrimination? It is not so at all. For you partake, not as of idol-sacrifices, but as of things clean. And if you make no nice enquiry, it is that you may signify that you fear not the things set before you; this being the reason why, whether you enter a house of Gentiles or go into the market, I suffer you not to ask questions; viz. lest you become timid and perplexed, and occasion yourself needless trouble.

1 Corinthians 10:30

But what is, why am I evil spoken of for that for which I give thanks? I, for my part, says he, give thanks to God that He has thus set me on high, and above the low estate of the Jews, so that from no quarter am I injured. But the Gentiles not knowing my high rule of life will suspect the contrary, and will say, ‘Here are Christians indulging a taste for our customs; they are a kind of hypocrites, abusing the demons and loathing them, yet running to their tables; than which what can be more senseless? We conclude that not for truth’s sake, but through ambition and love of power they have betaken themselves to this doctrine.’ What folly then would it be that in respect of those things whereby I have been so benefited as even to give solemn thanks, in respect of these I should become the cause of evil-speaking? But these things, even as it is, say you, will the Gentile allege, when he sees me not making enquiry. In no wise. For all things are not full of idol-sacrifices so that he should suspect this: nor dost you yourself taste of them as idol-sacrifices. But not then scrupulous overmuch, nor again, on the other hand, when any say that it is an idol-sacrifice, do thou partake. For Christ gave you grace and set you on high and above all injury from that quarter, not that you might be evil spoken of, nor that the circumstance which has been such a gain to you as to be matter of special thanksgiving, should so injure others as to make them even blaspheme. Nay, why, says he, do I not say to the Gentile, ‘I eat, I am no wise injured, and I do not this as one in friendship with the demons‘? Because you can not persuade him, even though you should say it ten thousand times: weak as he is and hostile. For if your brother has not yet been persuaded by you, much less the enemy and the Gentile. If he is possessed by his consciousness of the idol-sacrifice, much more the unbeliever. And besides, what occasion have we for so great trouble?

1 Corinthians 10:32

Give no occasion of stumbling, either to Jews, or to Greeks, or to the Church of God: i.e., give no handle to anyone: since in the case supposed, both your brother is offended, and the Jew will the more hate and condemn you, and the Gentile in like manner deride you even as a gluttonous man and a hypocrite.

Not only, however, should the brethren receive no hurt from us, but to the utmost of our power not even those that are without. For if we are light, and leaven, and luminaries, and salt, we ought to enlighten, not to darken; to bind, not to loosen; to draw to ourselves the unbelievers, not to drive them away. Why then do you put to flight those whom you ought to draw to you? Since even Gentiles are hurt, when they see us reverting to such things: for they know not our mind nor that our soul has come to be above all pollution of sense. And the Jews too, and the weaker brethren, will suffer the same.

Do you see how many reasons he has assigned for which we ought to abstain from the idol-sacrifices? Because of their unprofitableness, because of their needlessness, because of the injury to our brother, because of the evil-speaking of the Jew, because of the reviling of the Gentile, because we ought not to be partakers with demons, because the thing is a kind of idolatry.

Further, because he had said, give no occasion of stumbling, and he made them responsible for the injury done, both to the Gentiles and to the Jews; and the saying was grievous; see how he renders it acceptable and light, putting himself forward, and saying,

Homily 26 on First Corinthians

1 Corinthians 11:2

And discoursing concerning the idol-sacrifices, he said not that one ought to abstain from things forbidden only, but also from things permitted when offense is given: and not only not to hurt the brethren, but not even Greeks, nor Jews. Thus, give no occasion of stumbling, says he, either to Jews, or to Greeks, or to the Church of God. 1 Corinthians 10:32

1 Corinthians 11:15

And if it be given her for a covering, say you, wherefore need she add another covering? That not nature only, but also her own will may have part in her acknowledgment of subjection. For that you ought to be covered nature herself by anticipation enacted a law. Add now, I pray, your own part also, that you may not seem to subvert the very laws of nature; a proof of most insolent rashness , to buffet not only with us, but with nature also. This is why God accusing the Jews said, Ezekiel 16:21-22 You have slain your sons and your daughters: this is beyond all your abominations.

Homily 27 on First Corinthians

1 Corinthians 11:19

But what is, that they which are approved may be made manifest among you? That they may shine the more. And what he intends to say is this, that those who are unchangeable and firm are so far from being at all injured hereby, but even shows them the more, and that it makes them more glorious. For the word, that , is not every where indicative of cause, but frequently also of the event of things. Thus Christ Himself uses it, when He says, For judgement I have come into this world; that they which see not may see, and that they which see may be made blind. John 9:39 So likewise Paul in another place, when discoursing of the law, he writes, And the Law came in beside, that the trespass might abound. Romans 5:20 But neither was the law given to this end that the trespasses of the Jews might be increased: (though this did ensue:) nor did Christ come for this end that they which see might be made blind, but for the contrary; but the result was such. Thus then also here must one understand the expression, that they which are approved may be made manifest. For not at all with this view came heresies into being, that they which are approved may be made manifest, but on these heresies taking place such was the result. Now these things he said to console the poor, those of them who nobly bore that sort of contempt. Wherefore he said not, that they may become approved, but, that they which are approved may be made manifest; showing that before this also they were such, but they were mixed up with the multitude, and while enjoying such relief as was afforded them by the rich, they were not very conspicuous: but now this strife and contentiousness made them manifest, even as the storm shows the pilot. And he said not, that you may appear approved, but, that they which are approved may be made manifest, those among you who are such. For neither when he is accusing does he lay them open, that he may not render them more reckless; nor when praising, that he may not make them more boastful; but he leaves both this expression and that in suspense , allowing each man’s own conscience to make the application of what he says.

Homily 30 on First Corinthians

1 Corinthians 12:13

For in one Spirit, says he, were we all baptized into one body, whether Jews or Greeks, whether bond or free.

Now his meaning is this: that which established us to become one body and regenerated us, is one Spirit: for not in one Spirit was one baptized, and another another. And not only is that which has baptized us one, but also that unto which He baptized us, i.e., for which He baptized us, is one. For we were baptized not that so many several bodies might be formed, but that we might all preserve one with another the perfect nature of one body: i.e., that we might all be one body, into the same were we baptized.

So that both He who formed it is one, and that into which He formed it is one. And he said not, that we might all come to be of the same body; but, that we might all be one body. For he ever strives to use the more expressive phrases. And well said he, we all, adding also himself. For not even I, the Apostle, have any more than thou in this respect, says he. For you are the body even as I, and I even as thou, and we have all the same Head and have passed through the same birth-pains. Wherefore we are also the same body. And why speak I, says he, of the Jews? Since even the Gentiles who were so far off from us, He has brought into the entireness of one body. Wherefore having said, we all, he stopped not here, but added, whether Jews or Greeks, whether bond or free. Now if, having before been so far off, we were united and have become one, much more after that we have become one, we can have no right to grieve and be dejected. Yea, the difference, in fact, has no place. For if to Greeks and Jews, to bond and free, He has vouchsafed the same blessings, how can it be that after so vouchsafing He divides them, now that He has bestowed a greater perfection of unity by the supply of His gifts?

And were all made to drink of one Spirit.

Homily 31 on First Corinthians

1 Corinthians 12:26

Wherefore I beseech you, leaving this evil way, to change to a proper emulation, (for it is a violent thing, this kind of zeal, and hotter than any fire,) and to win thereby mighty blessings. Thus also Paul used to guide those of Jewish origin unto the faith, saying, If by any means I may provoke to emulation them which are my flesh, and may save some of them. Romans 11:14 For he whose emulation is like what Paul wished for does not pine when he sees the other in reputation, but when he sees himself left behind: the envious not so, but at the sight of another’s prosperity. And he is a kind of drone, injuring other men’s labors; and himself never anxious to rise, but weeping when he sees another rising, and doing every thing to throw him down. To what then might one compare this passion? It seems to me to be like as if a sluggish ass and heavy with abundance of flesh, being yoked with a winged courser, should neither himself be willing to rise, and should attempt to drag the other down by the weight of his carcass. For so this man takes no thought nor anxiety to be himself rid of this deep slumber, but does every thing to supplant and throw down him that is flying towards heaven, becoming an exact emulator of the devil: since he too, seeing man in paradise, sought not to change his own condition, but to cast him out of paradise. And again, seeing him seated in heaven and the rest hastening there, he holds to the same plan, supplanting them who are hastening there and hereby heaping up the furnace more abundantly for himself. For in every instance this happens: both he that is envied, if he be vigilant, becoming more eminent; and he that is envious, accumulating to himself more evils. Thus also Joseph became eminent, thus Aaron the priest: the conspiracy of the envious caused God once and again to give His suffrage for him, and was the occasion of the rod’s budding. Thus Jacob attained his abundant wealth and all those other blessings. Thus the envious pierce themselves through with ten thousand evils. Knowing as we do all these things, let us flee such emulation. For wherefore, tell me, do you envy? Because your brother has received spiritual grace? And from whom did he receive it? Answer me. Was it not from God? Clearly then He is the object of the enmity to Which you are committing yourself, He the bestower of the gift. Do you see which way the evil is tending, and with what sort of a point it is crowning the heap of your sins; and how deep the pit of vengeance which it is digging for you?

Homily 32 on First Corinthians

1 Corinthians 12:28

3. Then miracles, then gifts of healings.  Do you see how he again divides the healings from the power, which also he did before. For the power is more than the healing: since he that has power both punishes and heals, but he that has the gift of healings does cures only. And observe how excellent the order he made use of, when he set the prophecy before the miracles and the healings. For above when he said, To one is given by the Spirit the word of wisdom, and to another the word of knowledge, he spoke, not setting them in order, but indifferently. Here, on the other hand, he sets a first and a second rank. Wherefore then does he set prophecy first? Because even in the old covenant the matter has this order. For example, when Isaiah was discoursing with the Jews, and exhibiting a demonstration of the power of God, and bringing forward the evidence of the worthlessness of the demons, he stated this also as the greater evidence of his divinity, his foretelling things to come. Isaiah 41:22-23 And Christ Himself after working so many signs says that this was no small sign of His divinity: and continually adds, But these things have I told you, that when it has come to pass, you may believe that I am He. John 13:19; 14:29; 16:4

Homily 33 on First Corinthians

1 Corinthians 13:4-5

So also Rebecca aforetime, because she exceedingly clung to her son, both perpetrated a theft, and was not ashamed of detection, neither was she afraid, though the risk was no common one; but even when her son raised scruples to her, upon me be your curse, my son, she said. Do you see even in a woman the soul of the Apostle how, even as Paul chose, (if one may compare a small thing with a great,) to be anathema for the Jews‘ sake, Romans 9:3 so also she, that her son might be blessed, chose to be no less than accursed. And the good things she gave up to him, for she was not, it seems, to be blessed with him, but the evils she was prepared to endure herself alone: nevertheless, she rejoiced, and hasted, and this where so great a danger lay before her, and she was grieved at the delay of the business: for she feared lest Esau might anticipate them and render her wisdom vain. Wherefore also she cuts short the conversation and urges on the young man, and just permitting him to answer what had been said, states a reason sufficient to persuade him. For she said not, you say these things without reason, and in vain you fear, your father having grown old and being deprived of clearness of sight: but what? upon me be your curse, my son. Only do thou not mar the plot, nor lose the object of our chase, nor give up the treasure.

1 Corinthians 13:8

What then, says one, if they be enemies and heathens, must one hate them? One must hate, not them but their doctrine: not the man, but the wicked conduct, the corrupt mind. For the man is God’s work, but the deceit is the devil’s work. Do thou not therefore confound the things of God and the things of the devil. Since the Jews were both blasphemers, and persecutors, and injurious, and spoke ten thousand evil things of Christ. Did Paul then hate them, he who of all men most loved Christ? In no wise, but he both loved them, and did everything for their sakes: and at one time he says, My heart’s desire and my supplication to God is for them that they may be saved: Romans 10:1; 9:3 and at another, I could wish that myself were anathema from Christ for their sakes. Thus also Ezekiel seeing them slain says, Alas, O Lord, dost Thou blot out the remnant of Israel? Ezekiel 9:8 And Moses, If You will forgive their sin, forgive. Exodus 32:32

Homily 34 on First Corinthians

1 Corinthians 13:12

But that what I say may be made yet clearer, let us apply the argument to some one of the rites then performed, and then you will see how great is the difference. And if you will, let us bring forward that passover and this, and then shall you be aware of our superiority. For the Jews indeed celebrated it, but they celebrated it so as in a mirror, and darkly. But these hidden mysteries they never at any time did even conceive in their mind, nor what things they prefigured. They saw a lamb slain, and the blood of a beast, and door-posts sprinkled with it; but that the Son of God incarnate shall be slain, and shall set free the whole world, and shall grant both to Greeks and Barbarians to taste of this Blood, and shall open heaven to all, and shall offer what is there to the whole human race, and having taken His blood-stained flesh shall exalt it above the heaven, and the heaven of heavens, and, in a word, above all the hosts on high, of the angels and archangels and all the other powers, and shall cause it shining in unspeakable glory — to sit down upon the throne itself of the King, on the right hand of the Father these things, I say, no one, either of them or of the rest of mankind, either foreknew or was able ever to conceive.

1 Corinthians 13:13

9. But unless wealth be useful, says one, wherefore has it been given by God? And whence is it evident, that being rich is from God? The Scripture says, ‘The silver is Mine, and the gold is Mine,’ and to whomsoever I will, I will give it. Haggai 2:8 Here, if I were not doing an unseemly thing, I could at this moment laugh loudly, in derision of those who say these things: because as little children admitted to a King’s table, together with that food they thrust into their mouth everything that comes to hand; so also do these together with the divine Scriptures privily bring in their own notions. For this, the silver is Mine, and the gold is Mine, I know to have been spoken by the Prophet; but that, to whomsoever I will, I will give it, is not added, but is brought in by these offscourings of the people. And as to the former, why it was said, I will explain. The Prophet Haggai, because he was continually promising to the Jews after their return from Babylon, that he would show the temple in its former appearance, and some doubted of the thing spoken, and considered it to be well near impossible that after being reduced to dust and ashes, the house should appear again such as it was — he, to remove their unbelief, in the person of God says these things; as if he said, Why are you afraid? And why do ye refuse to believe? ‘The silver is Mine, and the gold is Mine,’ and I need not to borrow from others, and so to beautify the house. And to show that this is the meaning he adds, and the glory of this house, the latter glory shall be greater than the glory of the former. Let us not then bring in spiders’ webs upon the royal robe. For if any person, detected in weaving a counterfeit thread in a purple vest, is to suffer the severest punishment, much more in spiritual things; since neither is it an ordinary sin, which is hereby committed. And why say I, by adding and taking away? By a mere point, and by a mere circumstance of delivery in the reading, many impious thoughts have not seldom been brought into being.

10. Now it were right for us to dismiss you, having herein exculpated the Scripture, that you may suffer this punishment at our hands for your negligence concerning the Scriptures: but because I greatly spare you and cannot any longer bear to look on you confused and disturbed, let us also add the solution, having first mentioned the speaker, and when it was spoken, and to whom. For not alike to all does God speak, as neither do we deal alike with children and men. When then was it spoken, and by whom, and to whom? By Solomon in the Old Testament to the Jews, who knew no other than things of sense, and by these proved the power of God. For these are they who say, Can He give bread also? and, What sign showest Thou unto us? Our fathers did eat manna in the desert:— whose God is their belly. Psalm 78:24; Matthew 12:38; John 6:31; Philippians 3:19 Since then they were proving Him by these things, He says to them, This is also possible with God to make both rich and poor; not that it is of course He Himself who makes them, but that He can, when He will. Just as when he says, Who rebukes the sea, and makes it dry, and dries up all the rivers, Nahum 1:4 and yet this was never done. How then does the prophet say so? Not as though it were a doing always, but as a thing that was possible for Him to do.

Homily 35 on First Corinthians

1 Corinthians 14:19

Such was Simon, who, because he looked to vain-glory, did not even see his own advantage. Such also were the Jews, who because of this sacrificed their own salvation to the devil. Hence also did idols spring, and by this madness did the heathen philosophers excite themselves, and make shipwreck in their false doctrines. And observe the perverseness of this passion: how because of it some of them also made themselves poor, others were eager for wealth. So potent is its tyranny that it prevails even in direct contraries. Thus one man is vain of chastity, and contrariwise another of adultery; and this man of justice, and another of injustice; so of luxury and fasting, modesty and rashness, riches and poverty. I say poverty: since some of them that were with out, when it was in their power to receive, for admiration’s sake forbore to receive. But not so the Apostles: that they were pure from vainglory, they showed by their doings: in that, when some were calling them Gods and were ready to sacrifice-unto them oxen with garlands, they did not merely just forbid what was doing, but they even rent their clothes. Acts 14:13-14 And after they had set the lame man upright, when all with open mouths were gazing at them, they said, Why look ye so earnestly on us, as though by our own power we had made this man to walk ? And those, among men who admired poverty, chose to themselves a state of poverty: but these among persons who despised poverty and gave praise to wealth. And these, if they received anything, ministered to the needy. Thus, not vain-glory but benevolence, was the motive of all they did. But those quite the reverse; as enemies and pests of our common nature, and no otherwise, did they such things. Thus one sunk all his goods in the sea for no good purpose, imitating fools and madmen: and another let all his land go to sheep common. Thus they did every thing for vain-glory. But not so the Apostles; rather they both received what was given them, and distributed to the needy with so great liberality that they even lived in continual hunger. But if they had been enamored of glory, they would not have practiced this, the receiving and distributing, for fear of some suspicion arising against them. For he who throws away his own for glory, will much more refuse to receive the things of others, that he may not be accounted to stand in need of others nor incur any suspicion. But these you see both ministering to the poor, and themselves begging for them. So truly were they more loving than any fathers.

11. Will you examine also the conduct of those under grace, when from every side great was the glory of the teaching flowing round them, and will you see then also this passion cast out? Consider, I pray, this same Apostle who speaks these things, how he ever ascribes the whole to God, how of his sins he makes mention continually, but of his good deeds never, unless perchance it should be needful to correct the disciples; and even if he be compelled to do this, he calls the matter folly, and yields the first place to Peter, and is not ashamed to labor with Priscilla and Aquila, and every where he is eager to show himself lowly, not swaggering in the market place, nor carrying crowds with him, but setting himself down among the obscure. Wherefore also he said, but his bodily presence is weak. 2 Corinthians 10:10 i.e., easy to be despised, and not at all accompanied with display. And again, I pray that you do no evil, not that we may appear approved. And what marvel if he despise this glory? Seeing that he despises the glory of heaven, and the kingdom, and hell, for that which was pleasing unto Christ: for he wishes himself to be accursed from Christ for the glory of Christ. For if he says that he is willing to suffer this for the Jews‘ sake, he says it on this account that none of those without understanding might think to take to himself the promises made to them. If therefore he were ready to pass by those things, what marvel is it if he despise human things?

Homily 36 on First Corinthians

1 Corinthians 14:25

3. Having said then, that a tongue profited not, and having again qualified this statement by turning the charge upon the Jews, he proceeds to signify that it even does injury. And wherefore was it given? That it might go forth with interpretation: since without this, it has even the contrary effect among them that are without understanding. For if, says he, all speak with tongues, and there come in unbelievers or unlearned, they will say that you are mad; as indeed even the Apostles incurred the suspicion of being drunken: for these men, it says, are filled with new wine: Acts 2:13 but it is not the fault of the sign, but of their unskilfulness; therefore he added, unlearned and unbelievers, to show that the notion belongs to their ignorance and want of faith; for, as I before said, his object is to rank that gift not among things that are disparaged, but among those which do not greatly profit, and this, in order to repress them, and bring them to a necessity of seeking for an interpreter. For since the greater part looked not to this, but made use of it for display and rivalry, this is what he especially withdraws them from, intimating that their credit is injured, they bringing on themselves a suspicion of madness. And this especially is what Paul continually attempts to establish, when he wants to lead men away from anything: he shows that the person suffers loss in respect of those very things which he desires.

Homily 37 on First Corinthians

1 Corinthians 14:40

Therefore also the prophets spare no such words, wishing to extirpate the licentiousness of the Jews, but do even more nakedly inveigh against them than we do now in the things we have spoken. For so a physician wishing to remove an ulcer does not consider how he may keep his hands clean, but how he may rid the patient of the ulcer; and he who would raise on high the lowly, first makes himself lowly; and he who seeks to slay the conspirator stains himself with blood as well as the other, and this makes him the more brilliant. Since if one were to see a soldier returning from the war, stained with gore and blood and brains, he will not loathe him nor turn from him on this account, but will even admire him the more. So then let us do, when we see any one returning, covered with blood after the slaughter of his evil desire, let us the more admire him and become partakers of his battle and victory, and say to those who indulge this wild love, show us the pleasure you derive from lust; for the continent has that which comes of his victory, but thou none from any quarter. But if you should mention that which is connected with the criminal act, yet the other is more manifest and satisfactory. For you have from the enjoyment something brief and hardly apparent; but he from his conscience, has both a greater and an enduring and a sweeter joy. The company of a woman has surely no such power as self-command, to preserve the soul undisturbed and give it wings.

Homily 39 on First Corinthians

1 Corinthians 15:28

11. But what is this, When He shall deliver up the kingdom? The Scripture acknowledges two kingdoms of God, the one by appropriation , the other by creation. Thus, He is King over all, both Greeks and Jews and devils and His adversaries, in respect of His creation: but He is King of the faithful and willing and subject, in respect of His making them His own. This is the kingdom which is said also to have a beginning. For concerning this He says also in the second Psalm, Ask of Me, and I shall give You the heathen for Your inheritance. Psalm 2:8 Touching this also, He Himself said to His disciples, All authority has been given unto Me by My father, Matthew 28:18 referring all to Him that begot Him, not as though of Himself He were not sufficient, but to signify that He is a Son, and not unbegotten. This kingdom then He does deliver up, i.e., bring to a right end.

Homily 40 on First Corinthians

1 Corinthians 15:29

He takes in hand again another topic, establishing what he said at one time from what God does , and at another from the very things which they practice. And this also is no small plea for the defense of any cause when a man brings forward the gainsayers themselves as witnessing by their own actions what he affirms. What then is that which he means? Or will you that I should first mention how they who are infected with the Marcionite heresy pervert this expression? And I know indeed that I shall excite much laughter; nevertheless, even on this account most of all I will mention it that you may the more completely avoid this disease: viz., when any Catechumen departs among them, having concealed the living man under the couch of the dead, they approach the corpse and talk with him, and ask him if he wishes to receive baptism; then when he makes no answer, he that is concealed underneath says in his stead that of course he should wish to be baptized; and so they baptize him instead of the departed, like men jesting upon the stage. So great power has the devil over the souls of careless sinners. Then being called to account, they allege this expression, saying that even the Apostle has said, They who are baptized for the dead. Do you see their extreme ridiculousness? Is it meet then to answer these things? I trow not; unless it were necessary to discourse with madmen of what they in their frenzy utter. But that none of the more exceedingly simple folk may be led captive, one must needs submit to answer even these men. As thus, if this was Paul’s meaning wherefore did God threaten him that is not baptized? For it is impossible that any should not be baptized henceforth, this being once devised: and besides, the fault no longer lies with the dead, but with the living. But to whom spoke he, Unless you eat My flesh, and drink My blood, you have no life in yourselves? John 6:53 To the living, or to the dead, tell me? And again, Unless a man be born again of water and of the Spirit, he cannot see the kingdom of God. John 3:5 For if this be permitted, and there be no need of the mind of the receiver nor of his assent while he lives, what hinders both Greeks and Jews thus to become believers, other men after their decease doing these things in their stead?

Homily 42 on First Corinthians

1 Corinthians 15:56

Do you see how the discourse is of the death of the body? Therefore also of the resurrection of the body. For if these bodies do not rise again, how is death swallowed up? And not this only, but how is the law the power of sin? For that sin indeed is the sting of death, and more bitter than it, and by it has its power, is evident; but how is the law also the power thereof? Because without the law sin was weak, being practised indeed, but not able so entirely to condemn: since although the evil took place, it was not so clearly pointed out. So that it was no small change which the law brought in, first causing us to know sin better, and then enhancing the punishment. And if meaning to check sin it did but develop it more fearfully, this is no charge against the physician, but against the abuse of the remedy. Since even the presence of Christ made the Jews‘ burden heavier, yet must we not therefore blame it, but while we the more admire it, we must hate them the more, for having been injured by things which ought to have profited them? Yea, to show that it was not the law of itself which gives strength to sin, Christ Himself fulfilled it all and was without sin.

Homily 43 on First Corinthians

1 Corinthians 16:9

Will you have mention also of the resources out of which you should make your deposits, so as in this respect also to make this kind of contribution easy? The handicraft man, for instance, the sandal-maker, or the leather-cutter, or the brass-founder, or any other artificer — when he sells any article of his trade, let him give the first-fruits of its price unto God: let him cast in a small portion here, and assign something to God out of his portion, though it be rather scanty. For neither do I ask any great thing; but so much as the childish ones among the Jews , full as they are of innumerable evils, just so much let us cast in, we who look forward to heaven. And this I say not as laying down a law, neither as forbidding more, but as recommending a deposit of not less than a tenth part. And this also do thou practise not in selling only, but also in buying and receiving a recompense. Let those also who possess land observe this law in regard to their rents: yea, let it be a law for all who gather their incomes in an honest way. For with those who demand usury I have no concern, neither with soldiers who do violence to others and turn to their own advantage their neighbors’ calamities. Since from that quarter God will accept nothing. But these things I say to those who gather their substance by righteous labor.

Homily 44 on First Corinthians

1 Corinthians 16:24

But if you say, What? Has he no understanding? you shall hear from me that he has not: drunken as he is with his passion. For if in the heathen courts of justice, those who are injured must not speak for themselves while glowing with wrath; (although there be no fault in that kind of sympathy;) how much more those whom evil habit holds in subjection. Wherefore I say that manifold as his wisdom may be, he has not his mind awake. For what can be wiser than David, the man who said, The dark and the hidden things of Your wisdom You have made known unto me? 267 li. 6. ap, Septuagint. l. 6 But when he looked on the wife of the soldier with unjust eyes, then according to what he himself said Psalm 107:27 of those who sail on the raging sea, all his wisdom was swallowed up; and he stood in need of others to correct him, and did not even perceive amidst what evils he was. Wherefore also, bewailing his offenses, he said, As a heavy burden they weighed grievously upon me: my wounds stank and were corrupt because of my folly. Psalm 38:5 He therefore that commits sin has no understanding. For he is drunken and is in darkness. Do not then say these things, neither add that other remark, I care not at all about it. ‘For each man shall bear his own burden.’ Galatians 6:5 Nay, against yourself also it grows up into a grievous accusation, that seeing one in error thou dost not restore him. For if it was not right according to the law of the Jews Exodus 23:4-5 to slight the beast of one’s enemy; he who despises not the beast of burden nor yet the soul of an enemy perishing, but that of a friend, what pardon shall he obtain?

Source. New Advent – Translated by Talbot W. Chambers. From Nicene and Post-Nicene Fathers, First Series, Vol. 12. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/2201.htm>.

Homily 1 on Second Corinthians

2 Corinthians 1:5

But not for this reason only, but also because they were amended by the former; for him that had committed fornication whom before they applauded and were puffed up about, they had cut off and separated altogether. And this he shows where he says, But if any has caused sorrow, he has caused sorrow not to me, but in part (that I press not too heavily) to you all. Sufficient to such a one is this punishment which was inflicted by the many. 2 Corinthians 2:5-6 And as he proceeds, he alludes again to the same thing when he says, For behold that you were made sorry after a godly sort, what earnest care it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what longing, yea, what zeal, yea, what avenging! In every thing ye approved yourselves to be pure in this matter. 2 Corinthians 7:11 Moreover, the collection which he enjoined, they gathered with much forwardness. Wherefore also he says, For I know your readiness of which I glory on your behalf to them of Macedonia, that Achaia has been prepared for a year past. 2 Corinthians 9:2 And Titus too, whom he sent, they received with all kindness, as he shows when he says again, His inward affection is more abundantly toward you, while he remembers the obedience of you all, how with fear and trembling ye received him. 2 Corinthians 7:15 For all these reasons he writes the second Epistle. For it was right that, as when they were in fault he rebuked them, so upon their amendment he should approve and commend them. On which account the Epistle is not very severe throughout, but only in a few parts towards the end. For there were even among them Jews who thought highly of themselves, and accused Paul as being a boaster and worthy of no regard; whence also that speech of theirs; His letters are weighty, but his bodily presence is weak, and his speech of no account: 2 Corinthians 10:10 meaning thereby, when he is present he appears of no account, (for this is the meaning of, his bodily presence is weak,) but when he is away he boasts greatly in what he writes, (for such is the signification of his letters are weighty.) Moreover, to enhance their own credit these persons made a pretence of receiving nothing, to which he also alludes where he says, that wherein they glory, they may be found even as we. 2 Corinthians 11:12 And besides, possessing also the power of language, they were immediately greatly elated. Wherefore also he calls himself rude in speech, 2 Corinthians 11:6 showing that he is not ashamed thereof; nor deems the contrary any great acquisition. Seeing then it was likely that by these persons some would be seduced, after commending what was right in their conduct, and beating down their senseless pride in the things of Judaism, in that out of season they were contentious to observe them, he administers a gentle rebuke on this subject also.

Homily 2 on Second Corinthians

2 Corinthians 1:10-11

9. Let us beseech for them yet more earnestly. For since by length of speaking the soul uses to grow drowsy, he again arouses it up, for he purposes to ask again certain great and lofty things. Wherefore he says, Let us beseech for them yet more earnestly. And what is this? That He would deliver them from every evil and inordinate thing. Here we ask for them that they may not enter into temptation, but be delivered from every snare, a deliverance as well bodily as spiritual. Wherefore also he goes on to say, from every devilish sin and from every besetment of the adversary, meaning, temptations and sins. For sin does easily beset, taking its stand on every side, before, behind, and so casting down. For, after telling us what ought to be done by us, namely, to be occupied in His law, to remember His Commandments, to keep His judgments, he assures us next that not even is this enough, except Himself stand by and succor. For, Except the Lord build the house, they labor in vain that build it; Psalm 127:1 and especially in the case of those who are yet exposed to the devil and are under his dominion. And ye that are initiated know this well. For call to mind, for instance, those words wherein ye renounced his usurped rule, and bent the knee and deserted to The King, and uttered those awful words whereby we are taught in nothing whatever to obey him. But he calls him adversary and accuser, because he both accuses God to man and us to God, and us again one to another. For at one time he accused Job to God, saying, Does Job serve the Lord for nought? Job 1:16 at another time God to Job, Fire came down from heaven. And again, God to Adam, Genesis 3:5 when He said their eyes would be opened. And to many men at this day, saying, that God takes no care for the visible order of things, but has delegated your affairs to demons. And to many of the Jews he accused Christ, calling Him a deceiver and a sorcerer. But perchance some one wishes to hear in what manner he works. When he finds not a godly mind, finds not a sound understanding, then, as into a soul left empty, he leads his revel there ; when one remembers not the commandments of God nor keeps His judgments, then he takes him captive and departs. Had Adam, for instance, remembered the commandment which said, Of every tree you may eat: Genesis 2:16 had he kept the judgment which said, In the day in which you eat thereof, then shall you surely die; it had not fared with him as it did.

Homily 3 on Second Corinthians

2 Corinthians 1:21-22

So also art you yourself made king and priest and prophet in the Laver; a king, having dashed to earth all the deeds of wickedness and slain your sins; a priest, in that you offer yourself to God, having sacrificed your body and being yourself slain also, for if we died with Him, says he, we shall also live with Him; 2 Timothy 2:11 a prophet, knowing what shall be, and being inspired of God , and sealed.   For as upon soldiers a seal, so is also the Spirit put upon the faithful. And if you desert, you are manifest [by it] to all. For the Jews had circumcision for a seal, but we, the earnest of the Spirit. Knowing then all this, and considering our high estate, let us exhibit a life worthy of the grace , that we may obtain also the kingdom to come; which may we all obtain through the grace and love towards men of our Lord Jesus Christ, with Whom, to the Father, together with the Holy Spirit, be glory, power, honor, now and for ever, and world without end. Amen.

Homily 7 on Second Corinthians

2 Corinthians 3:7-8

Now by ministration of death he means the Law. And mark too how great the caution he uses in the comparison so as to give no handle to the heretics; for he said not, ‘which causes death,’ but, the ministration of death; for it ministers unto, but was not the parent of, death; for that which caused death was sin; but [the Law] brought in the punishment, and showed the sin, not caused it. For it more distinctly revealed the evil and punished it: it did not impel unto the evil: and it ministered not to the existence of sin or death, but to the suffering of retribution by the sinner. So that in this way it was even destructive of sin. For that which shows it to be so fearful, it is obvious, makes it also to be avoided. As then he that takes the sword in his hands and cuts off the condemned, ministers to the judge that passes sentence, and it is not he that is his destruction, although he cuts him off; nay, nor yet is it he who passes sentence and condemns, but the wickedness of him that is punished; so truly here also it is not that destroys, but sin. This did both destroy and condemn, but that by punishing undermined its strength, by the fear of the punishment holding it back. But he was not content with this consideration only in order to establish the superiority [in question]; but he adds yet another, saying, written, and engraven on stones. See how he again cuts at the root of the Jewish arrogancy. For the Law was nothing else but letters: a certain succor was not found leaping forth from out the letters and inspiring them that combat, as is the case in Baptism; but pillars and writings bearing death to those who transgress the letters. Do you see how in correcting the Jewish contentiousness, by his very expressions even he lessens its authority, speaking of stone and letters and a ministration of death, and adding that it was engraven? For hereby he declares nothing else than this, that the Law was fixed in one place; not, as the Spirit, was present everywhere, breathing great might into all; or that the letters breathe much threatening, and threatening too which can not be effaced but remains for ever, as being engraved in stone. Then even while seeming to praise the old things, he again mixes up accusation of the Jews. For having said, written and engraven in stones, came with glory, he added, so that the children of Israel could not look steadfastly upon the face of Moses; which was a mark of their great weakness and grovelling spirit. And again he does not say, ‘for the glory of the tables,’ but, for the glory of his countenance, which glory was passing away; for he shows that he who bears them is made glorious, and not they. For he said not, ‘because they could not look steadfastly upon the tables,’ but, the face of Moses; and again, not, ‘for the glory of the tables,’ but, for the glory of his face. Then after he had extolled it, see how again he lowers it, saying, which was passing away. Not however that this is in accusation, but in diminution; for he did not say, ‘which was corrupt, which was evil,’ but, ‘which ceases and has an end.’

2 Corinthians 3:12

For since when he had heard so many and so great things concerning the New [Covenant,] the hearer would be desirous of seeing this glory manifested to the eye, mark whither he hurls him, [even] to the world to come. Wherefore also he brought forward the hope, saying, Having therefore such a hope. Such? Of what nature? That we have been counted worthy of greater things than Moses; not we the Apostles only, but also all the faithful. We use great boldness of speech. Towards whom? Tell me. Towards God, or towards the disciples? Towards you who are receiving instruction, he says; that is, we speak every where with freedom, hiding nothing, withholding nothing, mistrusting nothing, but speaking openly; and we have not feared lest we should wound your eyesight, as Moses did that of the Jews. For that he alluded to this, hear what follows; or rather, it is necessary first to relate the history, for he himself keeps dwelling upon it. What then is the history? When, having received the Tables a second time, Moses came down, a certain glory darting from his countenance shone so much that the Jews were not able to approach and talk with him until he put a veil over his face. And thus it is written in Exodus, Exodus 34:29-34 When Moses came down from the Mount, the two Tables [were] in his hands.  And Moses knew not that the skin of his countenance was made glorious to behold. And they were afraid to come near him. And Moses called them, and spoke unto them. And when Moses had done speaking with them, he put a veil over his face. But when he went in before the Lord to speak [with Him], he took the veil off until he came out.

2 Corinthians 3:13

And for the present he sets them above the Jews, saying that ‘we have no need of a veil as he had with those he governed;’ but in what comes afterwards he advances them even to the dignity itself of the Lawgiver, or even to a much greater.

2 Corinthians 3:14

See what he establishes by this. For what happened then once in the case of Moses, the same happens continually in the case of the Law. What is said, therefore, is no accusation of the Law, as neither is it of Moses that he then veiled himself, but only the senseless Jews. For the law has its proper glory, but they were unable to see it. ‘Why therefore are you perplexed,’ he says, ‘if they are unable to see this glory of the Grace, since they saw not that lesser one of Moses, nor were able to look steadfastly upon his countenance? And why are you troubled that the Jews believe not Christ, seeing at least that they believe not even the Law? For they were therefore ignorant of the Grace also, because they knew not even the Old Covenant nor the glory which was in it. For the glory of the Law is to turn [men] unto Christ.’

3. Do you see how from this consideration also he takes down the inflation of the Jews? By that in which they thought they had the advantage, namely, that Moses’ face shone, he proves their grossness and groveling nature. Let them not therefore pride themselves on that, for what was that to Jews who enjoyed it not? Wherefore also he keeps on dwelling upon it, saying one while, The same veil in the reading of the old covenant remains, it not being revealed that it is done away in Christ: another while, that unto this day when Moses is read, 2 Corinthians 3:15 the same veil lies upon their heart; showing that the veil lies both on the reading and on their heart; and above, So that the children of Israel could not look steadfastly upon the face of Moses for the glory of his countenance; which 2 Corinthians 3:7 glory was passing away. Than which what could mark less worth in them? Seeing that even of a glory that is to be done away, or rather is in comparison no glory at all, they are not able to be spectators, but it is covered from them, so that they could not steadfastly look on the end of that which was passing away; that is, of the law, because it has an end; but their minds were hardened. ‘And what,’ says one, ‘has this to do with the veil then?’ Because it prefigured what would be. For not only did they not then perceive; but they do not even now see the Law. And the fault lies with themselves, for the hardness is that of an unimpressible and perverse judgment. So that it is we who know the law also; but to them not only Grace, but this as well is covered with a shadow; For until this day the same veil upon the reading of the old covenant remains, he says, it not being revealed that it is done away in Christ. Now what he says is this. This very thing they cannot see, that it is brought to an end, because they believe not Christ. For if it be brought to an end by Christ, as in truth it is brought to an end, and this the Law said by anticipation, how will they who receive not Christ that has done away the Law, be able to see that the Law is done away? And being incapable of seeing this, it is very plain that even of the Law itself which asserted these things, they know not the power nor the full glory. ‘And where,’ says one, ‘did it say this that it is done away in Christ.’ It did not say it merely, but also showed it by what was done. And first indeed by shutting up its sacrifices and its whole ritual in one place, the Temple, and afterwards destroying this. For had He not meant to bring these to an end and the whole of the Law concerning them, He would have done one or other of two things; either not destroyed the Temple, or having destroyed it, not forbidden to sacrifice elsewhere. But, as it is, the whole world and even Jerusalem itself He has made forbidden ground for such religious rites; having allowed and appointed for them only the Temple. Then having destroyed this itself afterwards He showed completely even by what was done that the things of the Law are brought to an end by Christ; for the Temple also Christ destroyed. But if you will see in words as well how the Law is done away in Christ, hear the Lawgiver himself speaking thus; A Prophet shall the Lord raise up unto you of your brethren, like me; Deuteronomy 17:15-19 Him shall you hear in all things whatsoever He shall command you. And it shall come to pass, that every soul which will not hear that Prophet shall be utterly destroyed.  Acts 3:22-23 Do you see how the Law showed that it is done away in Christ? For this Prophet, that is, Christ according to the flesh, Whom Moses commanded them to hear, made to cease both sabbath and circumcision and all the other things. And David too, showing the very same thing, said concerning Christ, You are a Priest after the order of Melchizedek, Psalm 110:4; not after the order of Aaron. Wherefore also Paul, giving a clear interpretation of this, says, The priesthood being changed, there is made of necessity a change also of the Law. Hebrews 7:12 And in another place also he says again, Sacrifice and offering you would not. In whole burnt offerings and sacrifices for sin You had had no pleasure: then said I, Lo, I come.  Hebrews 10:5-7 And other testimonies far more numerous than these may be adduced out of the Old Testament, showing how the Law is done away by Christ. So that when you shall have forsaken the Law, you shall then see the Law clearly; but so long as you hold by it and believest not Christ, you know not even the Law itself. Wherefore also he added, to establish this very thing more clearly;

2 Corinthians 3:16

Do you see that not over the face of Moses was there that veil, but over the eyesight of the Jews? For it was done, not that the glory of Moses might be hidden, but that the Jews might not see. For they were not capable. So that in them was the deficiency, for it caused not him to be ignorant of anything, but them. And he did not say indeed, when you shall let go the Law, but he implied it, for when you shall turn to the Lord, the veil is taken away. To the very last he kept to the history. For when Moses talked with the Jews he kept his face covered; but when he turned to God it was uncovered. Now this was a type of that which was to come to pass, that when we have turned to the Lord, then we shall see the glory of the Law, and the face of the Lawgiver bare; yea rather, not this alone, but we shall then be even in the same rank with Moses. Do you see how he invites the Jew unto the faith, by showing, that by coming unto Grace he is able not only to see Moses, but also to stand in the very same rank with the Lawgiver. ‘For not only,’ he says, ‘shall you look on the glory which then you saw not, but you shall yourself also be included in the same glory; yea rather, in a greater glory, even so great that that other shall not seem glory at all when compared with this.’ How and in what manner? ‘Because that when you have turned to the Lord and art included in the grace, you will enjoy that glory, unto which the glory of Moses, if compared, is so much less as to be no glory at all. But still, small though it be and exceedingly below that other, while you are a Jew, even this will not be vouchsafed you ; but having become a believer, it will then be vouchsafed you to behold even that which is far greater than it.’ And when he was addressing himself to the believers, he said, that that which was made glorious had no glory; but here he speaks not so; but how? When one shall turn to the Lord, the veil is taken away: leading him up little by little, and first setting him in Moses’ rank, and then making him partake of the greater things. For when you have seen Moses in glory, then afterwards you shall also turn unto God and enjoy this greater glory.

5. See then from the beginning, how many things he has laid down, as constituting the difference and showing the superiority, not the enmity or contradiction, of the New Covenant in respect to the old. That, says he, is letter, and stone, and a ministration of death, and is done away: and yet the Jews were not even vouchsafed this glory. (Or, the glory of this.) This table is of the flesh, and spirit, and righteousness, and remains; and unto all of us is it vouchsafed, not to one only, as to Moses of the lesser then. 2 Corinthians 3:18 For, says he, we all with unveiled face reflecting as a mirror the glory of the Lord, not that of Moses. But since some maintain that the expression, when one shall turn to the Lord, is spoken of the Son, in contradiction to what is quite acknowledged; let us examine the point more accurately, having first stated the ground on which they think to establish this. What then is this? Like, says one, as it is said, God is a Spirit; John 4:24 so also here, ‘The Lord is a Spirit.’ But he did not say, ‘The Lord is a Spirit,’ but, The Spirit is the Lord. And there is a great difference between this construction and that. For when he is desirous of speaking so as you say, he does not join the article to the predicate. And besides, let us review all his discourse from the first, of whom has he spoken? For instance, when he said, The letter kills, but the Spirit gives life: 2 Corinthians 3:6 and again, Written not with ink, but with the Spirit of the living God; 2 Corinthians 3:3 was he speaking of God, or of the Spirit? It is very plain that it was of the Spirit; for unto It he was calling them from the letter. For lest any, hearing of the Spirit, and then reflecting that Moses turned unto the Lord, but himself unto the Spirit, should think himself to have the worse, to correct such a suspicion as this, he says,

Homily 8 on Second Corinthians

2 Corinthians 4:3-4

Not that they might disbelieve in God, but that unbelief might not see what are the things within, as also He enjoined us, commanding not to cast the pearls before the swine. Matthew 7:6 For had He revealed even to those who disbelieve, their disease would have been the rather aggravated. For if one compel a man laboring under ophthalmia to look at the sunbeams, he the rather increases his infirmity. Therefore the physicians even shut them up in darkness, so as not to aggravate their disorder. So then here also we must consider that these persons indeed became unbelievers of themselves, but having become so, they no longer saw the secret things of the Gospel, God thenceforth excluding its beams from them. As also he said to the disciples, Therefore I speak unto them in proverbs , Matthew 13:13 because hearing they hear not. But what I say may also become clearer by an example; suppose a Greek, accounting our religion to be fables. This man then, how will he be more advantaged? By going in and seeing the mysteries, or by remaining without? Therefore he says, That the light should not dawn upon them, still dwelling on the history of Moses. For what happened to the Jews in his case, this happens to all unbelievers in the case of the Gospel. And what is that which is overshadowed, and which is not illuminated unto them? Hear him saying, That the light of the glorious Gospel of Christ who is the Image of God, should not dawn upon them. Namely, that the Cross is the salvation of the world, and His glory; that this Crucified One himself is about to come with much splendor; all the other things, those present, those to come, those seen, those not seen, the unspeakable splendor of the things looked for. Therefore also he said, dawn, that you may not look for the whole here, for that which is [here] given is only, as it were, a little dawning of the Spirit. Therefore, also above as indicating this, he spoke of savor; 2 Corinthians 2:16 and again, earnest, 2 Corinthians 1:25 showing that the greater part remains there.  But nevertheless all these things have been hidden from them; but had been hidden because they disbelieved first. Then to show that they are not only ignorant of the Glory of Christ, but of the Father’s also, since they know not His, he added, Who is the Image of God? For do not halt at Christ only. For as by Him you see the Father, so if you are ignorant of His Glory, neither will you know the Father’s.

2 Corinthians 4:7

4. Let us then be amazed at the Power of God, admire, adore it. Let us ask Jews, let us ask Greeks, who persuaded the whole world to desert from their fathers’ usages, and to go over to another way of life? The fisherman, or the tentmaker? The publican, or the unlearned and ignorant? And how can these things stand with reason, except it were Divine Power which achieves all by their means? And what too did they say to persuade them?  ‘Be baptized in the Name of The Crucified.’ Of what kind of man ? One they had not seen nor looked upon. But nevertheless saying and preaching these things, they persuaded them that they who gave them oracles, and whom they had received by tradition from their forefathers, were no Gods: while this Christ, He Who was nailed [to the wood,] drew them all unto Himself. And yet that He was indeed crucified and buried, was manifest in a manner to all; but that He was risen again, none save a few saw. But still of this too they persuaded those who had not beheld; and not that He rose again only, but that He ascended also into Heaven, and comes to judge quick and dead. Whence then the persuasiveness of these sayings, tell me? From nothing else than the Power of God. For, in the first place, innovation itself was offensive to all; but when too one innovates in such things, the matter becomes more grievous: when one tears up the foundations of ancient custom, when one plucks laws from their seat. And besides all this, neither did the heralds seem worthy of credit, but they were both of a nation hated among all men, and were timorous and ignorant. Whence then overcame they the world? Whence cast they out you, and those your forefathers who were reputed to be philosophers, along with their very gods? Is it not quite evident that it was from having God with them? For neither are these successes of human, but of some divine and unspeakable, power. ‘No,’ says one, ‘but of witchcraft.’ Then certainly ought the power of the demons to have increased and the worship of idols to have extended. How then have they been overthrown and have vanished, and our things the reverse of these? So that from this even it is manifest that what was done was the decree of God; and not from the Preaching only, but also from the title of life itself. For when was virginity so largely planted every where in the world? When contempt of wealth, and of life, and of all things besides? For such as were wicked and wizards, would have effected nothing like this, but the contrary in all respects: while these introduced among us the life of angels; and not introduced merely, but established it in our own land, in that of the barbarians, in the very extremities of the earth. Whence it is manifest that it was the power of Christ every where that effected all, which every where shines, and swifter than any lightning illumines the hearts of men. All these things, then, considering, and accepting what has been done as a clear proof of the promise of the things to come, worship with us the invincible might of The Crucified, that you may both escape the intolerable punishments, and obtain the everlasting kingdom; of which may all we partake through the grace and love towards men of our Lord Jesus Christ; to Whom be glory world without end. Amen.

Homily 9 on Second Corinthians

2 Corinthians 4:17-18

4. ‘And wherefore,’ says one, ‘does he not punish here?’ That He may display that longsuffering of His, and may offer to us the salvation that comes by repentance, and not make our race to be swept away, nor pluck away those who by an excellent change are able to be saved, before that salvation. For if he instantly punished upon the commission of sins, and destroyed, how should Paul have been saved, how should Peter, the chief teachers of the world? How should David have reaped the salvation that came by his repentance? How the Galatians? How many others? For this reason then He neither exacts the penalty from all here, (but only from some out of all,) nor yet there from all, but from one here, and from another there; that He may both rouse those who are exceedingly insensible by means of those whom He punishes, and may cause them to expect the future things by those whom He punishes not. Or do you not see many punished here, as those, for instance, who were buried under the ruins of that tower; Luke 13:4-7 as those whose blood Pilate mingled with their sacrifices; as those who perished by an untimely death among the Corinthians, because they partook unworthily of the mysteries 1 Corinthians 11:30; as Pharaoh; as those of the Jews who were slain by the barbarians; as many others, both then, and now, and continually? And yet others too, having sinned in many things, departed without suffering the penalty here; as the rich man in the story of Lazarus; as many others. Luke 16 Now these things He does, both to arouse those who quite disbelieve in the things to come, and to make those who do believe and are careless more diligent. For God is a righteous Judge, and strong, and longsuffering, and visits not with wrath every day. Psalm 7:11. Septuagint But if we abuse His longsuffering, there will come a time when He will no more be longsuffering even for a little, but will straightway inflict the penalty.

Thinking then on these things let us also be careful of that which is our life. For mention whatever toils and bring forward besides whatever punishment; all these combined will be nothing in comparison of the good things to come. Instance therefore, if you will, fire and steel and wild beasts, and if there be anything sorer than these; but yet these are not even a shadow compared with those torments. For these things when applied in excess become then especially light, making the release speedy ; since the body suffices not unto intensity at once and long continuance of suffering; but both meet together, both prolongation and excess, alike in the good and the grievous. Whilst we have time then, let us come before His presence with confession, Psalm 95:2, Septuagint that in that day we may behold Him gentle and serene, that we may escape altogether those threat-bearing Powers. Do you see not how this world’s soldiers who perform the bidding of those in authority drag men about; how they chain, how they scourge them, how they pierce their sides, how they apply torches to their torments, how they dismember them? Yet all these things are but plays and joke unto those punishments. For these punishments are temporal; but there neither the worm dies nor is the fire quenched: for that body of all is incorruptible, which is then to be raised up. But God grant that we may never learn these things by experience; but that these fearful things may never be nearer unto us than in the mention of them ; and that we be not delivered over to those tormentors, but may be hence made wise. How many things shall we then say in accusation of ourselves! How many lamentations shall we utter! How many groans! But it will thenceforth be of no avail. For neither can sailors, when the ship has gone to pieces and has sunk, thereafter be of any service; nor physicians when the patient is departed; but they will often say indeed that so and so ought to have been done; but all is fruitless and in vain. For as long indeed as hopes remain from amendment, one ought both to say and do every thing: but when we have no longer anything in our power, all being quite ruined, it is to no purpose that all is said and done. For even then Jews will then say, Blessed is He that comes in the Name of the Lord:  Matthew 23:39 but they will be able to reap none advantage of this cry towards escaping their punishment; for when they ought to have said it, they said it not. That then this be not the case with us in respect to our life, let us now and from this time reform that we may stand at the tribunal of Christ with all boldness; whereunto may all of us attain through the grace and love toward men of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory and might for ever and ever. Amen.

Homily 12 on Second Corinthians

2 Corinthians 6:8

What saying thou? That you enjoy honor, and setting down this as a great thing? ‘Yes,’ he says. Why, forsooth? For to bear dishonor indeed is a great thing, but to partake of honor requires not a vigorous soul. Nay, it needs a vigorous and exceeding great soul, that he who enjoys it may not be thrown and break his neck. Wherefore he glories in this as well as in that, for he shone equally in both. But how is it a weapon of righteousness? Because that the teachers are held in honor induces many unto godliness. And besides, this is a proof of good works, and this glorifies God. And this is, further, an instance of the wise contrivance of God, that by things which are opposite He brings in the Preaching. For consider. Was Paul bound? This too was on behalf of the Gospel. For, says he, the things which happened unto me have fallen out unto the progress of the Gospel; so that most of the brethren, being confident through my bonds, are more abundantly bold to speak the word without fear. Philippians 1:12-14 Again, did he enjoy honor? This too again rendered them more forward. By evil report and good report. For not only did he bear those things nobly which happen to the body, the ‘afflictions,’ and whatever he enumerated, but those also which touch the soul; for neither are these wont to disturb slightly. Jeremiah at least having borne many temptations, gave in upon these, and when he was reproached, said, I will not prophesy, neither will I name the Name of the Lord.  Jeremiah 20:9 And David too many places complains of reproach. Isaiah also, after many things, exhorts concerning this, saying, Fear ye not the reproach of men, neither be ye overcome by their reviling. Isaiah 51:7. Septuagint And again, Christ also to His disciples; When they shall speak all manner of evil against you falsely, rejoice and be exceeding glad, Matthew 5:11-12 He says, for great is your reward in heaven. Elsewhere too He says, And leap for joy. Luke 6:23 But He would not have made the reward so great, had not the contest been a great one. For in tortures the body also shares the anguish with the soul; for the pain is both of the body and of the soul; but here it is of the soul alone. Many at any rate have fallen by these alone, and have lost their own souls. And to Job also the reproaches of his friends appeared more grievous than the worms and the sores. For there is nothing, there is nothing more intolerable to those in affliction than a word capable of stinging the soul. Wherefore along with the perils and the toils he names these also, saying, By glory and dishonor. At any rate, many of the Jews also on account of glory derived from the many would not believe. For they feared, not lest they should be punished, but lest they should be put out of the synagogue. Wherefore He says, How can you believe which receive glory one of another? John 5:44 And we may see numbers who have indeed despised all dangers, but have been worsted by glory.

Homily 16 on Second Corinthians

2 Corinthians 8:1

Having encouraged them with these encomiums, he again tries exhortation. For on this account he mingled these praises with his rebuke, that he might not by proceeding from rebuke to exhortation make what he had to say ill received; but having soothed their ears, might by this means pave the way for his exhortation. For he purposes to discourse of almsgiving; wherefore also he says beforehand, I rejoice that in everything I am of good courage concerning you; by their past good works, making them the more ready to this duty also. And he said not at once, ‘Therefore give alms,’ but observe his wisdom, how he draws from a distance and from on high the preparation for his discourse. For he says, I make known to you the grace of God which has been given in the Churches of Macedonia. For that they might not be uplifted he calls what they did grace; and while relating what others did he works greater zeal in them by his encomiums on others. And he mentions together two praises of the Macedonians, or rather three; namely, that they bear trials nobly; and that they know how to pity; and that, though poor, they had displayed profuseness in almsgiving, for their property had been also plundered. And when he wrote his Epistle to them, it was as signifying this that he said, For you became imitators of the Churches of God which are in Judæa, for you also suffered the same things of your own countrymen, even as they did of the Jews. 1 Thessalonians 2:14 Hear what he said afterwards in writing to the Hebrews, For you took joyfully the spoiling of your possessions. Hebrews 10:34 But He calls what they did grace, not in order to keep them humble merely; but both to provoke them to emulation and to prevent what he said from proving invidious. Wherefore he also added the name of brethren so as to undermine all envious feeling; for he is about to praise them in high-flown terms. Listen, at least, to his praises. For having said, I make known to you the grace of God, he said not ‘which has been given in this or that city,’ but praises the entire nation, saying, in the Churches of Macedonia. Then he details also this same grace.

Homily 19 on Second Corinthians

2 Corinthians 9:9

4. Thus let us think also in regard of clothing and of the table and of a dwelling house and of all our other wants; and in every thing inquire what is necessary. For what is superfluous is also useless. When you shall have practised living on what is sufficient; then if you have a mind to emulate that widow, we will lead you on to greater things than these. For you have not yet attained to the philosophy of that woman, while you are anxious about what is sufficient. For she soared higher even than this; for what was to have been her support; that she cast in, all of it. Will you then still distress yourself about such things as be necessary; and do you not blush to be vanquished by a woman; and not only not to emulate her, but to be left even of her far behind? For she did not say the things we say, ‘But what, if when I have spent all I be compelled to beg of another?’ but in her munificence stripped herself of all she had. What shall we say of the widow in the Old Testament in the time of the prophet Elias? For the risk she ran was not of poverty, but even of death and extinction, and not her own only, but her children’s too. For neither had she any expectation of receiving from others, but of presently dying. ‘But,’ says one, ‘she saw the prophet, and that made her munificent.’ But do not ye see saints without number? And why do I speak of saints? You see the Lord of the prophets asking an alms, and yet not even so do ye become humane; but though you have coffers spewing one into another, do not even impart of your superfluity. What do you say? Was he a prophet that came to her, and did this persuade her to so great a magnanimity? This of itself deserves much admiration, that she was persuaded of his being a great and wonderful person. For how was it she did not say, as it would have been likely that a barbarian woman and a foreigner would have reasoned, ‘If he were a prophet, he would not have begged of me. If he were a friend of God, He would not have neglected him. Be it that because of sins the Jews suffer this punishment: but whence, and wherefore, does this man suffer?’ But she entertained none of these thoughts; but opened to him her house, and before her house, her heart; and set before him all she had; and putting nature on one side and disregarding her children, preferred the stranger unto all. Consider then how great punishment will be laid up for us, if we shall come behind and be weaker than a woman, a widow, poor, a foreigner, a barbarian, a mother of children, knowing nothing of these things which we know! For because we have strength of body, we are not therefore manly persons. For he alone has this virtue, yea though he be laid upon his bed, whose strength is from within; since without this, though a man should tear up a mountain by his strength of body, I would call him nothing stronger than a girl or wretched crone. For the one struggles with incorporeal ills, but the other dares not even look them in the face. And that you may learn that this is the measure of manliness, collect it from this very example. For what could be more manly than that woman who both against the tyranny of nature, and against the force of hunger, and against the threat of death, stood nobly fast, and proved stronger than all? Hear at least how Christ proclaims her. For, says He, there were many widows in the days of Elias, and to none of them was the prophet sent but to her. Luke 4:25-26 Shall I say something great and startling? This woman gave more to hospitality, than our father Abraham. For she ran not unto the herd, as he, Genesis 18:7 but by that handful 1 Kings 17:12 outstripped all that have been renowned for hospitality. For in this was his excellence that he set himself to do that office; but hers, in that for the sake of the stranger she spared not her children even, and that too, though she looked not for the things to come. But we, though a heaven exists, though a hell is threatened, though (which is greater than all) God has wrought such great things for us and is made glad and rejoices over such things, sink back supinely. Not so, I beseech you: but let us scatter abroad, let us give to the poor as we ought to give. For what is much and what little, God defines, not by the measure of what is given, but by the extent of the substance of him that gives. Often surely have you who cast in an hundred staters of gold offered less than he that offered but one obol, for you cast in of your superfluity. Howbeit do if but this, and you will come quickly even to greater munificence. Scatter wealth that you may gather righteousness. For along with wealth this refuses to come to us; yet through it, though not with it, it is made present to us. For it is not possible that lust of wealth and righteousness should dwell together; they have their tents apart. Do not then obstinately strive to bring things together which are incompatible, but banish the usurper covetousness, if you would obtain the kingdom. For this is the [rightful] queen, and of slaves makes freemen, the contrary of which the other does. Wherefore with all earnestness let us shun the one and welcome the other, that we may both gain freedom in this life and obtain the kingdom of heaven, through the grace and love towards men of our Lord Jesus Christ, with Whom, to the Father together with the Holy Spirit, be glory, might, honor, now and for ever, and world without end. Amen.

Homily 21 on Second Corinthians

2 Corinthians 10:6

4. Let us also imitate him after our power. And why do I say, after our power? For he that wills may come even near unto him, and behold his valor, and imitate his heroism. For still he is doing this work, casting down imaginations, and every high thing that is exalted against the knowledge of God. And although many heretics have attempted to cut him in pieces; yet still, even though dismembered, he displays a mighty strength. For both Marcion and Manichæus use him indeed, but after cutting him in pieces; but still even so they are refuted by the several members. For even a hand only of this champion being found among them puts them utterly to the rout; and a foot only, left among others, pursues and prostrates them, in order that you may learn the superabundance of his power, and that, although shorn of his limbs even, he is able to destroy all his adversaries. ‘This however,’ says one, ‘is an instance of perversion, that those who are battling with each other should all use him.’ An instance of perversion certainly, but not in Paul, (God forbid,) but in them who use him. For he was not parti-colored , but uniform and clear, but they perverted his words to their own notions. ‘And wherefore,’ says one, ‘were they so spoken as to give handles to those that wished for them?’ He did not give handles, but their frenzy used his words not rightly; since this whole world also is both wonderful and great, and a sure proof of the wisdom of God, and the heavens declare the glory of God, and day unto day utters speech, and night unto night declares knowledge; Psalm 19:1-2 but nevertheless, many have stumbled at it and in contrary directions to one another. And some have admired it so much above its worth as to think it God; while others have been so insensible of its beauty as to assert it to be unworthy of God’s creating hand , and to ascribe the greater share in it to a certain evil matter. And yet God provided for both points by making it beautiful and great that it might not be deemed alien from his wisdom; yet defective and not sufficient unto itself that it might not be suspected to be God. But nevertheless those who were blinded by their own reasonings fell away into contradictory notions, refuting one another, and becoming each the other’s accuser, and vindicating the wisdom of God even by the very reasonings which led them astray. And why do I speak of the sun and the heaven? The Jews saw so many marvels happen before their eyes, yet straightway worshipped a calf. Again they saw Christ casting out demons, yet called him one that had a demon. But this was no imputation against him that cast them out, but an accusation of their understanding who were so blinded. Condemn not then Paul on account of their judgment who have used him amiss; but understand well the treasures in him, and develop his riches, so shall you make noble stand against all, fenced by his armor. So shall you be able to stop the mouths both of Greeks and Jews. ‘And how,’ says one, ‘seeing they believe him not?’ By the things wrought through him, by the reformation effected in the world. For it was not of human power that so great things could be done, but the Might of the Crucified, breathing on him, made him such as he was, and showed him more powerful than orators and philosophers and tyrants and kings and all men. He was not only able to arm himself and to strike down his adversaries, but to make others also such as himself. Therefore in order that we may become useful both to ourselves and to others, let us continually have him in our hands, using his writings for a meadow and garden of delight. For so shall we be able both to be delivered from vice and to choose virtue, and to obtain the promised good things, whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father with the Holy Spirit, be glory, might, honor, now and for ever, and world without end. Amen.

Homily 22 on Second Corinthians

2 Corinthians 10:18

He did not say, we are so, but whom the Lord commends. Do you see how modestly he speaks? But if as he proceeds he stirs up loftier words, wonder not, for this also comes of Paul’s prudence. For if he had gone on in every part to speak lowly words, he would not have hit these men so effectually, nor have extricated the disciples from their error. For it is possible both by modesty ill-timed to do harm, and by saying something admirable of one’s self at a proper time to do good. As therefore he also did. For there was no little danger in the disciples being persuaded into any mean opinion of Paul. Not that Paul sought the glory that comes of men. For had he sought this, he would not have kept silence so long on those great and marvellous matters of fourteen years ago; 2 Corinthians 12:20 nor would he, when necessity was laid upon him, have so shrunk back and hesitated to speak of them; very evidently he would not even then have spoken, had he not been compelled. Certainly then it was not from a desire after the glory which comes from men that he said these things, but out of tender care for the disciples. For since they cast reproaches at him as a braggart, and as boastful in words but able to show nothing in deeds, he is compelled subsequently to come to those revelations. Although he had it in his power to convince them by his deeds, at the time when he said these things: yet he still persists, nevertheless, in using menaces in words. For he was most especially free from vain-glory; and this his whole life proves, both before and after this. For instance, it was because of this that he changed all at once; and having changed, confounded the Jews and cast away all that honor he had from them, although he was himself their head and their champion. But he considered none of those things when he had found the truth; but took instead their insults and contumely; for he looked to the salvation of the many, thinking this everything. For he that thinks nothing of hell nor of heaven nor of ten thousand worlds in regard of his longing after Christ, how should he hunt after the glory which comes from the many? By no means; but he is even very lowly when he may be so, and brands his former life with infamy when he calls himself, a blasphemer, and a persecutor, and injurious. 1 Timothy 1:13 And his disciple Luke too says many things of him, evidently having learned them from himself, himself displaying fully his former life no less than that after his conversion.

4. Now I say these things, not that we may hear merely, but that we may learn also. For if he remembered those transgressions before the Laver, although they were all effaced, what forgiveness can we have who are unmindful of those after the Laver ourselves? What do you say, O man? You have offended God, and do you forget? This is a second offense, a second enmity. Of what sins then do you ask forgiveness? Of those which thou even know not yourself? Surely, (for is it not so?) you are deeply anxious and thoughtful how you may give account of them, thou who dost not so much as care to remember them, but sportest with what is no sporting matter. But there will come a time when our sport can go on no longer. For we must needs die: (for the great insensibility of the many obliges me to speak even of things that are evident:) and must needs rise again, and be judged, and be punished; nay rather this needs not, if we choose. For those other things are not at our own disposal; neither our end, nor our resurrection, nor our judgment, but at our Lord’s; but our suffering punishment or not is at our own disposal; for this is of those things that may or may not happen. But if we choose, we shall make it of the number of impossible things; just as Paul, as Peter, as all the saints did; for it is even impossible for them to be punished. If therefore we have a mind, it is in like manner impossible also that we should suffer ought. For even if we have offended in ten thousand things, it is possible to recover ourselves so long as we are here. Let us then recover ourselves: and let the old man consider that in a little while hence he will depart, since he took his pleasure long enough in his lifetime; (although what sort of pleasure is this, to live in wickedness? But for the present I so speak in respect to his way of thinking;) let him consider, besides, that it is possible for him in a short time to wash away all. The young man again, let him also consider the uncertainty of death, and that oftentimes, when many older persons continued here, the young were carried off before them. For, for this reason, that we may not make traffic of our death, it is left in uncertainty. Wherefore also a certain wise man advises, saying, Make no tarrying to turn unto the Lord, and put not off from day to day: for you know not what tomorrow shall bring forth. Sirach 5:7; Proverbs 27:1 For by putting off there is danger and fear; but by not putting off manifest and secure salvation. Hold fast then by virtue. For so, even if you have departed young, you have departed in safety; and if you should come to old age, you shall arrive [at death] with great provision made, and shall have a double feast all your life long; both in that you abstain from vice, and layest hold on virtue. Say not, ‘there will come a time when it may be well to turn,’ for this language provokes God exceedingly. And why so? Because He has promised you countless ages, but you are not even willing to labor during this present life, this short life that endures but a season; but art so indolent and unmanly as to seek a shorter even than this. Are there not the same revellings daily? Are there not the same tables, the same harlots, the same theatres, the same wealth? How long will you love those things as though they were anything? How long will your appetite for evil remain insatiate? Consider that as often as you have fornicated, so often have you condemned yourself. For such is the nature of sin: once committed, the Judge has also passed his sentence. Have you been drunken, been gluttonous, or robbed? Hold now, turn right back, acknowledge it to God as a mercy that He snatched you not away in the midst of your sins; seek not yet another set time wherein to work evil. Many have been snatched away in the midst of their covetousness, and have departed to manifest punishment. Fear lest you also should suffer this, and without excuse. ‘But God gave to many a set time for confession in extreme old age.’ What then? Will He give it to you also? ‘Perhaps He will,’ says one. Why do you say ‘perhaps,’ and ‘sometimes,’ and ‘often?’ Consider that you are deliberating about your soul, and put also the contrary case, and calculate, and say, ‘But what if He should not give it?’ ‘But what if He should give it?’ says he. God has indeed given it; but still this supposition is safer and more profitable than that. For if you begin now, you have gained all, whether you have a set time granted you or not; but if you are always putting off, for this very cause perhaps you shall not have one given you. When you go out to battle, thou dost not say, ‘there is no need to make my will, perhaps I shall come back safe;’ nor do you when deliberating about marriage, say ‘suppose I take a poor wife, many have even in this way got rich contrary to expectation;’ nor when building a house, ‘suppose I lay a rotten foundation, many houses have stood even so;’ yet in deliberating about the soul, you lean on things more rotten still; urging your ‘perhaps,’ and ‘often,’ and ‘sometimes,’ and trustest yourself to these uncertainties. ‘Nay,’ says one, ‘not to an uncertainty, but to the mercy of God, for God is merciful.’ I know it too; but still this merciful God snatched those away of whom I spoke. And what if after you have had time given you, you shall still continue as thou were? For this sort of man will be listless even in old age. ‘Nay,’ he said, ‘not so.’ For this mode of reasoning even after the eighty years desires ninety, and after the ninety an hundred, and after the hundred will be yet more indisposed to act. And so the whole of life will have been consumed in vain, and what was spoken of the Jews will happen also to you; Their days were consumed in vanity. Psalm 78:33 And would that in vanity only, and not unto evil also. For when we have departed there bearing the heavy burden of our sins, this will be unto evil also. For we shall carry away fuel for the fire and a plentiful feast for the worm. Wherefore I pray and conjure you to halt at length in noble wise, and to desist from wickedness, that we may also obtain the promised good things: whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, might, honor, now and ever, and world without end. Amen.

Homily 23 on Second Corinthians

2 Corinthians 11:12

And if even this advice is now of no use to him since he has run his course, yet at least let those of the rich who labor under the same disease, and follow him to the tomb, hear it. For although beforehand through the intoxication of wealth, they have no such thing in mind, yet at that season when the sight of him that is laid out even confirms what is said, let them be sober, let them be instructed: reflecting that yet a little while and they will come that shall bear them away to that fearful account, and to suffer the penalty of their acts of rapacity and extortion. ‘And what is this to the poor?’ says one. Why, to many this also is a satisfaction, to see him that has wronged them punished. ‘But to us it is no satisfaction, but the escaping suffering ourselves.’ I praise you exceedingly and approve of you in that you exult not over the calamities of others, but seek only your own safety. Come then, I will ensure you this also. For if we suffer evil at the hands of men, we cut off no small part of our debt by bearing what is done to us nobly. We receive therefore no injury; for God reckons the ill-treatment towards our debt, not according to the principle of justice but of His loving-kindness; and because He succored not him that suffered evil. ‘Whence does this appear?’ says one. The Jews once suffered evil at the hand of the Babylonians; and God did not prevent it: but they were carried away, children and women; yet afterwards did this captivity become a consolation to them in respect of their sins. Therefore He says to Isaiah, Comfort ye, comfort ye My people, you priests: speak unto the heart of Jerusalem, for she has received of the Lord’s hand double for sins. Isaiah 40:1-2 And again; Grant us peace, for You have repaid us every thing. Isaiah 26:12, Septuagint And David says; Behold mine enemies, for they are multiplied; and forgive all my sins. Psalm 25:19 And when he bore with Shimei cursing him, he said, Let him alone, that the Lord may see my abasement, and requite me good for this day. 389 11, 12 For when He aids us not when we suffer wrong, then most of all are we advantaged; for He sets it to the account of our sins, if we bear it thankfully.

8. So that when you see a rich man plundering a poor, leave him that suffers wrong, and weep for the plunderer. For the one puts off filth, the other bedaubs himself with more filth. Such was the fate of Elisha’s servant in the story of Naaman 2 Kings 5:20, etc. For though he took not by violence, yet he did a wrong; for to get money by deceit is a wrong. What then befell? With the wrong he received also the leprosy; and he that was wronged was benefited, but he that did the wrong received the greatest possible harm. The same happens now also in the case of the soul. And this is of so great force that often by itself it has propitiated God; yea though he who suffers evil be unworthy of aid; yet when he so suffers in excess, by this alone he draws God unto the forgiveness of himself, and to the punishment of him that did the wrong. Wherefore also God said of old to the heathen, I indeed delivered them over unto a few things, but they have set themselves on together unto evil things; Zechariah 1:15. Septuagint they shall suffer ills irremediable. For there is nothing, no, nothing, that does so much exasperate God as rapine and violence and extortion. And why forsooth? Because it is very easy to abstain from this sin. For here it is not any natural desire that perturbs the mind, but it arises from wilful negligence. How then does the Apostle call it, a root of evils. 1 Timothy 6:10 Why, I say so too, but this root is from us, and not from the nature of the things. And, if you will, let us make a comparison and see which is the more imperious, the desire of money or of beauty ; for that which shall be found to have struck down great men is the more difficult to master. Let us see then what great man the desire of money ever got possession of. Not one; only of exceeding pitiful and abject persons, Gehazi, Ahab, Judas, the priests of the Jews: but the desire for beauty overcame even the great prophet David. And this I say, not as extending forgiveness to those who are conquered by such a lust, but rather, as preparing them to be watchful. For when I have shown the strength of the passion, then, most especially, I show them to be deprived of every claim to forgiveness. For if indeed you had not known the wild beast, you would have this to take refuge in; but now, having known, yet falling into it, you will have no excuse. After him , it took possession of his son still more completely. And yet there was never man wiser than he, and all other virtue did he attain; still, however, he was seized so violently by this passion, that even in his vitals he received the wound. And the father indeed rose up again and renewed the struggle, and was crowned again; but the son showed nothing of the kind.

Homily 25 on Second Corinthians

2 Corinthians 11:24

Of the Jews five times received I forty stripes save one.

Why, save one? There was an ancient law that he who had received more than the forty should be held disgraced among them. Lest then the vehemence and impetuosity of the executioner by inflicting more than the number should cause a man to be disgraced, they decreed that they should be inflicted, save one, that even if the executioner should exceed, he might not overpass the forty, but remaining within the prescribed number might not bring degradation on him that was scourged.

2 Corinthians 11:27-28

That which presses upon me daily. The tumults, the disturbances, the assaults of mobs, onsets of cities. For the Jews waged war against this man most of all because he most of all confounded them, and his changing sides all at once was the greatest refutation of their madness. And there breathed a mighty war against him, from his own people, from strangers, from false brethren; and every where were billows and precipices, in the inhabited world, in the uninhabited, by land, by sea, without, within. And he had not even a full supply of necessary food, nor even of thin clothing, but the champion of the world wrestled in nakedness and fought in hunger; so far was he from enriching himself. Yet he murmured not, but was grateful for these things to the Judge of the combat.

2 Corinthians 11:30

Do you see that he no where glories of miracles, but of his persecutions and his trials? For this is meant by weaknesses. And he shows that his warfare was of a diversified character. For both the Jews warred upon him, and the Gentiles stood against him, and the false brethren fought with him, and brethren caused him sorrow, through their weakness and by taking offense:— on every side he found trouble and disturbance, from friends and from strangers. This is the special mark of an Apostle, by these things is the Gospel woven.

Homily 26 on Second Corinthians

2 Corinthians 12:7

What do you say? He that counted not the kingdom to be anything; no, nor yet hell in respect of his longing after Christ; did he deem honor from the many to be anything, so as both to be lifted up and to need that curb continually? For he did not say, ‘that he might buffet me,’ but that he may buffet me. Yet who is there would say this? What then is the meaning of what is said? When we have explained what is meant at all by the thorn, and who is this messenger of Satan, then will we declare this also. There are some then who have said that he means a kind of pain in the head which was inflicted of the devil; but God forbid! For the body of Paul never could have been given over to the hands of the devil, seeing that the devil himself submitted to the same Paul at his mere bidding; and he set him laws and bounds, when he delivered over the fornicator for the destruction of the flesh, and he dared not to transgress them. What then is the meaning of what is said? An adversary is called, in the Hebrew, Satan; and in the third Book of Kings the Scripture has so termed such as were adversaries; and speaking of Solomon, says, ‘In his days there was no Satan,’ that is, no adversary, enemy, or opponent. 1 Kings 5:4 What he says then is this: God would not permit the Preaching to progress, in order to check our high thoughts; but permitted the adversaries to set upon us. For this indeed was enough to pluck down his high thoughts; not so that, pains in the head. And so by the messenger of Satan, he means Alexander the coppersmith, the party of Hymenæus and Philetus, all the adversaries of the word; those who contended with and fought against him, those that cast him into a prison, those that beat him, that led him away to death ; for they did Satan’s business. As then he calls those Jews children of the devil, who were imitating his deeds, so also he calls a messenger of Satan every one that opposes. He says therefore, There was given to me a thorn to buffet me; not as if God puts arms into such men’s hands, God forbid! not that He does chastise or punish, but for the time allows and permits them.

Homily 28 on Second Corinthians

2 Corinthians 12:21

Of the lasciviousness and uncleanness which they committed. Now in these words he alludes indeed to fornication; but if one carefully examine the subject, every kind of sin can be called by this name. For although the fornicator and adulterer is preeminently styled unclean, yet still the other sins also produce uncleanness in the soul. And therefore it is that Christ also calls the Jews unclean, not charging them with fornication only, but with wickedness of other kinds as well. Wherefore also He says that they made the outside clean, and that not the things which enter in defile the man, but those which come out from him; Matthew 15:11 and it is said in another place, Every one that is proud in heart is unclean before the Lord. Proverbs 16:5. Septuagint

Homily 29 on Second Corinthians

2 Corinthians 13:4

What is, though He was crucified through weakness? ‘For though He chose,’ he says, ‘to endure a thing which seems to carry a notion of weakness, still this in no way breaks in upon His Power. That still remains invincible, and that thing which seems to be of weakness, has nothing harmed it, nay this very thing itself shows His Power most of all, in that He endured even such a thing, and yet His Power was not mutilated.’ Let not then the expression weakness disturb you; for elsewhere also he says, The foolishness of God is wiser than men, and the weakness of God is stronger than men; 1 Corinthians 1:55 although in God is nothing either foolish or weak: but he called the Cross so, as setting forth the conception of the unbelieving regarding it. Hear him, at least, interpreting himself. For the preaching of the Cross is to them that perish foolishness, but unto us which are saved it is the power of God. 1 Corinthians 1:18 And again; But we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God and the wisdom of God. (Ib. 23, 24.) And again; But the natural man receives not the things of the Spirit, for they are foolishness unto him. 1 Corinthians 2:14 Observe, how in every place he expresses the conception of the unbelieving, who look upon the Cross as foolishness and weakness. And so, in truth, here also he means not weakness really such, but what was suspected to be such with the unbelieving. He does not then say this, that because He was weak He was crucified. Away with the thought! For that He had it in His power not to have been crucified He showed throughout; when He now cast men down prostrate, now turned back the beams of the sun, and withered a fig-tree, and blinded their eyes that came against Him, and wrought ten thousand other things. What then is this which he says, through weakness! That even although He was crucified after enduring peril and treachery, (for we have showed that peril and treachery are called weakness,) yet still He was nothing harmed thereby. And he said this to draw the example unto his own case. For since the Corinthians beheld them persecuted, driven about, despised, and not avenging nor visiting it, in order to teach them that neither do they so suffer from want of power, nor from being unable to visit it, he leads on the argument up to The Master, because ‘He too,’ says he, ‘was crucified, was bound, suffered ten thousand things, and He visited them not, but continued to endure things which appeared to argue weakness, and in this way displaying His Power, in that although He punishes not nor requites, He is not injured anything at all. For instance, the Cross did not cut asunder His life, nor yet impeded His resurrection, but He both rose again and lives.’ And when you hear of the Cross and of life, expect to find the doctrine concerning the Incarnation, for all that is said here has reference to that. And if he says though the Power of God, it is not as though He were Himself void of strength to quicken His flesh; but it was indifferent with him to mention either Father or Son. For when he said, the Power of God, he said by His own Power. For that both He Himself raised it up and sustains it, hear Him saying, Destroy this temple, and in three days I will raise it up.  John 2:19 But if that which is His, this he says to be the Father’s, be not disturbed; For, He says, all My Father’s things are Mine. John 16:15 And again, All Mine are Yours, and Yours are Mine. John 17:10 ‘As then He that was crucified was nothing harmed,’ he says, ‘so neither are we when persecuted and warred against;’ wherefore also he adds,

2 Corinthians 13:7-9

6. This is paternal affection, to prefer the salvation of the disciples before his own good name. This is the part of a soul free from vainglory; this best releases from the bonds of the body and makes one to rise aloft from earth to heaven, the being pure from vain-glory; just as therefore the contrary leads unto many sins. For it is impossible that one who is not pure from vain-glory, should be lofty and great and noble; but he must needs grovel on the ground, and do much damage, while the slave of a polluted mistress, more cruel than any barbarian. For what can be fiercer than she who, when most courted, is then most savage? Even wild beasts are not this, but are tamed by much attention. But vain-glory is quite the contrary, by being contemned she is made tame, by being honored she is made savage and is armed against her honorer.  The Jews honored her and were punished with exceeding severity; the disciples slighted her and were crowned. And why speak I of punishment and crowns? For to this very point of being seen to be glorious, it contributes more than anything, to spit upon vainglory. And you shall see even in this world that they who honor it are damaged, while those who slight it are benefited. For the disciples who slighted it, (for there is no obstacle to our using the same example again,) and preferred the things of God, outshine the sun, having gained themselves an immortal memory even after their death; while the Jews who crouched to it have become cityless, heartless, degraded, fugitives, exiles, mean, contemptible. Do thou, therefore, if you desire to receive glory, repel glory; but if you pursue glory, you shall miss glory. And, if you will, let us also try this doctrine in worldly matters. For whom do we make sport of in our jests? Is it not of those whose minds are set upon it? Certainly then, these men are the most entirely destitute of it, having countless accusers and being slighted by all. And whom do we admire, tell me; is it not those who despise it? Certainly then, these are they that are glorified. For as he is rich, not who is in need of many things, but who is in need of nothing; so he is glorious, not who loves glory, but who despises it; for this glory is but a shadow of glory. No one having seen a loaf painted, though he should be pressed with hunger ever so much, will attack the picture. Neither then do thou pursue these shadows, for this is a shadow of glory, not glory. And that you may know that this is the manner of it and that it is a shadow, consider this that it must be so, when the thing has a bad name among men, when all consider it a thing to be avoided, they even who desire it; and when he who has it and he covets it are ashamed to be called after it. ‘Whence then is this desire,’ says one, ‘and how is the passion engendered?’ By littleness of soul, (for one ought not only to accuse it, but also to correct it,) by an imperfect mind, by a childish judgment. Let us then cease to be children, and let us become men: and let us every where pursue the reality, not the shadows, both in wealth, and in pleasure, and in luxury, and in glory, and in power; and this disease will cease, and many others also. For to pursue shadows is a madman’s part. Wherefore also Paul said, Awake up righteously and sin not. 1 Corinthians 15:34 For there is yet another madness, sorer than that caused by devils, than that from frenzy. For that admits of forgiveness, but this is destitute of excuse, seeing the soul itself is corrupted and its right judgment lost; and that of frenzy indeed is an affection of the body, but this madness has its seat in the artificer mind. As then of fevers those are sorer, yea incurable, which seize upon firm bodies and lurk in the recesses of the nerves and are hidden away in the veins, so truly is this madness also, seeing it lurks in the recesses of the mind itself, perverting and destroying it. For how is it not clear and evident madness, yea, a distemper sorer than any madness, to despise the things which abide forever, and to cling with great eagerness to those which perish? For, tell me, if one were to chase the wind or try to hold it, should we not say that he was mad? And what? If one should grasp a shadow and neglect the reality; if one should hate his own wife and embrace her shadow; or loathe his son and again love his shadow, would you seek any other clearer sign in proof of madness? Such are they also who greedily follow the present things. For they are all shadow, yea, whether thou mention glory, or power, or good report, or wealth, or luxury, or any other thing of this life. And therefore truly it is that the prophet said, Surely man walks in a shadow, yea, he disquiets himself in vain; Psalm 39:6 and again, Our days decline like a shadow. Psalm 102:11 And in another place, he calls human things smoke and the flower of grass. But it is not only his good things which are shadow, but his evils also, whether it be death thou mention, or poverty, or disease, or any other thing. What then are those things which abide, both good and evil? The eternal kingdom and the everlasting hell. For neither shall the worm die, nor shall the fire be quenched: Mark 9:44 and these shall rise again to everlasting life: and these to everlasting punishment. Mark 25:46 That then we may escape the one and enjoy the other, letting go the shadow, let us cling to the real things with all earnestness, for so shall we obtain the kingdom of heaven, which may we all obtain though the grace and love towards men of our Lord Jesus Christ, to Whom be glory and might for ever and ever. Amen.

Source. New Advent – Translated by Talbot W. Chambers. From Nicene and Post-Nicene Fathers, First Series, Vol. 12. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/2202.htm>.

Homily 1 on Ephesians

Ver. 3. Who has blessed us with every spiritual blessing in the heavenly places in Christ.

He is here alluding to the blessings of the Jews ; for that was blessing also, but it was not spiritual blessing. For how did it run? The Lord bless you, He will bless the fruit of your body; Deuteronomy 7:13 and He will bless your going out and your coming in. Deuteronomy 28:4 But here it is not thus, but how? With every spiritual blessing. And what do you lack yet? You are made immortal, you are made free, you are made a son, you are made righteous, you are made a brother, you are made a fellow-heir, you reign with Christ, you are glorified with Christ; all things are freely given you. How, says he, shall He not also with Him freely give us all things? Romans 8:32 Your First-fruits is adored by Angels, by the Cherubim, by the Seraphim! What do you lack yet? With every spiritual blessing. There is nothing carnal here. Accordingly He excluded all those former blessings, when He said, In the world you have tribulation, John 16:33 to lead us on to these. For as they who possessed carnal things were unable to hear of spiritual things, so they who aim at spiritual things cannot attain to them unless they first stand aloof from carnal things.

What again is spiritual blessing in the heavenly places? It is not upon earth, he means, as was the case with the Jews. You shall eat the good of the land. Isaiah 1:19 Unto a land flowing with milk and honey. Exodus 3:8 The Lord shall bless your land. Deuteronomy 7:13 Here we have nothing of this sort, but what have we? If a man love Me, he will keep My word, and I and My Father will come unto him, and make our abode with him. John 14:23 Every one therefore which hears these words of Mine, and does them, shall be likened unto a wise man which built his house upon the rock, and the floods came, and the winds blew, and beat upon that house, and it fell not, for it was founded upon the rock. Matthew 7:24-25 And what is that rock but those heavenly things which are above the reach of every change? Every one therefore who, says Christ, shall confess Me before men, him will I also confess before My Father which is in Heaven: But whosoever shall deny Me, him will I also deny. Matthew 10:32-33 Again, Blessed are the pure in heart, for they shall see God. Matthew 5:8 And again, Blessed are the poor in spirit, for theirs is the kingdom of Heaven. Matthew 5:3 And again, Blessed are you which are persecuted for righteousness sake, for great is your reward in Heaven. Matthew 5:11-12 Observe, how every where He speaks of Heaven, no where of earth, or of the things on the earth. And again, Our citizenship is in Heaven, from whence also we wait for a Saviour the Lord Jesus Christ. Philippians 3:20 And again, Not setting your mind on the things that are on the earth, but on the things which are above. Colossians 3:3

But wherefore has He chosen us? That we should be holy and without a blemish before Him. That you may not then, when you hear that He has chosen us, imagine that faith alone is sufficient, he proceeds to add life and conduct. To this end, says he, has He chosen us, and on this condition, that we should be holy and without blemish. And so formerly he chose the Jews. On what terms? This nation, says he, has He chosen from the rest of the nations. Deuteronomy 14:2 Now if men in their choices choose what is best, much more does God. And indeed the fact of their being chosen is at once a token of the loving kindness of God, and of their moral goodness. For by all means would he have chosen those who were approved. He has Himself rendered us holy, but then we must continue holy. A holy man is he who is a partaker of faith; a blameless man is he who leads an irreproachable life. It is not however simply holiness and irreproachableness that He requires, but that we should appear such before Him. For there are holy and blameless characters, who yet are esteemed as such only by men, those who are like whited sepulchres, and like such as wear sheep’s clothing. It is not such, however, He requires, but such as the Prophet speaks of; And according to the cleanness of my hands. Psalm 18:24 What cleanness? That which is so in His eyesight. He requires that holiness on which the eye of God may look.

Homily 2 on Ephesians

But mark now how on all occasions he takes pains to point out, that it is not the result of any change of purpose, but that these matters had been thus modeled from the very first, so that we are in no wise inferior to the Jews in this respect; and how, in consequence, he does every thing with this view. How then is it that Christ Himself says, I was not sent, but unto the lost sheep of the house of Israel? Matthew 15:24 And said again to his disciples, Go not into any way of the Gentiles, and enter not into any city of the Samaritans. Matthew 10:5 And Paul again himself says, It was necessary that the word of God should first be spoken to you. Seeing ye thrust it from you and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles. Acts 13:46 These expressions, I say, are used with this design, that no one may suppose that this work came to pass incidentally only. According to the purpose, he says, of Him who works all things after the counsel of His will. That is to say, He had no after workings; having modeled all things from the very first, thus he leads forward all things according to the counsel of His will. So that it was not merely because the Jews did not listen that He called the Gentiles, nor was it of mere necessity, nor was it on any inducement arising from them.

Homily 4 on Ephesians

Now then, why, it may be said, does He threaten them who have not done works of mercy, that they shall depart into the fire, and not simply into the fire, but into that which is prepared for the devil and his angels? Matthew 25:41 Why and wherefore is this? Because nothing so provokes God to wrath. He puts this before all terrible things; for if it is our duty to love our enemies, of what punishment shall not he be worthy, who turns away even from them that love him, and is in this respect worse than the heathen? So that in this case the greatness of the sin will make such an one go away with the devil. Woe to him, it is said, who does not alms; and if this was the case under the Old Covenant, much more is it under the New. If, where the getting of wealth was allowed, and the enjoyment of it, and the care of it, there was such provision made for the succoring the poor, how much more in that Dispensation, where we are commanded to surrender all we have? For what did not they of old do? They gave tithes, and tithes again upon tithes for orphans, widows, and strangers; whereas some one was saying to me in astonishment at another, Why, such an one gives tithes. What a load of disgrace does this expression imply, since what was not a matter of wonder with the Jews has come to be so in the case of the Christians? If there was danger then in omitting tithes, think how great it must be now.

Homily 5 on Ephesians

There are many things to show the loving-kindness of God. First, the fact, that by Himself He has saved us, and by Himself through such a method as this. Secondly, that He has saved us, as being what we were. Thirdly, that He has exalted us to the place where we are. For all these things both contain in themselves the greatest demonstration of His loving-kindness, and they are the very subjects which Paul is now agitating in his Epistle. He had been saying, that when we were dead through our trespasses, and children of wrath, He saved us; He is now telling us further, to whom He has made us equal. Wherefore, says he, remember; because it is usual with us, one and all, when we are raised from a state of great meanness to corresponding, or perhaps a greater, dignity, not so much as even to retain any recollection of our former condition, being nourished in this our new glory. On this account it is that he says, Wherefore remember.— Wherefore. Why, wherefore? Because we have been created unto good works, and this were sufficient to induce us to cultivate virtue; remember,— for that remembrance is sufficient to make us grateful to our Benefactor — that you were aforetime Gentiles. Observe how he lowers the superior advantages of the Jews and admires the disadvantages of the Gentiles; disadvantage indeed it was not, but he is arguing with each respectively from their character and manner of life.

Who are called Uncircumcision.

The honor then of the Jews is in names, their perogative is in the flesh. For uncircumcision is nothing, and circumcision is nothing.

By that which is called, says he, Circumcision in the flesh made by hands, that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope, and without God in the world.

You, says he, who were thus called by the Jews. But why when he is about to show that the benefit bestowed upon them consisted in this, in having fellowship with Israel, does he disparage the Israelitish prerogative? He does not disparage it. In essential points he enhances it, but only in these points, in which they had no fellowship, he disparages it. For further on he says, You are fellow citizens of the saints and of the household of God. Mark, how far he is from disparaging it. These points, says he, are indifferent. Never think, says he, that because ye happen not to be circumcised, and are now in uncircumcision, that there is any difference in this. No, the real trouble was this, the being without Christ, the being aliens from the commonwealth of Israel. Whereas this circumcision is not the commonwealth. Again, the being strangers from the covenants of promise, the having no hope to come, the being without God in this world, all these were parts of their condition. He was speaking of heavenly things; he speaks also of those which are upon earth; since the Jews had a great opinion of these. Thus also Christ in comforting His disciples, after saying, Blessed are they that have been persecuted for righteousness’ sake, for theirs is the kingdom of heaven, adds the lesser point of consolation, for so, says He, persecuted they the prophets which were before you. Matthew 5:10-12 For this, compared with the greatness of the other, is far less, yet in regard to the being near, and believing, it is great and sufficient, and has much force. This then was the sharing in the commonwealth. His word is not, separated, but alienated from the commonwealth. His word is not, ye took no interest in, but, ye had not so much as any part in, and were strangers. The expressions are most emphatic, and indicate the separation to be very wide. Because the Israelites themselves were without this commonwealth, not however as aliens, but as indifferent to it, and they fell from the covenants, not however as strangers, but as unworthy.

Ver. 13-15. But now, in Christ Jesus, you that once were far off, are made near in the blood of Christ. For He is our peace, who made both one, and broke down the middle wall of partition, having abolished in His flesh the enmity.

Is this then the great privilege, it may be said, that we are admitted into the commonwealth of the Jews? What are you saying? He has summed up all things that are in heaven, and that are in earth, and now do you tell us about Israelites? Yes, he would say. Those higher privileges we must apprehend by faith; these, by the things themselves. But now, says he, in Christ Jesus, you that once were far off, are made near, in reference to the commonwealth. For the far off, and the near, are matters of will and choice only.

And broke down, he proceeds, the middle wall of partition.

What the middle wall of partition is, he interprets by saying, the enmity having abolished in His flesh, even the law of commandments contained in ordinances. Some indeed affirm that he means the wall of the Jews against the Greeks, because it did not allow the Jews to hold intercourse with the Greeks. To me, however, this does not seem to be the meaning, but rather that he calls the enmity in the flesh, a middle wall, in that it is a common barrier, cutting us off alike from God. As the Prophet says, Your iniquities separate between you and Me; Isaiah 59:2 for that enmity which He had both against Jews and Gentiles was, as it were, a middle wall. And this, while the law existed, was not only not abolished, but rather was strengthened; for the law, says the Apostle, works wrath. Romans 4:15 Just in the same way then as when he says in that passage, the law works wrath, he does not ascribe the whole of this effect to the law itself, but it is to be understood, that it is because we have transgressed it; so also in this place he calls it a middle wall, because through being disobeyed it wrought enmity. The law was a hedge, but this it was made for the sake of security, and for this reason was called a hedge, to the intent that it might form an inclosure. For listen again to the Prophet, where he says, I made a trench about it. Isaiah 5:2 And again, You have broken down her fences, so that all they which pass by the way do pluck her. Psalm 80:12 Here therefore it means security and so again, I will take away the hedge thereof, and it shall be trodden down. Isaiah 5:5 And again, He gave them the law for a defense. Isaiah 8:20 And again, The Lord executes righteous acts and made known His ways unto Israel. Psalm 103:6-7 It became, however, a middle wall, no longer establishing them in security, but cutting them off from God. Such then is the middle wall of partition formed out of the hedge. And to explain what this is, he subjoins, the enmity in His flesh having abolished, the law of commandments.

That he might create in Himself of the two, one new man.

Observe thou, that it is not that the Gentile has become a Jew, but that both the one and the other are entered into another condition. It was not with a view of merely making this last other than he was, but rather, in order to create the two anew. And well does he on all occasions employ the word create, and does not say change, in order to point out the power of what was done, and that even though the creation be invisible, yet it is no less a creation than that is, and that we ought not henceforward start away from this, as from natural things.

That He might in Himself of the two.

That is, by Himself. He gave not this charge to another, but Himself, by Himself, melted both the one and the other, and produced a glorious one, and one greater than the first creation; and that one, first, was Himself. For this is the meaning of in Himself. He Himself first gave the type and example. Laying hold on the one hand of the Jew, and on the other of the Gentile, and Himself being in the midst, He blended them together, made all the estrangement which existed between them to disappear, and fashioned them anew from above by fire and by water; no longer with water and earth, but with water and fire. He became a Jew by circumcision, He became accursed, He became a Gentile without the law, and was over both Gentiles and Jews.

One new man, says he, so making peace.

Peace for them both towards God, and towards each other. For so long as they continued still Jews and Gentiles, they could not have been reconciled. And had they not been delivered each from his own peculiar condition, they would not have arrived at another and a higher one. For the Jew is then united to the Gentile when he becomes a believer. It is like persons being in a house, with two chambers below, and one large and grand one above: they would not be able to see each other, till they had got above.

Homily 6 on Ephesians

He sent not, says the Apostle, by the hand of another, nor did He announce these tidings to us by means of any other, but Himself did it in His own person. He sent not Angel nor Archangel on the mission, because to repair so many and vast mischiefs and to declare what had been wrought was in the power of none other, but required His own coming. The Lord then took upon Himself the rank of a servant, nay, almost of a minister, and came, and preached peace to you, says he, that were far off, and to them that were near. To the Jews, he means, who as compared with ourselves were near. For through Him we both have our access in one Spirit unto the Father.

Perceive ye that it is not with the Jews simply, no, but with those saintly and great men, such as Abraham, and Moses, and Elias? It is for the self-same city with these we are enrolled, for that we declare ourselves. For they that say such things, says he, make it manifest that they are seeking after a country of their own. Hebrews 11:14 No longer are we strangers from the saints, nor foreigners. For they who shall not attain to heavenly blessings, are foreigners. For the Son, says Christ, abides forever. John 8:35

Being built upon the foundation of the Apostles and Prophets.

Observe how he blends all together, the Gentiles, the Jews, the Apostles, the Prophets, and Christ, and illustrates the union sometimes from the body, and sometimes from the building: built, says he, upon the foundation of the Apostles and Prophets; that is, the Apostles and Prophets are a foundation, and he places the Apostles first, though they are in order of time last, doubtless to represent and express this, that both the one and the other are alike a foundation, and that the whole is one building, and that there is one root. Consider, that the Gentiles have the Patriarchs as a foundation. He here speaks more strongly of that point than he does when he speaks of a grafting in. There he rather attaches them on. Then he adds, that He who binds the whole together in Christ. For the chief corner-stone binds together both the walls, and the foundations.

Ver. 3. How that by revelation was made known unto me the mystery, as I wrote afore in few words.

Perhaps he had informed them of it by some persons, or had not long before been writing to them. Here he is pointing out that the whole is of God, that we have contributed nothing. For what? I ask, was not Paul himself, the wonderful, he that was so versed in the law, he that was brought up at the feet of Gamaliel according to the most perfect manner, was not he saved by grace? With good reason too does he call this a mystery, for a mystery it is, to raise the Gentiles in a moment to a higher rank than the Jews. As I wrote afore, says he, in few words, i.e., briefly,

Moral. For a work indeed it was of power, of mighty power, and such as no human diligence was equal to. For he brought three qualifications to the preaching of the word, a zeal fervent and venturous, a soul ready to undergo any possible hardship, and knowledge and wisdom combined. For his love of enterprise, his blamelessness of life, had availed nothing, had he not also received the power of the Spirit. And look at it as seen first in himself, or rather hear his own words. That our ministration be not blamed. 2 Corinthians 6:3 And again, For our exhortation, is not of error, nor of uncleanness, nor in guile, nor a cloke of covetousness. 1 Thessalonians 2:3-5 Thus you have seen his blamelessness. And again, For we take thought for things honorable, not only in the sight of the Lord, but also in the sight of men. 2 Corinthians 8:21 Then again, besides these; I protest by that glorying in you which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31 And again; Who shall separate us from the love of Christ? Shall tribulation, or anguish, or persecution? Romans 8:35 And again; In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in watchings. 2 Corinthians 6:4-5 Then again, his prudence and management; To the Jews I became as a Jew, to them that are without law as without law, to them that are under the law as under the law. 1 Corinthians 9:20 He shaves his head also, Acts 21:24-26 and does numberless things of the sort. But the crown of all is in the power of the Holy Ghost. For I will not dare to speak, says he, of any things save those which Christ wrought through me. Romans 15:18 And again, For what is there wherein you were made inferior to the rest of the Churches? 2 Corinthians 12:13 And again, For in nothing was I behind the very chiefest Apostles though I am nothing. 2 Corinthians 12:11 Without these things, the work had been impossible.

Plagues too, teeming with untold mischiefs, have lighted upon the Churches. The chief offices have become saleable. Hence numberless evils are springing, and there is no one to redress, no one to reprove them. Nay, the disorder has assumed a sort of method and consistency. Has a man done wrong, and been arraigned for it? His effort is not to prove himself guiltless, but to find if possible accomplices in his crimes. What is to become of us? Since hell is our threatened portion. Believe me, had not God stored up punishment for us there, you would see every day tragedies deeper than the disasters of the Jews. What then? However let no one take offense, for I mention no names; suppose some one were to come into this church to present you that are here at this moment, those that are now with me, and to make inquisition of them; or rather not now, but suppose on Easter day any one, endued with such a spirit, as to have a thorough knowledge of the things they had been doing, should narrowly examine all that came to Communion, and were being washed [in Baptism] after they had attended the mysteries; many things would be discovered more shocking than the Jewish horrors. He would find persons who practise augury, who make use of charms, and omens and incantations, and who have committed fornication, adulterers, drunkards, and revilers — covetous, I am unwilling to add, lest I should hurt the feelings of any of those who are standing here. What more? Suppose any one should make scrutiny into all the communicants in the world, what kind of transgression is there which he would not detect? And what if he examined those in authority? Would he not find them eagerly bent upon gain? Making traffic of high places? envious, malignant, vainglorious, gluttonous, and slaves to money?

Homily 7 on Ephesians

Ver. 14, 15. For this cause I bow my knees unto the Father from whom every family in heaven and on earth is named.

He here shows the spirit of his prayer for them. He does not say simply, I pray, but manifests the supplication to be heartfelt, by the bowing of the knees.

From whom every family.

That is, no longer, he means, reckoned, according to the number of Angels, but according to Him who has created the tribes both in heaven above and in earth beneath, not as the Jewish.

Homily 8 on Ephesians

But this prison has reminded me of another prison. And what then is that? It is that where Peter was. Not, however, that anything like this took place there. No. He was delivered to four quaternions of soldiers to keep him and he sang not, he watched not, but he slept; neither, again, had he been scourged. And yet was the peril greater, for in the case before us indeed the end was accomplished, and the prisoners Paul and Silas, had undergone their punishment; but in his case it was yet to come. So that though there were no stripes to torture him, yet was there the anticipation of the future to distress him. And mark too the miracle there. Behold, an angel of the Lord, it is related, stood by him, and a light shined in the cell; and he smote Peter on the side, and awoke him, saying, Rise up quickly. And his chains fell off from his hands. Acts 12:7 In order that he might not imagine the transaction to be the work of the light alone, he also struck Peter. Now no one saw the light, save himself only, and he thought it was a vision. So insensible are they that are asleep to the mercies of God. And the angel, it proceeds, said to him, Gird yourself and bind on your sandals; and he did so. And he says unto him, Cast your garment about you, and follow me. And he went out and followed, and he knew not that it was true which was done by the angel; but thought he saw a vision. And when they were past the first and the second ward, they came unto the iron gate, that leads unto the city, which opened to them of his own accord; and they went out, and passed on through one street; and straightway the angel departed from him. Acts 12:8-10 Why was not the same thing done here as was done in the case of Paul and Silas? Because in that case they were intending to release them. On that account God willed not that they should be released in this manner. Whereas in blessed Peter’s case, they were intending to lead him forth to execution. But what then? Would it not have been far more marvellous, some one may say, had he been led forth, and delivered over into the king’s hands, and then had been snatched away from the very midst of his imminent peril, and sustained no harm? For thus moreover, neither had the soldiers perished. Great is the question which has been raised upon this matter. What! Did God, it is said, save His own servant with the punishment of others, with the destruction of others? Now in the first place, it was not with the destruction of others; for this did not arise from the ordering of providence, but arose from the cruelty of the judge. How so? God had so providentially ordered it, as that not only these men need not perish, but moreover that even he, the judge, should have been saved, just as in this case of the jailor. But he did not use the boon aright. Now as soon as it was day, it continues, there was no small stir among the soldiers, what was become of Peter. And what then? Herod makes strict inquiry into the matter, and he examined the guards, it is related, and commanded that they should be put to death. Acts 12:18-19 Now, indeed, had he not examined them, there might have been some excuse for executing them. Whereas, as it is, he had them brought before him, he examined them, he found that Peter had been bound, that the prison had been well secured, that the keepers were before the doors. No wall had been broken through, no door had been opened, nor was there any other evidence whatever of false dealing. He ought upon this to have been awed by the power of God, which had snatched Peter from the very midst of perils, and to have adored Him who was able to do such mighty works. But, on the contrary, he ordered those men off to execution. How then in this case is God the cause? Had He indeed caused the wall to be broken through, and thus had extricated Peter, possibly the deed might have been put to the account of their negligence. But if He so providentially ordered it, as that the matter should be shown to be the work not of the evil agency of man, but of the miraculous agency of God, why did Herod act thus? For had Peter intended to flee, he would have fled as he was, with his chains on. Had he intended to fly, in his confusion he never would have had so great forethought as to take even his sandals, but he would have left them. Whereas, as it is, the object of the Angel’s saying unto him, Bind on your sandals, was that they might know that he had done the thing not in the act of flight, but with full leisure. For, bound as he was, and fixed between the two soldiers, he never would have found sufficient time to unbind the chains also, and especially as he too, like Paul, was in the inner ward. Thus then was the punishment of the keepers owing to the unrighteousness of the judge. For why did not the Jews act in the same way? For now again I am reminded of yet another prison. The first was that at Rome, next, was this at Cæsarea, now we come to that at Jerusalem. When then the chief Priests and the Pharisees heard from those whom they had sent to the prison to bring Peter out, that they found no man within, but both doors closed, and the keepers standing at the doors, why was it that they not only did not put the keepers to death, but, so far from it, they were much perplexed concerning them whereunto this would grow. Now if the Jews, murderous as they were in their designs against them, yet entertained not a thought of the kind, much more should not thou, who did every thing to please those Jews. For this unrighteous sentence vengeance quickly overtook Herod.

But let us look again, if it seem good to you, at the words of the jailor, Sirs, what must I do to be saved? What language sweeter than this? This makes the very Angels leap for joy. To hear this language, even the Only-begotten Son of God Himself became a servant. This language they who believed at the beginning addressed to Peter. Acts 2:37 What shall we do? And what said he in answer? Repent and be baptized. To have heard this language from the Jews, gladly would Paul have been cast even in to hell, in his eagerness for their salvation and obedience. But observe, he commits the whole matter to them, he wastes no unnecessary pains. Let us however look at the next point. The king here does not say, What must I do to be saved? But the teaching is plainer in his case than any language whatever; for he straightway becomes a preacher, he needs not to be instructed like the jailor. He proclaims God, and makes confession of His power. Of a truth your God is the God of Gods and the Lord of Kings, because He has sent His Angel, and has delivered you. Daniel 2:47; 3:28 And what was the sequel? Not one single jailor, but numbers are instructed by the king’s writings, by the sight of the facts. For that the king would not have told a falsehood is evident enough to every one, because he never would have chosen to bear such testimony to captives, nor to overthrow his own acts; he never would have chosen to incur the imputation of such utter madness: so that had not the truth been abundantly manifest, he would not have written in such terms, and with so many persons present.

Homily 13 on Ephesians

How is this? For man is created henceforth, not of water, nor of earth, but in righteousness and holiness of truth. What is this? He straightway created him, he means, to be a son: for this takes place from Baptism. This it is which is the reality, in righteousness and holiness of truth. There was of old a righteousness, there was likewise a holiness with the Jews. Yet was that righteousness not in truth, but in figure. For the being clean in body was a type of purity, not the truth of purity; was a type of righteousness, not the truth of righteousness. In righteousness, says he, and holiness, which are of truth.

Homily 16 on Ephesians

Moral. And therefore the blessed Paul also, in leading us away from sin, leads us on to virtue. For where, tell me, is the advantage of all the thorns being cut out, if the good seeds be not sown? For our labor, remaining unfinished, will come round and end in the same mischief. And therefore Paul also, in his deep and affectionate anxiety for us, does not let his admonitions stop at eradicating and destroying evil tempers, but urges us at once to evidence the implanting of good ones. For having said, Let all bitterness, and wrath, and clamor, and railing be put away from you, with all malice, he adds, And be ye kind one to another, tender-hearted, forgiving each other. For all these are habits and dispositions. And our abandonment of the one thing is not sufficient to settle us in the habitual practice of the other, but there is need again of some fresh impulse, and of an effort not less than that made in our avoidance of evil dispositions, in order to our acquiring good ones. For so in the case of the body, the black man, if he gets rid of this complexion, does not straightway become white. Or rather let us not conduct our discourse with an argument from physical subjects, but draw our example from those which concern moral choice. He who is not our enemy, is not necessarily our friend; but there is an intermediate state, neither of enmity nor of friendship, which is perhaps that in which the greater part of mankind stand toward us. He that is not crying is not therefore necessarily also laughing, but there is a state between the two. And so, I say, is the case here. He that is not bitter is not necessarily kind, neither is he that is not wrathful necessarily tender-hearted; but there is need of a distinct effort, in order to acquire this excellence. And now look how the blessed Paul, according to the rules of the best husbandry, thoroughly cleans and works the land entrusted to him by the Husbandman. He has taken away the bad seeds; he now exhorts us to retain the good plants. Be kind, says he, for if, when the thorns are plucked up, the field remains idle, it will again bear unprofitable weeds. And therefore there is need to preoccupy its unoccupied and fallow state by the setting of good seeds and plants. He takes away anger, he puts in kindness; he takes away bitterness, he puts in tender-heartedness; he extirpates malice and railing, he plants forgiveness in their stead. For the expression, forgiving one another, is this; be disposed, he means, to forgive one another. And this forgiveness is greater than that which is shown in money-matters. For he indeed who forgives a debt of money to him that has borrowed of him, does, it is true, a noble and admirable deed, but then the kindness is confined to the body, though to himself indeed he repays a full recompense by that benefit which is spiritual and concerns the soul; whereas he who forgives trespasses will be benefiting alike his own soul, and the soul of him who receives the forgiveness. For by this way of acting, he not only renders himself, but the other also, more charitable. Because we do not so deeply touch the souls of those who have wronged us by revenging ourselves, as by pardoning them, and thus shaming them and putting them out of countenance. For by the other course we shall be doing no good, either to ourselves or to them, but shall be doing harm to both by seeking ourselves for retaliation, like the rulers of the Jews, and by kindling up the wrath that is in them; but if we return injustice with gentleness, we shall disarm all his anger, and shall be setting up in his breast a tribunal which will give a verdict in our favor, and will condemn him more severely than we ourselves could. For he will convict and will pass sentence upon himself, and will look for every pretext for repaying the share of long-suffering granted him with fuller measure, knowing that, if he repay it in equal measure, he is thus at a disadvantage, in not having himself made the beginning, but received the example from us. He will strive accordingly to exceed in measure, in order to eclipse, by the excess of his recompense, the disadvantage he himself sustains in having been second in making advances towards requital; and the disadvantage again which accrues to the other from the time, if he was the first sufferer, this he will make up by excess of kindness. For men, if they are right-minded, are not so affected by evil as by the good treatment they may receive at the hands of those whom they have injured. For it is a base sin, and it is matter of reproach and scorn for a man who is well-treated not to return it; while for a man who is ill-treated, not to go about to resent it, this has the praise and applause, and the good word of all. And therefore they are more deeply touched by this conduct than any.

However, it is right not to overlook what a little before came into my recollection, and was brought forward for a testimony. And what then was this? We were speaking of the Jews, and of the chief rulers among them, how that they were blamed, as seeking retaliation. And yet this the law permitted them; eye for eye, and tooth for tooth. Leviticus 24:20 True, but not to the intent that men should pluck out each other’s eyes, but that they should check boldness in aggression, by fear of suffering in return, and thus should neither do any evil to others, nor suffer any evil from others themselves. Therefore it was said, eye for eye, to bind the hands of the aggressor, not to let yours loose against him; not to ward off the hurt from your eyes only, but also to preserve his eyes safe and sound.

Homily 23 on Ephesians

True, you may say, but these our natural loins we gird with a leathern band; but we, spiritual soldiers, with what? I answer, with that which is the head and crown of all our thoughts, I mean, with truth. Having girded your loins, says he, with truth. What then is the meaning of with truth? Let us love nothing like falsehood, all our duties let us pursue with truth, let us not lie one to another. Whether it be an opinion, let us seek the truth, or whether it be a line of life, let us seek the true one. If we fortify ourselves with this, if we gird ourselves with truth, then shall no one overcome us. He who seeks the doctrine of truth, shall never fall down to the earth; for that the things which are not true are of the earth, is evident from this, that all they that are without are enslaved to the passions, following their own reasonings; and therefore if we are sober, we shall need no instruction in the tales of the Greeks. Do you see how weak and frivolous they are? Incapable of entertaining about God one severe thought or anything above human reasoning? Why? Because they are not girded about with truth; because their loins, the receptacle of the seed of life, and the main strength of their reasonings, are ungirt; nothing then can be weaker than these. And the Manicheans again, do you see, how all the things they have the boldness to utter, are from their own reasonings? It was impossible, say they, for God to create the world without matter. Whence is this so evident? These things they say, groveling, and from the earth, and from what happens among ourselves; because man, they say, cannot create otherwise. Marcion again, look what he says. God, if He took upon Him flesh, could not remain pure. Whence is this evident? Because, says he, neither can men. But men are able to do this. Valentinus again, with his reasonings all trailing along the ground, speaks the things of the earth; and in like manner Paul of Samosata. And Arius, what does he say? It was impossible for God when He begot, to beget without passion. Whence, Arius, have you the boldness to allege this; merely from the things which take place among ourselves? Do you see how the reasonings of all these trail along on the ground? All are, as it were, let loose and unconfined, and savoring of the earth? And so much then for doctrines. With regard to life and conduct, again, whoremongers, lovers of money, and of glory, and of everything else, trail on the ground. They have not their loins themselves standing firm, so that when they are weary they may rest upon them; but when they are weary, they do not put their hands upon them and stand upright, but flag. He, however, who is girt about with the truth, first, never is weary; and secondly, if he should be weary, he will rest himself upon the truth itself. What? Will poverty, tell me, render him weary? No, in nowise; for he will repose on the true riches, and by this poverty will understand what is true poverty. Or again, will slavery make him weary? No, in nowise, for he will know what is the true slavery. Or shall disease? No, nor even that. Let your loins, says Christ, be girded about, and your lamps burning Luke 12:35, with that light which shall never be put out. This is what the Israelites also, when they were departing out of Egypt Exodus 12:11, were charged to do. For why did they eat the passover with their loins girded? Are you desirous to hear the ground of it? According to the historical fact, or according to its mystical sense, shall I state it? But I will state them both, and do ye retain it in mind, for I am not doing it without an object, merely that I may tell you the solution, but also that my words may become in you reality. They had, we read, their loins girded, and their staff in their hands, and their shoes on their feet, and thus they ate the Passover. Awful and terrible mysteries, and of vast depth; and if so terrible in the type, how much more in the reality? They come forth out of Egypt, they eat the Passover. Attend. Our Passover has been sacrificed, even Christ, it is said. Wherefore did they have their loins girded? Their guise is that of wayfarers; for their having shoes, and staves in their hands, and their eating standing, declares nothing else than this. Will ye hear the history first, or the mystery? Better the history first. What then is the design of the history? The Jews were continually forgetting God’s benefits to them. Accordingly then, God tied the sense of these, His benefits, not only to the time, but also to the very habit of them that were to eat. For this is why they were to eat girded and sandalled, that when they were asked the reason, they might say, we were ready for our journey, we were just about to go forth out of Egypt to the land of promise and we were ready for our exodus. This then is the historical type. But the reality is this; we too eat a Passover, even Christ; for, says he, our Passover has been sacrificed, even Christ. 1 Corinthians 5:7 What then? We too ought to eat it, both sandalled and girded. And why? That we too may be ready for our Exodus, for our departure hence.

Source. New Advent – Translated by Gross Alexander. From Nicene and Post-Nicene Fathers, First Series, Vol. 13. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/2301.htm>.

Homily on Philippians

3. So then after admonishing them to be of one mind, and showing that unanimity comes of humility, and then aiming a shaft at those Jews who were everywhere corrupting the doctrine under a show of Christianity, and calling them dogs and evil workers Philippians 3:2, and giving admonition to keep away from them, and teaching to whom it is right to attend, and discoursing at length on moral points, and bringing them to order, and recalling them to themselves, by saying, The Lord is at hand Philippians 4:5, he makes mention also, with his usual wisdom, of what had been sent, and then offers them abundant consolation. But he appears in writing to be doing them special honor, and never in any place writes anything of reproof, which is a proof of their virtue, in that they gave no occasion to their teacher, and that he has written to them not in the way of rebuke, but throughout in the way of encouragement. And as I said also at first, this city showed great readiness for the faith; inasmuch as the very jailor, (and you know it is a business full of all wickedness,) at once, upon one miracle, both ran to them, and was baptized with all his house. For the miracle that took place he saw alone, but the gain he reaped not alone, but jointly with his wife and all his house. Nay, even the magistrates who scourged him seem to have done this rather of sudden impulse than out of wickedness, both from their sending at once to let him go, and from their being afterwards afraid. And he bears testimony to them not only in faith, or in perils, but also in well-doing, where he says, That even in the beginning of the Gospel, you sent once and again unto my need Philippians 4:15-16, when no one else did so; for he says, no Church had fellowship with me in the matter of giving and receiving; and that their intermission had been rather from lack of opportunity than from choice, saying, Not that you took no thought for me, but you lacked opportunity. Philippians 4:10 Let us also, knowing these things, and having so many patterns, and the love that he bore them — for that he loved them greatly appears in his saying, For I have no man like minded, who will care truly for your state Philippians 2:20; and again, Because I have you in my heart, and in my bonds, —

Homily 1 on Philippians

To the saints in Christ Jesus which are at Philippi. Since it was likely that the Jews too would call themselves saints from the first oracle, when they were called a holy people, a people for God’s own possession Exodus 19:6; Deuteronomy 7:6, etc.; for this reason he added, to the saints in Christ Jesus. For these alone are holy, and those hence-forward profane. To the fellow-Bishops and Deacons. What is this? Were there several Bishops of one city? Certainly not; but he called the Presbyters so. For then they still interchanged the titles, and the Bishop was called a Deacon. For this cause in writing to Timothy, he said, Fulfil your ministry, when he was a Bishop. For that he was a Bishop appears by his saying to him, Lay hands hastily on no man. 1 Timothy 5:22 And again, Which was given you with the laying on of the hands of the Presbytery. 1 Timothy 4:14 Yet Presbyters would not have laid hands on a Bishop. And again, in writing to Titus, he says, For this cause I left you in Crete, that you should appoint elders in every city, as I gave you charge. If any man is blameless, the husband of one wife Titus 1:5-6; which he says of the Bishop. And after saying this, he adds immediately, For the Bishop must be blameless, as God’s steward, not self willed. Titus 1:7 So then, as I said, both the Presbyters were of old called Bishops and Deacons of Christ, and the Bishops Presbyters; and hence even now many Bishops write, To my fellow-Presbyter, and, To my fellow-Deacon. But otherwise the specific name is distinctly appropriated to each, the Bishop and the Presbyter. To the fellow-Bishops, he says, and Deacons,

Homily 5 on Philippians

We shall find much to exemplify this in the case of Paul in the Acts. When he disputed with the Jews he did not flatter them, but was humble-minded (for he knew how to speak boldly), as when he says, I, brethren, though I had done nothing against the people, or the customs of our fathers, yet was delivered prisoner from Jerusalem. Acts 28:17

Would you see the flattery of the foolish Jews? Listen to them, saying, We have no king but Cæsar. John 19:15 Would you see humility? Listen to Paul again, when he says, For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake. 2 Corinthians 4:5 Would you see both flattery and audacity? Audacity 1 Samuel 25:10 in the case of Nabal, and flattery 1 Samuel 23:20 in that of the Ziphites? For in their purpose they betrayed David. Would you see wisdom 1 Samuel 26:5-12 and not flattery, that of David, how he gat Saul into his power, and yet spared him? Would you see the flattery of those who murdered Mephibosheth, whom also David slew? In fine, and as it were in outline, to sum up all, audacity is shown when one is enraged, and insults another for no just cause, either to avenge himself, or in some unjust way is audacious; but boldness and courage are when we dare to face perils and deaths, and despise friendships and enmities for the sake of what is pleasing to God. Again, flattery and meanness are when one courts another not for any right end, but hunting after some of the things of this life; but humility, when one does this for the sake of things pleasing to God, and descends from his own proper station that he may perform something great and admirable. If we know these things, happy are we if we do them. For to know them is not enough. For Scripture says, Not the hearers of a law, but the doers of a law shall be justified. Romans 2:13 Yea, knowledge itself condemns, when it is without action and deeds of virtue. Wherefore that we may escape the condemnation, let us follow after the practice, that we may obtain those good things that are promised to us, by the grace and love of our Lord Jesus Christ.

Homily 6 on Philippians

I could wish to discourse of the pleasures of being with Christ, though they pass all expression and all understanding. Yet would I speak of these things according to my power. But what shall I do? It is not possible to speak concerning a kingdom to one that is diseased and in fever; then we must needs speak of health. It is not possible to speak of honor to one that is brought to trial, for at that time his desire is that he be freed from judgment, and penalty, and punishment. If this be not effected, how shall the other be? It is for this cause that I am continually speaking of these things, that we may the sooner pass over to those other. For this cause does God threaten hell, that none may fall into hell, that we all may obtain the kingdom; for this cause we too make mention continually of hell, that we may thrust you onward towards the kingdom, that when we have softened your minds by fear, we may bring you to act worthily of the kingdom. Be not then displeased at the heaviness of our words, for the heaviness of these words lightens our souls from sin. Iron is heavy, and the hammer is heavy, but it forms vessels fit for use, both of gold and silver, and straightens things which are crooked; and if it were not heavy, it would have no power to straighten the distorted substance. Thus too our heavy speech has power to bring the soul into its proper tone. Let us not then flee from heaviness of speech, nor the strokes it gives; the stroke is not given that it may break in pieces or tear the soul, but to straighten it. We know how we strike, how by the grace of God we inflict the stroke, so as not to crush the vessel, but to polish it, to render it straight, and meet for the Master’s use, to offer it glittering in soundness, skillfully wrought against that Day of the river of fire, to offer it having no need of that burning pile. For if we expose not ourselves to fire here, we must needs be burned there, it cannot be otherwise; For the day of the Lord is revealed by fire. 1 Corinthians 3:13 Better is it that you be burned for a little space by our words, than for ever in that flame. That this will indeed be so, is plain, and I have ofttimes given you reasons which cannot be gainsaid. We ought truly to be persuaded from the Scriptures, but forasmuch as some are contentious, we have also brought forward many arguments from reason. Nothing hinders that I now mention them, and what were they? God is just. We all acknowledge this, both Greeks and Jews, and Heretics, and Christians. But many sinners have had their departure without punishment, many righteous men have had their departure after suffering ten thousand grievous things. If then God be just, where will He reward their good to the one, and their punishment to the other, if there be no hell, if there be no resurrection? This reason then do ye constantly repeat to them and to yourselves, and it will not suffer you to disbelieve the resurrection, and whoever disbelieves not the resurrection will take care to live with all heed so as to obtain eternal happiness, of which may we all be counted worthy, by the grace and lovingkindness of our Lord Jesus Christ, with whom, etc.

Homily 7 on Philippians

He humbled Himself, becoming obedient unto death, yea, the death of the cross. See, says one, He voluntarily became obedient; he was not equal to Him whom He obeyed. O you obstinate ones and unwise! This does not at all lower Him. For we too become obedient to our friends, yet this has no effect. He became obedient as a Son to His Father; He fell not thus into a servile state, but by this very act above all others guarded his wondrous Sonship, by thus greatly honoring the Father. He honored the Father, not that you should dishonor Him, but that you should the rather admire Him, and learn from this act, that He is a true Son, in honoring His Father more than all besides. No one has thus honored God. As was His height, such was the correspondent humiliation which He underwent. As He is greater than all, and no one is equal to Him, so in honoring His Father, He surpassed all, not by necessity, nor unwillingly, but this too is part of His excellence; yea, words fail me. Truly it is a great and unspeakable thing, that He became a servant; that He underwent death, is far greater; but there is something still greater, and more strange; why? All deaths are not alike; His death seemed to be the most ignominious of all, to be full of shame, to be accursed; for it is written, Cursed is every one that hangs on a tree. Deuteronomy 21:23; Galatians 3:13 For this cause the Jews also eagerly desired to slay Him in this manner, to make Him a reproach, that if no one fell away from Him by reason of His death, yet they might from the manner of His death. For this cause two robbers were crucified with Him, and He in the midst, that He might share their ill repute, and that the Scripture might be fulfilled, And he was numbered with the transgressors. Isaiah 53:12 Yet so much the more does truth shine forth, so much the more does it become bright; for when His enemies plot such things against His glory, and it yet shines forth, so much the greater does the matter seem. Not by slaying Him, but by slaying Him in such sort did they think to make Him abominable, to prove Him more abominable than all men, but they availed nothing. And both the robbers also were such impious ones, (for it was afterward that the one repented,) that, even when on the cross, they reviled Him; neither the consciousness of their own sins, nor their present punishment, nor their suffering the same things themselves, restrained their madness. Wherefore the one spoke to the other, and silenced him by saying, Do you not even fear God, seeing you are in the same condemnation? Luke 23:40 So great was their wickedness. Wherefore it is written, God also highly exalted Him, and gave Him the Name which is above every name. When the blessed Paul has made mention of the flesh, he fearlessly speaks of all His humiliation. For until he had mentioned that He took the form of a servant, and while he was speaking of His Divinity, behold how loftily he does it, (loftily, I say, according to his power; for he speaks not according to His own worthiness, seeing that he is not able). Being in the form of God, He counted it not a prize to be equal with God. But when he had said, that He became Man, henceforth he fearlessly discourses of His low estate, being confident that the mention of His low estate would not harm His Divinity, since His flesh admitted this.

Homily 9 on Philippians

For we owe the saints a debt, and are not doing them a favor. For as supplies are due by those who are in peace and not engaged in war to such as stand in the army and fight (for these stand on their behoof), thus too is it here. For if Paul had not taught, who would have cast him into prison? Wherefore we ought to minister to the Saints. For is it not absurd to contribute to an earthly king, when engaged in war, all that he wants, as clothing and food, not according to his need alone, but abundantly, while to the King of Heaven, when engaged in war, and contending against far more bitter foes (for it is written, our wrestling is not against flesh and blood) Ephesians 6:12, we will not supply urgent necessity? What folly is this! What ingratitude! What base love of gain! But, as it seems, the fear of man has greater force with us than hell, and the future torments. For this cause, in truth, all things are turned upside down; for political affairs are daily accomplished with much earnestness, and one must not be left behind, while of spiritual things there is no account taken at all; but the things which are demanded of us of necessity, and with compulsion, as though we were slaves, and against our wills, are laid down by us with much readiness, while such as are asked from willing minds, and as if from free men, are again deficient. I speak not against all, but against those who are behindhand with these supplies. For might not God have made these contributions compulsory? Yet He would not, for He has more care of you than of those whom you support. Wherefore He would not that you should contribute of necessity, since there is no recompense. And yet many of those who stand here are lower minded than the Jews. Consider how great things the Jews gave, tithes, first-fruits, tithes again, and again other tithes, and besides this thirteenths, and the shekel, and no one said, how much they devour; for the more they receive, the greater is the reward. They say not, They receive much, they are gluttons; which words I hear now from some. They for their part, while they are building houses, and buying estates, still think they have nothing; but if any priest is clothed in dress more bright than usual, and enjoys more than what is necessary for his sustenance, or has an attendant, that he may not be forced himself to act unbecomingly, they set the matter down for riches. And in truth we are rich even at this rate, and they admit it against their will; for we, though we have but little, are rich, while they, though they get everything about them, are poor.

Homily 10 on Philippians

Now he calls the Galatians indeed children Galatians 4:19, but these brethren. For when he aims either to correct anything or to show his fondness, he calls them children; but when he addresses them with greater honor, brethren is the title. Finally, my brethren, he says, rejoice in the Lord. He said rightly in the Lord, not after the world. for this is no rejoicing. These tribulations, he says, which are according to Christ bring joy. To write the same things to you, to me indeed is not irksome, but for you it is safe. Beware of the dogs. Do you mark how he forbears to bring in the exhortation at the beginning? But after he had given them much commendation, after he had shown his admiration of them, then he does this, and again repeats his commendation. For this mode of speech seems to bear somewhat hard upon them. Wherefore he overshadows it on every side. But whom does he style dogs? There were at this place some of those, whom he hints at in all his Epistles, base and contemptible Jews, greedy of vile lucre and fond of power, who, desiring to draw aside many of the faithful, preached both Christianity and Judaism at the same time, corrupting the Gospel. As then they were not easily discernible, therefore he says, beware of the dogs: the Jews are no longer children; once the Gentiles were called dogs, but now the Jews. Wherefore? Because as the Gentiles were strangers both to God and to Christ, even so are these become this now. And he shows forth their shamelessness and violence, and their infinite distance from the relation of children, for that the Gentiles were once called dogs, hear what the Canaanitish woman says, Yea, Lord: for even the dogs eat of the crumbs which fall from their masters’ table. Matthew 15:27 But that they might not have this advantage, since even dogs are at the table, he adds that, whereby he makes them aliens also, saying, Beware of the evil workers; he admirably expressed himself, beware of the evil workers; they work, he means, but for a bad end, and a work that is much worse than idleness, plucking up what is laid in goodly order.

Beware, he says, of the concision. The rite of circumcision was venerable in the Jews‘ account, forasmuch as the Law itself gave way thereto, and the Sabbath was less esteemed than circumcision. For that circumcision might be performed the Sabbath was broken; but that the Sabbath might be kept, circumcision was never broken; and mark, I pray, the dispensation of God. This is found to be even more solemn than the Sabbath, as not being omitted at certain times. When then it is done away, much more is the Sabbath. Wherefore Paul makes a concision of the name, and says, Beware of the concision; and he did not say that circumcision is evil, that it is superfluous, lest he should strike the men with dismay, but he manages it more wisely, withdrawing them from the thing, but gratifying them with the word, nay, rather with the thing too, in a more serious way. But not so in the case of the Galatians, for since in that case the disease was great, he immediately adopts the remedy of amputation with open front and with all boldness; but in this case, as they had done nothing of the sort, he vouchsafes them the gratification of the title, he casts out the others, and says, Beware of the concision; for we are the circumcision— how?— who worship God in spirit, and have no confidence in the flesh. He said not that we test the one circumcision and the other, which is the better of the two; but he would not even allow it a share in the name; but what does he say? That that circumcision is concision. Why? Because they do nothing but cut the flesh up. For when what is done is not of the law, it is nothing else than a concision and cutting up of the flesh; it was then either for this reason that he called it so, or because they were trying to cut the Church in two; and we call the thing cutting up in those who do this at random, without aim and without skill. Now if you must seek circumcision, he says, you will find it among us, who worship God in spirit, i.e. who worship spiritually.

For answer me, which is superior, the soul or the body? Evidently the former. Therefore that circumcision is also superior, or rather, no longer superior, but this is the only circumcision; for while the type stood, He rightly brought it forward in conjunction, writing, For you shall circumcise the foreskins of your hearts. Jeremiah 4:4 In the same way in the Epistle to the Romans he does away with it, saying, for he is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter. Romans 2:28-29 And lastly, he takes from it the very name, neither is it circumcision, he maintains; for the type while the reality is yet to come, is called this, but when the reality has come, it no longer retains the title. As in delineation, a man has drawn a king in outline; so long as the colors are not put on we say, Lo, there is the king, but when they are added, the type is lost in the reality, and ceases to show. And he said not, for the circumcision is in us, but we are the circumcision, and justly; for this is the Man, the circumcision in virtue, this is really the Man. And he did not say, For among them is the concision; for they themselves are henceforth in a condition of ruin and of wickedness. But no longer, says he, is circumcision performed in the body, but in the heart. And have no confidence, says he, in the flesh; though I myself might have confidence even in the flesh. Philippians 3:4 What does he call confidence here, and in the flesh? Boasting, boldness, a high tone. And he did well to add this; for if he had been of the Gentiles, and had condemned circumcision, and not only circumcision, but all those that adopted it out of place, it would have seemed that he was running it down, because he lacked the high ancestry of Judaism, as being a stranger to its solemn rites, and having no part therein. But as it is, he, who, though a sharer, yet blames them, will not therefore blame them as having no share in them, but as disowning them; not from ignorance, but most especially from acquaintance with them. Accordingly observe what he says in his Epistle to the Galatians also; having been brought into a necessity of saying great things about himself, how even in these circumstances does he manifest nought but humility. For you have heard, of my manner of life in time past, he says, in the Jews‘ religion Galatians 1:13; and again here; if any other man thinks to have confidence in the flesh, I more. Philippians 3:4. And he immediately added, a Hebrew of Hebrews. But if any other man, says he, showing the necessity, showing that it was on their account that he spoke. If you have confidence, he says, I also say so, since I am silent. And observe the absence of all ungraciousness in the reproofs; by forbearing to do it by name, he gave even them the opportunity of retracing their steps. If any one thinks to have confidence; and it was well to say thinks, either inasmuch as they really had no such confidence, or as that confidence was no real confidence, for all was by necessity, and not of choice. Circumcised on the eighth day; and he sets down the first that wherein they chiefly boasted, viz. the ordinance of circumcision. Of the stock of Israel. He pointed out both these circumstances, that he was neither a proselyte, nor born of proselytes; for from his being circumcised on the eighth day, it follows that he was not a proselyte, and from his being of the stock of Israel, that he was not of proselyte parents. But that you may not imagine that he was of the stock of Israel as coming of the ten tribes, he says, of the tribe of Benjamin. So that he was of the more approved portion, for the place of the priests was in the lot of this tribe. An Hebrew of Hebrews. Because he was not a proselyte, but from of old, of distinguished Jews; for he might have been of Israel, and yet not an Hebrew of Hebrews, for many were already corrupting the matter, and were strangers to the language, being encircled by other nations; it is either this then, or the great superiority of his birth, that he shows. According to the law a Pharisee. He is coming now to the circumstances dependent on his own will; for all those things were apart from the will, for his being circumcised was not of himself, nor that he was of the stock of Israel, nor that he was of the tribe of Benjamin. So that, even among these he has a larger share, even though there were really many who partook with him. Where then are we to place the rather? Particularly herein that he was not a proselyte; for to be of the most distinguished tribe and sect, and this from his ancestors of old, was a thing which belonged not to many. But he comes to the things which are matters of choice, wherein we have the rather. As touching the law, a Pharisee; as touching zeal, persecuting the Church. But this is not sufficient; for it is possible to be a Pharisee even, and yet not very zealous. But this also he adds; behold the rather. According to righteousness. It is possible, however, to be adventurous, or to act thus from ambition, and not out of zeal for the law, as the chief priests did. Yet neither was this the case, but, according to the righteousness which is in the law, found blameless. If then both for purity of descent, and earnestness, and habits, and mode of life, I surpassed all, why have I renounced all those dignities, he asks, but because I found that the things of Christ are better, and better far? Wherefore he added; howbeit what things were gain to me, these have I counted loss for Christ. Philippians 3:7

Such a course of life, so strictly regulated, and entered upon from earliest childhood, such unblemished extraction, such dangers, plots, labors, forwardness, did Paul renounce, counting them but loss, which before were gain, that he might win Christ. But we do not even contemn money, that we may win Christ, but prefer to fail of the life to come rather than of the good things of the present life. And yet this is nothing else than loss; for tell me now, let us examine in detail the conditions of riches, and see whether it be not loss accompanied with trouble, and without any gain. For tell me, what is the advantage of those stores of costly garments, what good do we gain when we are arrayed in them? None, nay, we are only losers. How so? Because even the poor man, in his cheap and threadbare clothing, does not bear the scorching in time of heat any wise worse than yourself; nay, rather he bears it better, for clothes that are threadbare and worn single allow more ease to the body, but not so with those which are new made, though they be finer than the spider’s web. Besides, you, from your excessive self-importance, wear even two and often three inner garments, and a cloak and girdle, and breeches too, but no one blames him if he wears but a single inner garment; so that he is the man that endures most easily. It is owing to this that we see rich men sweating, but the poor subject to nothing of the sort. Since then his cheap clothing, which is sold for a trifle, answers the same or even a better purpose to him, and those clothes, which oblige a man to pay down much gold, do only the same thing, is not this great superabundance so much loss? For it has added nothing in respect of its use and service, but your purse is emptied of so much the more gold, and the same use and service. You who have riches have purchased for a hundred pieces of gold, or even more, but the poor man for a trifling sum of silver. Do you perceive the loss? No, for your pride will not let you see it. Would you have us make out this account in the case of the gold ornaments too, which men put alike about their horses and their wives? For besides the other evils, the possession of money makes fools of men; they account their wives and horses to be worthy of the same honor, and the ornamentation of both is the same; and they would make themselves finer by the same means as the very beasts that carry them, or as the very skins of the awnings, wherein they are borne. What now is the use of decking out a mule or a horse with gold? Or the lady, that has such a weight of gold and Jewels about her person, what does she gain? But the golden ornaments are never worn out, he answers. Assuredly this also is said that in the baths and many places both precious stones and gold ornaments lose much of their value. But be it so, and grant that they are not injured, tell me, what is the gain? And how is it when they drop out, and are lost? Is there no loss sustained? And how when they draw down upon you envy and intrigues? Is there no loss then? For when they do the wearer no good, but rather inflame the eyes of the envious, and act as an incitement to the robber, do they not become loss? And again, say, when a man may use them for a serviceable purpose, but is unable on account of the extravagance of his wife, and is obliged to starve and to stint himself, that he may see her arrayed in gold, is it not a matter of loss? For it was on this account that goods have their name from use, not that we should use them thus like goldsmiths’ samples, but that we should do some good therewith; so then when love of gold does not allow this, is not the whole thing loss? For he that dares not use them forbears the use as if they were another’s property, and there is no use of them in any way.

Homily 11 on Philippians

In our contests with heretics, we must make the attack with minds in vigor, that they may be able to give exact attention. I will therefore begin nay present discourse where the last ended. And what was that? Having enumerated every Jewish boast, both those from his birth, and those that were from choice, he added, Howbeit, what things were gain to me, these have I counted to be loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I suffered the loss of all things, and do count them but dung, that I may gain Christ. Here the heretics spring to their attack: for even this comes of the wisdom of the Spirit, to suggest to them hopes of victory, that they may undertake the fight.

Source. New Advent – Translated by John A. Broadus. From Nicene and Post-Nicene Fathers, First Series, Vol. 13. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/2302.htm>.

Homily 1 on Colossians

It were well also to say, what from considering this Epistle we have found to be its occasion and subject. What then is it? They used to approach God through angels; they held many Jewish and Grecian observances. These things then he is correcting. Wherefore in the very outset he says, Through the will of God. So here again he has used the expression through. And Timothy the brother, he says; of course then he too was an Apostle, and probably also known to them. To the saints which are at Colossæ. This was a city of Phrygia, as is plain from Laodicea‘s being near to it. And faithful brethren in Christ. Colossians 4:16 Whence, says he, are you made a saint? Tell me. Whence are you called faithful? Is it not because thou were sanctified through death? Is it not because you have faith in Christ? Whence are you made a brother? For neither in deed, nor in word, nor in achievement did you show yourself faithful. Tell me, whence is it that you have been entrusted with so great mysteries? Is it not because of Christ?

Homily 2 on Colossians

What then, says he, when the Greeks put questions to us; would you not that we should try to cure them? But by casting the Christian into perplexity, under pretense of curing the Greek, you aim at establishing your Satanical doctrine. For since, when communing with your soul alone of these things, you persuade her not; you desire to bring forward others as witnesses. But if one must reason with a Greek, the discussion should not begin with this; but whether Christ be God, and the Son of God; whether those gods of theirs be demons. If these points be established, all the others follow; but, before making good the beginning, it is vain to dispute about the end; before learning the first elements, it is superfluous and unprofitable to come to the conclusion. The Greek disbelieves the Judgment, and he is in the same case with yourself, seeing that he too has many who have treated these things in their philosophy; and albeit when they so spoke they held the soul as separated from the body, still they set up a seat of judgment. And the thing is so very clear, that no one scarcely is ignorant of it, but both poets and all are agreed among themselves that there is both a Tribunal and a Judgment. So that the Greek also disbelieves his own authorities; and the Jew does not doubt about these things nor in a word does any man.

Homily 3 on Colossians

What do you say? Do you excite contentions and fightings? And does any ask who is so unhappy? Many there are who rejoice at evil, and who do rather rend in pieces the Body of Christ, than did the soldiers pierce it with the spear, or the Jews who struck it through with the nails. A less evil was that than this; those Members, so cut through, again united, but these when torn off, if they be not united here, will never be united, but remain apart from the Fullness. When you are minded to war against your brother, bethink you that you war against the members of Christ, and cease from your madness. For what if he be an outcast? What if he be vile? What if he be open to contempt? So says He, It is not the will of My Father that one of these little ones should perish. Matthew 18:14 And again, Their Angels do always behold the face of My Father which is in heaven. Matthew 18:10 God for his sake and yours even became a servant, and was slain; and do you consider him to be nothing? Surely in this respect also you fight against God, in that you deliver a judgment contrary to His. When he that is over the Church comes in, he straightway says, Peace unto all; when he preaches, Peace unto all; when he blesses, Peace unto all; when he bids to salute, Peace unto all; when the Sacrifice is finished, Peace unto all: and again, in the middle, Grace to you and peace. How then is it not monstrous, if, while hearing so many times that we are to have peace, we are in a state of feud with each other; and receiving peace, and giving it back, are at war with him that gives it to us? You say, And to your spirit. And do you traduce him abroad? Woe is me! That the majestic usages of the Church have become forms of things merely, not a truth. Woe is me! That the watchwords of this army proceed no farther than to be only words. Whence also you are ignorant wherefore is said, Peace unto all. But hear what follows, what Christ says; And into whatsoever city or village you shall enter…as you enter into the house, salute it; and if the house be worthy, let your peace come upon it, but if it be not worthy, let your peace return to you. Matthew 10:11-13 We are therefore ignorant; because we look upon this merely as a figure of words; and we assent not to them in our minds. For do I give the Peace? It is Christ who deigns to speak by us. Even if at all other times we are void of grace, yet are we not now, for your sakes. For if the Grace of God wrought in an ass and a diviner, for the sake of an economy, and the advantage of the Israelites Numbers 22, it is quite clear that it will not refuse to operate even in us, but for your sakes will endure even this.

Homily 4 on Colossians

He does not then say this to exalt himself, but through a desire to show that Christ is even yet caring for them. And he shows what he says to be credible, by adding, for His Body’s sake. For that so it is, and that there is no unlikelihood in it, is plain from these things being done for His body’s sake. Look how He has knitted us unto Himself. Why then introduce Angels between? Whereof I was made, he says, a minister. Why introduce Angels besides? I am a minister. Then he shows that he had himself done nothing, albeit he is a minister. Of which I was made, says he, a minister, according to the dispensation of God which is given me to youward, to fulfill the word of God. The dispensation. Either he means, He so willed that after His own departure we should succeed to the dispensation, in order that you might not feel as deserted, (for it is Himself that suffers, Himself that is ambassador;) or he means this, namely, me who was more than all a persecutor, for this end He permitted to persecute, that in my preaching I might gain belief; or by dispensation he means, that He required not deeds, nor actions, nor good works, but faith and baptism. For you would not otherwise have received the word. For you, he says, to fulfill the word of God. He speaks of the Gentiles, showing that they were yet wavering, by the expression, fulfill. For that the cast-away Gentiles should have been able to receive such lofty doctrines was not of Paul, but of the dispensation of God; for I never could have had the power, he says. Having shown that which is greater, that his sufferings are Christ’s, he next subjoins what is more evident, that this also is of God, to fulfill His word in you. And he shows here covertly, that this too is of dispensation, that it is spoken to you now, when you are able to hear it, and comes not of neglect, but to the end ye may receive it. For God does not all things on a sudden, but uses condescension because of His plenteous love toward man. And this is the reason why Christ came at this time, and not of old. And He shows in the Gospel, that for this reason He sent the servants first, that they might not proceed to kill the Son. For if they did not reverence the Son, even when He came after the servants, much less would they had He come sooner; if they gave no heed to the lesser commandments, how would they to the greater? What then, does one object? Are there not Jews even now, and Greeks who are in a very imperfect condition? This, however, is an excess of listlessness. For after so long a time, after such great instructions, still to continue imperfect, is a proof of great stupidity.

Although these things are really fit subjects for enquiry: yet not for a meddling curiosity: for this is not for enquiry at all. For I will tell you the reason I spoke of. For suppose human nature as being some one continued life, and that in the first times our race was in the position of boyhood; in those that succeeded, of manhood; and in these that are near extreme age, of an old man. Now when the soul is at its perfection, when the limbs of the body are unstrung, and our war is over, we are then brought to philosophy. On the contrary, one may say, we teach boys while young. Yes, but not the great doctrines, but rhetoric, and expertness with language; and the other when they have come to ripeness of age. See God also doing the same with the Jews. For just as though the Jews had been little children, he placed Moses over them as a schoolmaster, and like little children he managed these things for them through shadowy representations, as we teach letters. For the law had a shadow of the good things to come, and not the very image of the things. Hebrews 10:1 As we both buy cakes for children and give them pieces of money, requiring of them one thing only, that for the present they would go to school; so also God at that time gave them both wealth and luxury, purchasing from them by this His great indulgence one only thing, that they would listen to Moses. Therefore He delivered them over to a schoolmaster, that they might not despise Himself as a tender, loving Father. See then that they feared him only; for they said not, Where is God? But, Where is Moses? And his very presence was fearful. So when they did amiss, observe how he punished them. For God indeed was desirous of casting them off; but he would not permit Him. Or rather the whole was of God; just as when a Father threatens while a schoolmaster entreats Him, and says, Forgive them, I pray, on my account, and henceforward I undertake for them. In this way was the wilderness a school. And as children who have been a long while at school are desirous of quitting it, so also were they at that time continually desiring Egypt, and weeping, saying, We are lost, we are wholly consumed, we are utterly undone. Exodus 16:3 And Moses broke their tablet, having written for them, as it were, certain words Exodus 32:19; just as a schoolmaster would do, who having taken up the writing tablet, and found it badly written, throws away the tablet itself, desiring to show great anger; and if he have broken it, the father is not angry. For he indeed was busy writing, but they not attending to him, but turning themselves other ways, were committing disorder. And as in school, they strike each other, so also, on that occasion, he bade them strike and slay each other. And again, having given them as it were lessons to learn, then asking for them, and finding they had not learned them, he would punish them. For instance. What writings were those that denoted the power of God? The events in Egypt? Yes, says one, but these writings represented the plagues, that He punishes His enemies. And to them it was a school. For what else was the punishment of your enemies but your benefit? And in other respects too, He benefited you. And it was the same as if one should say he knew his letters, but when asked up and down, should be at fault, and be beaten. So they also said indeed that they knew the power of God, but when asked their knowledge up and down, they could not give it, and therefore were beaten. Have you seen water? You ought to be reminded of the water in Egypt. For He that of water made blood, will be also of power to do this. As we also say often to the children, when in a book you see the letter A, remember that you had it in your tablet. Have you seen famine? Remember that it was He that destroyed the crops! Have you seen wars? Remember the drowning! Have you seen that they are mighty who inhabit the land? But not mightier than the Egyptians. He who took you out of the midst of them, will He not much more save you when out? But they knew not how to answer their letters out of order, and therefore they were beaten. They ate, and drank, and kicked. Deuteronomy 32:15 When fed with their manna they ought not to have asked for luxury, seeing they had known the evils which proceed from it. And they acted precisely as if a free child, when sent to school, should ask to be reckoned with the slaves, and to wait on them — so did these also in seeking Egypt— and when receiving all needful sustenance, and such as becomes a free person, and sitting at his father’s table, should have a longing for the ill-savored and noisy one of the servants. And they said to Moses, Yea, Lord, all that you have spoken will we do, and be obedient. Exodus 24:7 And as it happens in the case of desperately bad children, that when the father would put them to death, the schoolmaster perseveringly entreats for them, the same was the case at that time also.

Homily 6 on Colossians

That indeed were most one’s duty, not to be persuaded by them, even did they say anything to the purpose; as it is, however, obligations apart even, it would be our duty to shun those things. And not after Christ, he says. For were it in such sort a matter done by halves, that you were able to serve both the one and the other, not even so ought ye to do it; as it is, however, he suffers you not to be after Christ. Those things withdraw you from Him. Having first shaken to pieces the Grecian observances, he next overthrows the Jewish ones also. For both Greeks and Jews practiced many observances, but the former from philosophy, the latter from the Law. First then, he makes at those against whom lay the heavier accusation. How, not after Christ?

See how near he has come to the thing. He says, In the putting quite away, not putting off merely. The body of sins. He means, the old life. He is continually adverting to this in different ways, as he said above, Who delivered us out of the power of darkness, and reconciled us who were alienated, that we should be holy and without blemish. Colossians 1:13-21 No longer, he says, is the circumcision with the knife, but in Christ Himself; for no hand imparts this circumcision, as is the case there, but the Spirit. It circumcises not a part, but the whole man. It is the body both in the one and the other case, but in the one it is carnally, in the other it is spiritually circumcised; but not as the Jews, for you have not put off flesh, but sins. When and where? In Baptism. And what he calls circumcision, he again calls burial. Observe how he again passes on to the subject of righteous doings; of the sins, he says, of the flesh, the things they had done in the flesh. He speaks of a greater thing than circumcision, for they did not merely cast away that of which they were circumcised, but they destroyed it, they annihilated it.

For he would have done everything to persuade men that He did not die, had he had the power. For seeing that of His Resurrection indeed all succeeding time was proof demonstrative; while of His death, no other time save that whereat it happened could ever furnish proof; therefore it was, that He died publicly in the sight of all men, but He arose not publicly, knowing that the aftertime would bear witness to the truth. For, that while the world was looking on, the serpent should be slain on high upon the Cross, herein is the marvel. For what did not the devil do, that He might die in secret? Hear Pilate saying, Take ye Him away, and crucify Him, for I find no fault in Him John 19:6, and withstanding them in a thousand ways. And again the Jews said to Him, If You are the Son of God, come down from the Cross. Matthew 27:40 Then further, when He had received a mortal wound, and He came not down, for this reason He was also committed to burial; for it was in His power to have risen immediately: but He did not, that the fact might be believed. And yet in cases of private death indeed, it is possible to impute them to a swoon, but here, it is not possible to do this either. For even the soldiers broke not His legs, like those of the others, that it might be made manifest that He was dead. And those who buried The Body are known; and therefore too the Jews themselves seal the stone along with the soldiers. For, what was most of all attended to, was this very thing, that it should not be in obscurity. And the witnesses to it are from enemies, from the Jews. Hear them saying to Pilate, That deceiver said, while he was yet alive, After three days I rise again. Command therefore that the sepulchre Matthew 26:63-64 be guarded by the soldiers. This was accordingly done, themselves also sealing it. Hear them further saying even afterwards to the Apostles, You intend to bring this Man’s blood upon us. Acts 5:28 He suffered not the very fashion of His Cross to be put to shame. For since the Angels have suffered nothing like it, He therefore does everything for this, showing that His death achieved a mighty work. There was, as it were, a single combat. Death wounded Christ: but Christ, being wounded, did afterwards kill death. He that seemed to be immortal, was destroyed by a mortal body; and this the whole world saw. And what is truly wonderful is, that He committed not this thing to another. But there was made again a second bond of another kind than the former.

Homily 8 on Colossians

Ver. 11. Where there cannot be Greek and Jew, circumcision and uncircumcision, Barbarian, Scythian, bondman, freeman: but Christ is all, and in all.

Lo! Here is a third encomium of this man. With him, there is no difference admitted either of nation, or of rank, or of ancestry, seeing he has nothing of externals, nor needs them; for all external things are such as these, circumcision, and uncircumcision, bondman, freeman, Greek, that is, proselyte, and Jew, from his ancestors. If you have only this man, you will obtain the same things with the others that have him.

Homily 9 on Colossians

This reproach God spoke against the Jews. Borne from the belly, and instructed even to old age. Isaiah 46:3-4, Septuagint If you had not always been expecting this, all things would not have gone backward in this way. Had it been so, that some had finished learning, and others were about to have finished, our work would have been forward; you would both have given place to others, and would have helped us as well. Tell me, were some to go to a grammarian and continue always learning their letters, would they not give their teacher much trouble? How long shall I have to discourse to you concerning life? In the Apostles’ times it was not thus, but they continually leaped from place to place, appointing those who first learned to be the teachers of any others that were under instruction. Thus they were enabled to circle the world, through not being bound to one place. How much instruction, do you think, do your brethren in the country stand in need of, [they] and their teachers? But you hold me riveted fast here. For, before the head is set right, it is superfluous to proceed to the rest of the body. You throw everything upon us. You alone ought to learn from us, and your wives from you, your children from you; but you leave all to us. Therefore our toil is excessive.

Homily 11 on Colossians

Then because he had alarmed them, see how again he encourages them; Redeeming, he says, the time: that is, the present time is short. Now this he said, not wishing them to be crafty, nor hypocrites, (for this is not a part of wisdom, but of senselessness,) but what? In matters wherein they harm you not, he means, give them no handle; as he says also, when writing to the Romans, Render to all their dues: tribute to whom tribute is due, custom to whom custom, honor to whom honor. Romans 13:7 On account of the Preaching alone have thou war, he says, let this war have none other origin. For though they were to become our foes for other causes besides, yet neither shall we have a reward, and they will become worse, and will seem to have just complaints against us. For instance, if we pay not the tribute, if we render not the honors that are due, if we be not lowly. Do you see not Paul, how submissive he is, where he was not likely to harm the Preaching. For hear him saying to Agrippa, I think myself happy, because I shall answer for myself this day before you, especially because I know you to be expert in all customs and questions which are among the Jews. Acts 26:2-3 But had he thought it his duty to insult the ruler, he would have spoiled everything. And hear too those of blessed Peter’s company, how gently they answer the Jews, saying, we must obey God rather than men. Acts 5:29 And yet men who had renounced their own lives, might both have insulted, and have done anything whatever; but for this object they had renounced their lives, not that they might win vainglory, (for that way had been vainglorious,) but that they might preach and speak all things with boldness. That other course marks want of moderation.

Ver. 11. Who are of the circumcision. He represses the swelling pride of the Jews, and inspires the souls of these, [the Colossians,] because few of them were of the circumcision, the greater number of the Gentiles.

Homily 12 on Colossians

Nothing is sweeter than these tears; sweeter are they than any laughter. They that mourn, know how great consolation it possesses. Let us not think this a thing to be deprecated, but one to be even exceedingly prayed for; not that others may sin, but that, when they sin, we may be heart-broken for them. Remember we these tears, these bonds. Surely too upon those bonds tears descended; but the death of the perishing, of those that had bound him in them, suffered him not to taste the pleasure of the bonds. For in their behalf he grieved, being a disciple of Him that bewept the priests of the Jews; not because they were going to crucify Him, but because they were themselves perishing. And He does not this Himself alone, but He thus exhorts others also, saying, Daughters of Jerusalem, weep not for Me. Luke 23:28 These eyes saw Paradise, saw the third heaven: but I count not them so blessed because of this sight, as because of those tears, through which they saw Christ. Blessed, indeed, was that sight; for he himself even glories in it, saying, Have I not seen Jesus Christ our Lord? 1 Corinthians 9:1; but more blessed so to weep.

Source. New Advent – Translated by John A. Broadus. From Nicene and Post-Nicene Fathers, First Series, Vol. 13. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/2303.htm>.

Homily 1 on First Thessalonians

In God the Father, he says, and the Lord Jesus Christ. Unto the Church of the Thessalonians, he says, which is in God. Behold again the expression, in, applied both to the Father and to the Son. For there were many assemblies, both Jewish and Grecian; but he says, to the (Church) that is in God. It is a great dignity, and to which there is nothing equal, that it is in God. God grant therefore that this Church may be so addressed! But I fear that it is far from that appellation. For if any one were the servant of sin, he cannot be said to be in God. If any one walks not according to God, he cannot be said to be in God.

But, as I said, if we be active also ourselves, the prayers for us avail too. Hear Paul saying, For I know that this shall turn to my salvation, through your supplication, and the supply of the Spirit of Jesus Christ. Philippians 1:19 And again, That for the gift bestowed upon us by means of many, thanks may be given by many persons on our behalf. 2 Corinthians 1:11 And you say, what need have I of prayer? But if we are idle, no one will be able to profit us. What did Jeremiah profit the Jews? Did he not thrice draw near to God, and the third time hear, Pray not for this people, neither lift up cry nor prayer, for I will not hear you? Jeremiah 7:16 What did Samuel profit Saul? Did he not mourn for him even to his last day, and not merely pray for him only? What did he profit the Israelites? Did he not say, God forbid that I should sin in ceasing to pray for you? 1 Samuel 12:23 Did they not all perish? Do prayers then, you say, profit nothing? They profit even greatly: but it is when we also do something. For prayers indeed coöperate and assist, but a man coöperates with one that is operating, and assists one that is himself also working. But if you remain idle, you will receive no great benefit.

Would you learn how much prayers have profited? Consider, I pray, Cornelius, Tabitha. Acts 10:3 and 9:36 Hear also Jacob saying to Laban, Except the Fear of my father had been with me, surely you had now sent me away empty. Genesis 31:42 Hear also God again, saying, I will defend this city for My own sake, and for My servant David’s sake. 2 Kings 9:34 But when? In the time of Hezekiah, who was righteous. Since if prayers availed even for the extremely wicked, why did not God say this also when Nebuchadnezzar came, and why did He give up the city? Because wickedness availed more. Again, Samuel himself also prayed for the Israelites, and prevailed. But when? When they also pleased God, then they put their enemies to flight. And what need, you say, of prayer from another, when I myself please God? Never, O man, say this. There is need, aye, and need of much prayer. For hear God saying concerning the friends of Job; And he shall pray for you, and your sin shall be forgiven you. Job 42:8 Because they had sinned indeed, but not a great sin. But this just man, who then saved his friends by prayer, in the season of the Jews was not able to save the Jews who were perishing. And that you may learn this, hear God saying through the prophet; If Noah, Daniel, and Job stood, they shall not deliver their sons and their daughters. Ezekiel 14:14-16 Because wickedness prevailed. And again, Though Moses and Samuel stood. Jeremiah 15:1

Homily 3 on First Thessalonians

Ver. 14, 15, 16. For you, brethren, became imitators of the Churches of God, which are in Judæa in Christ Jesus: for you also suffered the same things of your own countrymen, even as they did of the Jews; who both killed the Lord Jesus and their own prophets, and drove out us, and please not God, and are contrary to all men; forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always: but the wrath has come upon them to the uttermost.

For you, he says, became imitators of the Churches of God which are in Judæa. This is a great consolation. It is no wonder, he says, that they should do these things to you, inasmuch as they have done it also to their own countrymen. And this too is no little proof that the Preaching is true, that even Jews were able to endure all things. For you also, he says, have suffered the same things of your own countrymen, even as they did of the Jews. There is something more in his saying, as they also did in Judæa; it shows that everywhere they rejoiced, as having nobly contended. He says therefore, that you also suffered the same things. And again, what wonder is it, if to you also, when even to the Lord they dared do such things?

Do you see how he introduces this as containing great consolation? And constantly he adverts to it; and upon a close examination one may find it in nearly all his Epistles, how variously, upon all occasions of temptation, he brings forward Christ. Observe accordingly, that here also, when accusing the Jews, he puts them in mind of the Lord, and of the sufferings of the Lord; so well does he know that this is a matter of the greatest consolation.

Who both killed the Lord, he says — but, perhaps, they did not know Him — assuredly they did know Him. What then? Did they not slay and stone their own prophets, whose books even they carry about with them? And they did not do this for the sake of truth. There is therefore not only a consolation under the temptations, but they are reminded not to think that (the Jews) did it for the truth’s sake, and be troubled on that account. And drove out us, he says. And we also, he says, have suffered numberless evils. And please not God, and are contrary to all men; forbidding us to speak to the Gentiles, that they may be saved. Contrary to all men, he says. How? Because if we ought to speak to the world, and they forbid us, they are the common enemies of the world. They have slain Christ and the prophets, they insult God, they are the common enemies of the world, they banish us, when coming for their salvation. What wonder if they have done such things also to you, when they have done them even in Judæa? Forbidding us to speak to the Gentiles, that they might be saved. It is a mark of envy therefore to hinder the salvation of all. To fill up their sins always. But the wrath has come upon them to the uttermost. What is to the uttermost? These things are no longer like the former. There is here no return back, no limit. But the wrath is near at hand. Whence is this manifest? From that which Christ foretold. For not only is it a consolation to have partakers in our afflictions, but to hear also that our persecutors are to be punished. And if the delay is a grievance, let it be a consolation that they will never lift up their heads again; or rather he has cut short the delay, by saying, THE wrath, showing that it was long ago due, and predetermined, and predicted.

Ver. 18. Wherefore we would fain have come unto you.

Which is the part of love; yet here he mentions no other necessity but that we might see you. I Paul once and again, and Satan hindered us.

What do you say? Does Satan hinder? Yes, truly, for this was not the work of God. For in the Epistle to the Romans, he says this, that God hindered him from Romans 15:22; and elsewhere Luke says, that the Spirit hindered them from going into Asia. Acts 16:7 And in the Epistle to the Corinthians he says, that it is the work of the Spirit, but here only of Satan. But what hindrance of Satan is he speaking of? Some unexpected and violent temptations: for a plot, it says, being formed against him by the Jews, he was detained three months in Greece. But it is another thing to remain for the sake of the dispensation, and willingly. For there he says, Wherefore having no more place in these parts Romans 15:23, and, To spare you I forbare to come unto Corinth. 2 Corinthians 1:23 But here nothing of this sort. But what? That Satan hindered him. Even I Paul, he says, both once and again. Observe, how ambitious he is, and what a display he makes, in his willingness to show that he loved them most of all. I Paul, he says, instead of Although no others. For they indeed were only willing, but I even attempted it.

Homily 4 on First Thessalonians

But wherefore has he not said, shaken, but tempted? Because, he says, I only suspected so much, as that you had been tempted. For he does not call his temptation a wavering. For he who admits his attack is shaken. Strange! How great is the affection of Paul! He did not regard afflictions, nor plots against him. For I think that he then remained there, as Luke says, that he abode in Greece three months, when the Jews laid a plot against him. Acts 20:3

Homily 8 on First Thessalonians

Would you hear also of other things? What were their sufferings in Palestine, famines, pestilences, wars, captivities, under the Babylonians, and under the Assyrians, and their miseries from the Macedonians, and those under Hadrian and Vespasian? I have something that I wish, beloved, to relate to you; nay, do not run away! Or rather I will tell you another thing before it. There was once a famine, it says, and the king was walking upon the wall; then a woman came to him and uttered these words: O king, this woman said to me, Let us roast your son today, and eat him — tomorrow mine. And we roasted and ate, and now she does not give me hers. From 2 Kings 6:28 What can be more dreadful than this calamity? Again, in another place the Prophet says, The hands of the pitiful women have sodden their own children. Lamentations 4:10 The Jews then suffered such punishment, and shall we not much rather suffer?

Homily 11 on First Thessalonians

And he does not merely command, but adjures them, and this from a fervent mind, that even though they should despise him, for the sake of the adjuration they may practice what is commanded. For men had a great dread of that appeal, but now that too is trampled under foot. And often when a slave is scourged, and adjures by God and His Christ, and says, So may you die a Christian, yet no one gives heed, no one regards it; but if he adjures him by his own son, immediately, though unwilling, and grinding his teeth, he gives up his anger. Again, another being dragged and led away through the middle of the market-place, in the presence both of Jews and Greeks, adjures him that leads him away with the most fearful adjurations, and no one regards it. What will not the Greeks say, when one of the faithful adjures a faithful man and a Christian, and no regard is paid to it, but we even despise him.

Source. New Advent – Translated by John A. Broadus. From Nicene and Post-Nicene Fathers, First Series, Vol. 13. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/2304.htm>.

Homily 1 on First Timothy

Ver. 3. As I besought you to abide still at Ephesus, when I went into Macedonia.

Observe the gentleness of the expression, more like that of a servant than of a master. For he does not say I commanded, or bade or even exhorted, but I besought you. But this tone is not for all: only meek and virtuous disciples are to be treated thus. The corrupt and insincere are to be dealt with in a different manner, as Paul himself elsewhere directs, Rebuke them with all authority Titus 2:15; and here he says charge, not beseech, but charge some that they teach no other doctrine. What means this? That Paul’s Epistle which he sent them was not sufficient? Nay, it was sufficient; but men are apt sometimes to slight Epistles, or perhaps this may have been before the Epistles were written. He had himself passed some time in that city. There was the temple of Diana, and there he had been exposed to those great sufferings. For after the assembly in the Theater had been dissolved, and he had called to him and exhorted the disciples, he found it necessary to sail away, though afterwards he returned to them. It were worth enquiry, whether he stationed Timothy there at that time. For he says, that you might charge some that they teach no other doctrine: he does not mention the persons by name, that he might not, by the openness of his rebuke, render them more shameless. There were in that city certain false Apostles of the Jews, who wished to oblige the faithful to observe the Jewish law, a fault he is everywhere noticing in his Epistles; and this they did not from motives of conscience, so much as from vainglory, and a wish to have disciples, from jealousy of the blessed Paul, and a spirit of opposition to him. This is meant by teaching another doctrine.

Ver. 4. Neither give heed to fables and endless genealogies.

By fables he does not mean the law; far from it; but inventions and forgeries and counterfeit doctrines. For, it seems, the Jews wasted their whole discourse on these unprofitable points. They numbered up their fathers and grandfathers, that they might have the reputation of historical knowledge and research. That you might charge some, he says, that they teach no other doctrine, neither give heed to fables and endless genealogies. Why does he call them endless? It is because they had no end, or none of any use, or none easy for us to apprehend. Mark how he disapproves of questioning. For where faith exists, there is no need of question. Where there is no room for curiosity, questions are superfluous. Questioning is the subversion of faith. For he that seeks has not yet found. He who questions cannot believe. Therefore it is his advice that we should not be occupied with questions, since if we question, it is not faith; for faith sets reasoning at rest. But why then does Christ say, Seek and you shall find, knock and it shall be opened unto you Matthew 7:7; and, Search the Scriptures, for in them you think you have eternal life? John 5:39 The seeking there is meant of prayer and vehement desire, and He bids search the Scriptures, not to introduce the labors of questioning, but to end them, that we may ascertain and settle their true meaning, not that we may be ever questioning, but that we may have done with it. And he justly said, Charge some that they teach no other doctrine, neither give heed to fables, and endless genealogies, which minister questions rather than the dispensation of God in faith. Justly has he said, the dispensation of God. For great are the blessings which God is willing to dispense; but the greatness of them is not conceived by reasoning. This must then be the work of faith, which is the best medicine of our souls. This questioning therefore is opposed to the dispensation of God. For what is dispensed by faith? To receive His mercies and become better men; to doubt and dispute of nothing; but to repose in confidence. For what ministers questions displaces faith and that which faith has wrought and built. Christ has said that we must be saved by faith; this these teachers questioned and even denied. For since the announcement was present, but the issue of it future, faith was required. But they bring preoccupied by legal observances threw impediments in the way of faith. He seems also here to glance at the Greeks, where he speaks of fables and genealogies, for they enumerated their Gods.

Homily 2 on First Timothy

Ver. 8, 9. But we know that the law is good, if a man use it lawfully. Knowing this, that the law is not made for a righteous man.

The law, he seems to say, is good, and again, not good. What then? If one use it not lawfully, is it not good? Nay even so it is good. But what he means is this; if any one fulfills it in his actions; for that is to use it lawfully as here intended. But when they expound it in their words, and neglect it in their deeds, that is using it unlawfully. For such an one uses it, but not to his own profit. And another way may be named besides. What is it? That the law, if you use it aright, sends you to Christ. For since its aim is to justify man, and it fails to effect this, it remits us to Him who can do so. Another way again of using the law lawfully, is when we keep it, but as a thing superfluous. And how as a thing superfluous? As the bridle is properly used, not by the prancing horse that champs it, but by that which wears it only for the sake of appearance, so he uses the law lawfully, who governs himself, though not as constrained by the letter of it. He uses the law lawfully who is conscious that he does not need it, for he who is already so virtuous that he fulfills it not from fear of it, but from a principle of virtue, uses it lawfully and safely: that is, if one so use it, not as being in fear of it, but having before his eyes rather the condemnation of conscience than the punishment hereafter. Moreover he calls him a righteous man, who has attained unto virtue. He therefore uses the law lawfully, who does not require to be instructed by it. For as points in reading are set before children; but he who does what they direct, without their aid, from other knowledge, shows more skill, and is a better reader; so he who is above the law, is not under the schooling of the law. For he keeps it in a much higher degree, who fulfills it not from fear, but from a virtuous inclination; since he that fears punishment does not fulfill it in the same manner as he that aims at reward. He that is under the law does it not as he that is above the law. For to live above the law is to use it lawfully. He uses it lawfully, and keeps it, who achieves things beyond the law, and who does not need its instructions. For the law, for the most part, is prohibition of evil; now this alone does not make a man righteous, but the performance of good actions besides. Hence those, who abstain from evil like slaves, do not come up to the mark of the law. For it was appointed for the punishment of transgression. Such men indeed use it, but it is to dread its punishment. It is said, Will you not be afraid of the power? Do that which is good Romans 13:3: which implies, that the law threatens punishment only to the wicked. But of what use is the law to him whose actions deserve a crown? As the surgeon is of use only to him who has some hurt, and not to the sound and healthy man. But for the lawless and disobedient, for the ungodly and for sinners. He calls the Jews lawless and disobedient too. The law (he says) works wrath, that is, to the evil doers. But what to him who is deserving of reward? By the law is the knowledge of sin. Romans 3:20 What then with respect to the righteous? the law is not made, he says, for a righteous man. Wherefore? Because he is exempted from its punishment, and he waits not to learn from it what is his duty, since he has the grace of the Spirit within to direct him. For the law was given that men might be chastened by fear of its threatenings. But the tractable horse needs not the curb, nor the man that can dispense with instruction the schoolmaster.

But for the lawless and disobedient, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers. Thus he does not stop at the mention of sins in general, nor of these only, but goes over the several kinds of sin, to shame men, as it were, of being under the direction of the law; and having thus particularized some, he adds a reference to those omitted, though what he had enumerated were sufficient to withdraw men. Of whom then does he say these things? Of the Jews, for they were murderers of fathers and murderers of mothers: they were profane and unholy, for these too he means when he says, ungodly and sinners, and being such, the law was necessarily given to them. For did they not repeatedly worship idols? Did they not stone Moses? Were not their hands imbrued in the blood of their kindred? Do not the prophets constantly accuse them of these things? But to those who are instructed by a heavenly philosophy, these commandments are superfluous. For murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liers, for perjured persons, and if there be any other thing that is contrary to sound doctrine; for all the things which he had mentioned were the passions of a corrupted soul, and contrary, therefore, to sound doctrine.

Homily 3 on First Timothy

I thank the Lord, who has enabled me. Observe how he thanks God even for that which was his own part. For he acknowledges it as a favor from Him that he was a chosen vessel. For this, O blessed Paul, was your own part. For God is no respecter of persons. But I thank Him that he thought me worthy of this ministry. For this is a proof that He esteemed me faithful. The steward in a house is not only thankful to his master that he is trusted, but considers it as a sign that he holds him more faithful than others: so it is here. Then observe how he magnifies the mercy and loving-kindness of God, in describing his former life, who was formerly, he says, a blasphemer, and a persecutor, and injurious. And when he speaks of the still unbelieving Jews, he rather extenuates their guilt. For I bear them record that they have a zeal for God, but not according to knowledge. Romans 10:2 But of himself he says, Who was a blasphemer and a persecutor. Observe his lowering of himself! So free was he from self-love, so full of humility, that he is not satisfied to call himself a persecutor and a blasphemer, but he aggravates his guilt, showing that it did not stop with himself, that it was not enough that he Gas a blasphemer, but in the madness of his blasphemy he persecuted those who were willing to be godly.

But I obtained mercy because I did it ignorantly in unbelief.

Why then did other Jews not obtain mercy? Because what they did, they did not ignorantly, but willfully, well knowing what they did. For this we have the testimony of the Evangelist. Many of the Jews believed on Him, but because of the Pharisees they did not confess Him. For they loved the praise of men more than the praise of God. John 12:42-43 And Christ again said to them, How can you believe, who receive honor one of another John 5:44? And the parents of the blind man said these things for fear of the Jews, lest they should be put out of the synagogue. John 9:22 Nay the Jews themselves said, Perceive how we avail nothing? Behold, the world is gone after Him. John 12:19 Thus their love of power was everywhere in their way. When they admitted that no one can forgive sins but God only, and Christ immediately did that very thing, which they had confessed to be a sign of divinity, this could not be a case of ignorance. But where was Paul then? Perhaps one should say he was sitting at the feet of Gamaliel, and took no part with the multitude who conspired against Jesus: for Gamaliel does not appear to have been an ambitious man. Then how is it that afterwards Paul was found joining with the multitude? He saw the doctrine growing, and on the point of prevailing, and being generally embraced. For in the lifetime of Christ, the disciples consorted with Him, and afterwards with their teachers, but when they were completely separated, Paul did not act as the other Jews did, from the love of power, but from zeal. For what was the motive of his journey to Damascus? He thought the doctrine pernicious, and was afraid that the preaching of it would spread everywhere. But with the Jews it was no concern for the multitude, but the love of power, that influenced their actions. Hence they say, The Romans will come and take away both our place and nation. John 11:48 What fear was this that agitated them, but that of man? But it is worthy of enquiry, how one so skillful in the law as Paul could be ignorant? For it is he who says, which He had promised before by His holy prophets. Romans 4:2 How is it then that you know not, you who are zealous of the law of their fathers, who were brought up at the feet of Gamaliel? Yet they who spent their days on lakes and rivers, and the very publicans, have embraced the Gospel, while you that study the law are persecuting it! It is for this he condemns himself, saying, I am not meet to be called an Apostle. 1 Corinthians 9:9 It is for this he confesses his ignorance, which was produced by unbelief. For this cause, he says, that he obtained mercy. What then does he mean when he says, He counted me faithful? He would give up no right of his Master’s: even his own part he ascribed to Him, and assumed nothing to himself, nor claimed for his own the glory which was due to God. Hence in another place we find him exclaiming, Sirs, why do ye these things to us? We also are men of like passions with you. Acts 14:15 So again, He counted me faithful. And again, I labored more abundantly than they all, yet not I, but the grace of God which was with me. 1 Corinthians 15:10 And again, It is He that works in us both to will and to do. Philippians 2:13 Thus in acknowledging that he obtained mercy, he owns that he deserved punishment, since mercy is for such. And again in another place he says of the Jews, Blindness in part is happened to Israel. Romans 11:25

Homily 4 on First Timothy

1 Timothy 1:15, 16

As the Jews were chiefly attracted by this, he persuades them not to give heed to the law, since they could not attain salvation by it without faith. Against this he contends; for it seemed to them incredible, that a man who had mis-spent all his former life in vain and wicked actions, should afterwards be saved by his faith alone. On this account he says, It is a saying to be believed. But some not only disbelieved but even objected, as the Greeks do now. Let us then do evil, that good may come. This was the consequence they drew in derision of our faith, from his words, Where sin abounded grace did much more abound. Romans 3:8, and 5:20 So when we discourse to them of Hell they say, How can this be worthy of God? When man has found his servant offending, he forgives it, and thinks him worthy of pardon and does God punish eternally? And when we speak of the Laver, and of the remission of sins through it, this too they say is unworthy of God, that he who has committed offenses without number should have his sins remitted. What perverseness of mind is this, what a spirit of contention does it manifest! Surely if forgiveness is an evil, punishment is a good; but if punishment is an evil, remission of it is a good. I speak according to their notions, for according to ours, both are good. This I shall show at another time, for the present would not suffice for a matter so deep, and which requires to be elaborately argued. I must lay it before your Charity at a fitting season. At present let us proceed with our proposed subject. This is a faithful saying, he says. But why is it to be believed?

Homily 6 on First Timothy

1 Timothy 2:1-4

When you ought to tremble for your own sins, to wrestle earnestly for the pardon of them, you come to move God against your brother — do you not fear, nor think of what concerns yourself? Do you not see what you are doing? Imitate even the conduct of children at school. If they see their own class within giving account of their lessons, and all beaten for their idleness, and one by one severely examined and chastised with blows, they are frightened to death, and if one of their companions strikes them, and that severely, they cannot have while to be angry, nor complain to their master; so is their soul possessed with fear. They only look to one thing, that they may go in and come out without stripes, and their thoughts are on that time. And when they come out, whether beaten or not, the blows they have received from their playmates never enter their minds for the delight. And you, when you stand anxiously concerned for your own sins, how can you but shudder at making mention of others’ faults? How can you implore pardon of God? For your own case is made worse on the terms of your imprecations against another, and you forbid Him to make allowance for your own faults. Might He not say, If you would have Me so severe in exacting offenses against you, how can you expect Me to pardon your offenses against Me? Let us learn at last to be Christians! If we know not how to pray, which is a very simple and easy thing, what else shall we know? Let us learn to pray like Christians. Those are the prayers of Gentiles, the supplications of Jews. The Christian’s are the reverse, for the forgiveness and forgetting of offenses against us. Being reviled, it is said, we bless; being persecuted, we suffer it; being defamed, we entreat. 1 Corinthians 4:12-13 Hear Stephen saying, Lord, lay not this sin to their charge. Acts 6:60 Instead of praying against them, he prayed for them. You, instead of praying for them, utter imprecations against them. You then are wicked in the degree that he was excellent. Whom do we admire, tell me; those for whom he prayed, or him who prayed for them? Him certainly! And if we, much more then God. Would you have your enemy stricken? pray for him: yet not with such intention, not to strike him. That will indeed be the effect, but let it not be your object. That blessed martyr suffered all unjustly, yet he prayed for them: we suffer many things justly from our enemies. And if he who suffered unjustly dared not forbear to pray for his enemies, what punishment do we deserve, who suffer justly, and yet do not pray for them, nay, pray against them? You think indeed that you are inflicting a blow upon another, but in truth you are thrusting the sword against yourself. You allow not the Judge to be lenient to your own offenses, by this way of urging Him to anger against others. For, with what measure you measure, He says, it shall be measured to you again; and with what judgment you judge, you shall be judged. Matthew 7:2 Let us therefore be disposed to pardon, that God may be so disposed towards us.

Homily 7 on First Timothy

Ver. 7. Whereunto I am ordained a preacher and an Apostle, (I speak the truth in Christ, and lie not:) a teacher of the Gentiles in faith and verity.

Since therefore Christ suffered for the Gentiles, and I was separated to be a teacher of the Gentiles, why do you refuse to pray for them? He fully shows his own credibility, by saying that he was ordained Acts 13:2, that is, separated, for this purpose, the other Apostles being backward in teaching the Gentiles; he adds, in faith and verity, to show that in that faith there was no deceit. Here is observable the extension of grace. For the Jews had no prayers for the Gentiles; but now grace is extended to them: and when he says that he was separated to be a Teacher of the Gentiles, he intimates that grace was now shed over every part of the world.

Homily 8 on First Timothy

1 Timothy 2:8-10

When you pray, says Christ, you shall not be as the hypocrites are; for they love to pray standing in the Synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward. But you, when you pray, enter into your closet, and when you have shut your door, pray to your Father, which is in secret; and your Father, which sees in secret, shall reward you openly. Matthew 6:5-6 What then says Paul? I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting. This is not contrary to the other, God forbid, but quite in harmony with it. But how, and in what way? We must first consider what means, enter into your closet, and why Christ commands this, if we are to pray in every place? Or whether we may not pray in the church, nor in any other part of the house, but the closet? What then means that saying? Christ is recommending us to avoid ostentation, when He bids us offer our prayers not only privately, but secretly. For, when He says, Let not your left hand know what your right hand does Matthew 6:3, it is not the hands that He considers, but He is bidding them use the utmost caution against ostentation: and He is doing the like here; He did not limit prayer to one place, but required one thing alone, the absence of vainglory. The object of Paul is to distinguish the Christian from the Jewish prayers, therefore observe what he says: In every place lifting up holy hands, which was not permitted the Jews, for they were not allowed to approach God, to sacrifice and perform their services, elsewhere, but assembling from all parts of the world in one place, they were bound to perform all their worship in the temple. In opposition to this he introduces his precept, and freeing them from this necessity, he says in effect, Our ways are not like the Jewish; for as Christ commanded us to pray for all men because He died for all men, and I preach these things for all men, so it is good to pray everywhere. Henceforth the consideration is not of the place but of the manner of the prayer; pray everywhere, but everywhere lift up holy hands. That is the thing required. And what is holy? Pure. And what is pure? Not washed with water, but free from covetousness, murder, rapacity, violence, without wrath and doubting. What means this? Who is angry when he prays? It means, without bearing malice. Let the mind of him that prays be pure, freed from all passion. Let no one approach God in enmity, or in an unamiable temper, or with doubting. What is without doubting? Let us hear. It implies that we should have no misgiving but that we shall be heard. For it is said, whatever you ask believing you shall receive. Matthew 21:22 And again, when you stand praying forgive, if you have anything against any one. Mark 11:25 This is to pray without wrath and doubting. But how can I believe that I shall obtain my request? By asking nothing opposed to that which He is ready to grant, nothing unworthy of the great King, nothing worldly, but all spiritual blessings; if you approach Him without wrath, having pure hands, holy hands: hands employed in almsgiving are holy. Approach Him thus, and you will certainly obtain your request. For if you being evil know how to give good gifts to your children, how much more shall your Father which is in Heaven give good things to them that ask Him? Matthew 7:11 By doubting he means misgiving. In like manner he says, I will that women approach God without wrath and doubting, lifting up holy hands: that they should not follow their own desires, nor be covetous or rapacious. For what if a woman does not rob or steal herself, but does it through means of her husband? Paul however requires something more of women, that they adorn themselves in modest apparel, with shamefacedness and sobriety; not with broidered hair or gold or pearls or costly array; But (which becomes women professing godliness) with good works. But what is this modest apparel? Such attire as covers them completely, and decently, not with superfluous ornaments, for the one is becoming, the other is not.

You have Christ for your Bridegroom, O virgin, why do you seek to attract human lovers? He will judge you as an adulteress. Why do you not wear the ornament that is pleasing to Him; modesty, chastity, orderliness, and sober apparel? This is meretricious, and disgraceful. We can no longer distinguish harlots and virgins, to such indecency have they advanced. A virgin’s dress should not be studied, but plain, and without labor; but now they have many artifices to make their dress conspicuous. O woman, cease from this folly. Transfer this care to your soul, to the inward adorning. For the outward ornament that invests you, suffers not that within to become beautiful. He that is concerned for that which is without, despises that which is within, even as he that is unconcerned about the exterior, bestows all his care upon the interior. Say not, Alas! I wear a threadbare garment, mean shoes, a worthless veil; what is there of ornament in these? Do not deceive yourself. It is impossible, as I said, to study appearance more by these than by costlier dresses; especially when they are close-fitted to the body, fashioned to an immodest show, and of shining neatness. You excuse yourself to me, but what can you say to God, who knows the heart and the spirit with which you do these things? It is not done for fornication! Perhaps not, but for admiration; and do you not blush for shame to be admired for such things? But you say, It is but chance I am so dressed, and for no motive of this kind. God knows what you say to me: is it to me you must give account? Nay, it is to Him who is present at your actions, and will one day inquire into them, to whom all things are naked and open. It is on this account that we now urge these things, that we may not let you be amenable to those severe judgments. Let us fear, therefore, lest He reprove you in the words of the Prophet to the Jewish women. They come to be seen of me wantoning and mincing as they go, and making a tinkling with their feet. Isaiah 3:16

Homily 10 on First Timothy

A Bishop then, he says, must be blameless, the husband of one wife. This he does not lay down as a rule, as if he must not be without one, but as prohibiting his having more than one. For even the Jews were allowed to contract second marriages, and even to have two wives at one time. For marriage is honorable, Hebrews 13:4 Some however say, that this is said that he should be the husband of one wife. Blameless. Every virtue is implied in this word; so that if any one be conscious to himself of any sins, he does not well to desire an office for which his own actions have disqualified him. For such an one ought to be ruled, and not to rule others. For he who bears rule should be brighter than any luminary; his life should be unspotted, so that all should look up to him, and make his life the model of their own. But in employing this exhortation, he had no common object in view. For he too was about to appoint Bishops, (which also he exhorts Titus to do in his Epistle to him,) and as it was probable that many would desire that office, therefore he urges these admonitions. Vigilant, he says, that is, circumspect, having a thousand eyes about him, quicksighted, not having the eyes of his mind dimmed. For many things occur which permit not a man to see clearly, to see things as they are. For care and troubles, and a load of business on all sides press upon him. He must therefore be vigilant, not only over his own concerns, but over those of others. He must be well awake, he must be fervent in spirit, and, as it were, breathe fire; he must labor and attend upon his duty by day and by night, even more than a general upon his army; he must be careful and concerned for all. Sober, of good behavior, given to hospitality. Because these qualities are possessed by most of those who are under their rule, (for in these respects they ought to be equal to those who rule over them,) he, to show what is peculiar to the Bishops, adds, apt to teach. For this is not required of him that is ruled, but is most essential to him who has this rule committed to him.

Homily 11 on First Timothy

That you may know, he says, how you ought to behave yourself in the house of God, which is the Church of the living God, the pillar and ground of the truth. Not like that Jewish house. For it is this that maintains the faith and the preaching of the Word. For the truth is the pillar and the ground of the Church.

Homily 12 on First Timothy

1 Timothy 4:1-3

But what is expressly? Plainly, clearly, and beyond doubt. Marvel not, he says, if some having departed from the faith still adhere to Judaism. There will be a time, when even those who have partaken of the faith will fall into a worse error, not only with respect to meats, but to marriages, and other such things, introducing the most pernicious notions. This refers not to the Jews, (for the latter times, and a departure from the faith, is not applicable to them;) but to the Manichees, and the founders of these sects. And he calls them very justly, seducing spirits, since it was by these they were actuated in speaking such things. Speaking lies in hypocrisy. This implies that they utter not these falsehoods through ignorance and unknowingly, but as acting a part, knowing the truth, but having their conscience seared, that is, being men of evil lives.

But refuse profane and old wives’ fables. By these are meant Jewish traditions, and he calls them fables, either because of their falsehood or their unseasonableness. For what is seasonable is useful, but what is unseasonable is not only useless but injurious. Suppose a man of adult age to be suckled by a nurse, would he not be ridiculous, because it is unseasonable? Profane and old wives’ fables, he calls them, partly because of their obsoleteness, and partly because they are impediments to faith. For to bring souls under fear, that are raised above these things, is an impious commandment. Exercise yourself unto godliness. That is, unto a pure faith and a moral life; for this is godliness. So then we need exercise.

Source. New Advent – Translated by Philip Schaff. From Nicene and Post-Nicene Fathers, First Series, Vol. 13. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/2306.htm>.

Homily 1 on Second Timothy

2 Timothy 1:1, 2

What is the reason of his writing this second Epistle to Timothy? He had said, I hope to come unto you shortly 1 Timothy 3:14, and as this had not taken place, instead of coming to him, he consoles him by a letter, when he was grieving perhaps for his absence, and oppressed by the cares of the government, which he had now taken in hand. For even great men, when they are placed at the helm, and are charged with the direction of the Church, feel the strangeness of their position, and are overwhelmed, as it were, by the waves of business. This was particularly the case when the Gospel was first preached, when the ground was everywhere unturned, and all was opposition and hostility. There were, besides, heresies commencing from the Jewish teachers, as he has shown in his former Epistle. Nor does he only comfort him by letters, he invites him to come to him: Do your diligence, he says, to come shortly unto me, and, when you come, bring with you the books, but especially the parchments. 2 Timothy 4:9-13 And he seems to have written this Epistle when his end was approaching. For he says, I am now ready to be offered up; and again, At my first answer no man stood with me. 2 Timothy 4:6-16 To set all this right, he both offers consolation from his own trials, and also says,

For Timothy, it says, was the son of a certain woman which was a Jewess, and believed. How a Jewess? How believing? Because she was not of the Gentiles, but on account of his father, who was a Greek, and of the Jews that were in those quarters, he took and circumcised him. Thus, as these mixtures of Jews and Gentiles took place, the Law began gradually to be dissolved. And mark in how many ways he shows that he did not despise him. I serve God, he says, I have a true conscience for my part, and you have your tears, and not your tears only, but for your faith, because you are a laborer for the Truth, because there is no deceit in you. As therefore you show yourself worthy of love, being so affectionate, so genuine a disciple of Christ; and as I am not one of those who are devoid of affection, but of those who earnestly pursue the Truth; what hindered me from coming to you?

But now, when any one of our relatives dies, there are many who sit by and console us. Nay, we often raise up even an ass that has fallen; but when the souls of our brethren are falling, we overlook them and pass by, as if they were of less value than an ass. And if we see any one entering into a tavern indecently; nay, if we see him drunk, or guilty of any other unseemly action, we do not restrain him, we rather join him in it. Whence Paul has said: They not only do these things, but have pleasure in them that do them. Romans 1:32 The greater part even form associations for the purposes of drunkenness. But do thou, O man, form associations to restrain the madness of inebriety. Such friendly doings are beneficial to those who are in bonds or in affliction. Something of this kind Paul enjoined to the Corinthians, alluding to which he says, That there be no gatherings when I come. 1 Corinthians 16:2 But now everything is done with a view to luxury, reveling, and pleasure. We have a common seat, a common table, we have wine in common, and common expenses, but we have no community of alms. Such were the friendly doings in the time of the Apostles; they brought all their goods into the common stock. Now I do not require you to bestow all, but some part. Let each lay by him in store on the first day of the week, as God has prospered him, and lay it down as a tribute for the seven days. In this way give alms, whether more or less. For you shall not appear before the Lord empty. Exodus 23:15 This was said to the Jews, how much more then to us. For this cause the poor stand before the doors, that no one may enter empty, but each may do alms at his entrance. You enter to implore mercy. First show mercy. He that comes later owes the more. For when we have been first, he that is second pays down more. Make God your debtor, and then offer your prayers. Lend to Him, and then ask a return, and you shall receive it with usury. God wills this, and does not retract. If you ask with alms, He holds himself obliged. If you ask with alms, you lend and receive interest. Yes, I beseech you! It is not for stretching out your hands you shall be heard! stretch forth your hands, not to heaven, but to the poor. If you stretch forth your hand to the hands of the poor, you have reached the very summit of heaven. For He who sits there receives your alms. But if you lift them up without a gift, you gain nothing. If the king, arrayed in purple, should come to you and ask an alms, would you not readily give all that you have? But now when you are entreated through the poor, not by an earthly but a heavenly King, do you stand regardless, and defer your gift? What punishment then do you not deserve? For the being heard depends not upon the lifting up of your hands, nor on the multitude of your words, but upon your works. For hear the prophet, When you spread forth your hands, I will hide my eyes from you: yea, when you make many prayers, I will not hear. Isaiah 1:15 For he ought to be silent, who needs mercy, and not even to look up to heaven; he that has confidence may say much. But what says the Scripture, Judge for the fatherless, plead for the widow, learn to do good. Isaiah 1:17 In this way we shall be heard, though we lift not up our hands, nor utter a word, nor make request. In these things then let us be zealous, that we may obtain the promised blessings, through the grace and lovingkindness, etc.

Homily 2 on Second Timothy

Moral. Such ought a Teacher to be, so to regard his disciples, to think them everything. Now we live, he says, if you stand fast in the Lord. And again, What is our hope, or joy, or crown of rejoicing? Are not even you in the presence of our Lord Jesus Christ? 1 Thessalonians 3:8, and 2:19 You see his anxiety in this matter, his regard for the good of his disciples, not less than for his own. For teachers ought to surpass natural parents, to be more zealous than they. And it becomes their children to be kindly affectioned towards them. For he says, Obey them that have the rule over you, and submit yourselves: for they watch for your souls as they that must give account. Hebrews 13:17 For say, is he subject to so dangerous a responsibility, and are you not willing to obey him, and that too, for your own benefit? For though his own state should be good, yet as long as you are in a bad condition his anxiety continues, he has a double account to render. And consider what it is to be responsible and anxious for each of those who are under his rule. What honor would you have reckoned equal, what service, in requital of such dangers? You can not offer an equivalent. For you have not yet devoted your soul for him, but he lays down his life for you, and if he lays it not down here, when the occasion requires it, he loses it There. But you are not willing to submit even in words. This is the prime cause of all these evils, that the authority of rulers is neglected, that there is no reverence, no fear. He says, Obey them that have the rule over you, and submit yourselves. But now all is turned upside down and confounded. And this I say not for the sake of the rulers; (for what benefit will they have of the honor they receive from us, except so far as we are rendered obedient😉 but I say it for your advantage. For with respect to the future, they will not be benefited by the honor done them, but receive the greater condemnation, neither will they be injured as to the future by ill treatment, but will have the more excuse. But all this I desire to be done for your own sakes. For when rulers are honored by their people, this too is reckoned against them; as in the case of Eli it is said, Did I not choose him out of his father’s house? 1 Samuel 2:27 But when they are insulted, as in the instance of Samuel, God said, They have not rejected you, but they have rejected Me. 1 Samuel 8:7 Therefore insult is their gain, honor their burden. What I say, therefore, is for your sakes, not for theirs. He that honors the Priest, will honor God also; and he who has learned to despise the Priest, will in process of time insult God. He that receives you, He says, receives Me. Matthew 10:40 Hold my priests in honor Sirach 7:31?, He says. The Jews learned to despise God, because they despised Moses, and would have stoned him. For when a man is piously disposed towards the Priest, he is much more so towards God. And even if the Priest be wicked, God seeing that you respect him, though unworthy of honor, through reverence to Him, will Himself reward you. For if he that receives a prophet in the name of a prophet shall receive a prophet’s reward Matthew 10:41; then he who honors and submits and gives way to the Priest shall certainly be rewarded. For if in the case of hospitality, when you know not the , you receive so high a recompense, much more will you be requited, if you obey him whom He requires you to obey. The Scribes and Pharisees, He says, sit in Moses’ seat; all therefore, whatsoever they bid you observe, that observe and do, but do not do after their works. Matthew 23:2-3 Do you not know what the Priest is? He is an Angel of the Lord. Are they his own words that he speaks? If you despise him, you despise not him, but God that ordained him. But how does it appear, you ask, that he is ordained of God? Nay, if you suppose it otherwise, your hope is rendered vain. For if God works nothing through his means, thou neither hast any Laver, nor art partaker of the Mysteries, nor of the benefit of Blessings; you are therefore not a Christian. What then, you say, does God ordain all, even the unworthy? God indeed does not ordain all, but He works through all, though they be themselves unworthy, that the people may be saved. For if He spoke, for the sake of the people, by an ass, and by Balaam, a most wicked man, much more will He speak by the mouth of the Priest. What indeed will not God do or say for our salvation? By whom does He not act? For if He wrought through Judas and those other that prophesied, to whom He will say, I never knew you; depart from Me, you workers of iniquity Matthew 7:22-23; and if others cast out devils Psalm 6:8; will He not much more work through the Priests? Since if we were to make inquisition into the lives of our rulers, we should then become the ordainers of our own teachers, and all would be confusion; the feet would be uppermost, the head below. Hear Paul saying, But with me it is a very small thing that I should be judged of you, or of man’s judgment. 1 Corinthians 4:3 And again, Why do you judge your brother? Romans 14:10 For if we may not judge our brother, much less our teacher. If God commands this indeed, you do well, and sinnest if you do it not; but if the contrary, dare not do it, nor attempt to go beyond the lines that are marked out. After Aaron had made the golden calf, Corah, Dathan, and Abiram raised an insurrection against him. And did they not perish? Let each attend to his own department. For if he teach perverted doctrine, though he be an Angel, obey him not; but if he teach the truth, take heed not to his life, but to his words. You have Paul to instruct you in what is right both by words and works. But you say, He gives not to the poor, he does not govern well. Whence do you know this? Blame not, before you are informed. Be afraid of the great account. Many judgments are formed upon mere opinion. Imitate your Lord, who said, I will go down now, and see whether they have done altogether according to the cry of it, and if not, I will know. Genesis 18:21 But if you have enquired, and informed yourself, and seen; yet await the Judge, and usurp not the office of Christ. To Him it belongs, and not to you, to make this inquisition. You are an inferior servant, not a master. You are a sheep, be not curious concerning the shepherd, lest you have to give account of your accusations against him. But you say, How does he teach me that which he does not practice himself? It is not he that speaks to you. If it be he whom you obey, you have no reward. It is Christ that thus admonishes you. And what do I say? You ought not to obey even Paul, if he speaks of himself, or anything human, but the Apostle, that has Christ speaking in him. Let not us judge one another’s conduct, but each his own. Examine your own life.

Homily 5 on Second Timothy

For if any one will examine carefully, he will perceive the great bitterness of injustice, not to those who suffer it, but to those who practice it, and to these more than to the others. And let us not speak of things future, but for the present of things here. Hath it not battles, judgments, condemnation, ill will, abuse? What is more bitter than these? Hath it not enmities, and wars, and accusations? What is more bitter than these? Hath it not conscience continually scourging and gnawing us? If it were possible, I could wish to draw out from the body the soul of the unrighteous man, and you would see it pale and trembling, ashamed, hiding its head, anxiously fearful, and self-condemned. For should we sink down into the very depths of wickedness, the judging faculty of the mind is not destroyed, but remains unbribed. And no one pursues injustice thinking it to be good, but he invents excuses, and has recourse to every artifice of words to shift off the accusation. But he cannot get it off his conscience. Here indeed the speciousness of words, the corruption of rulers, and multitudes of flatterers, is often able to throw justice into the shade, but within, the conscience has nothing of this sort, there are no flatterers there, no wealth to corrupt the judge. For the faculty of judging is naturally implanted in us by God, and what comes from God cannot be so corrupted. But uneasy slumbers, thick-coming fancies, and the frequent recollections of guilt, destroy our repose. Has any one, for instance, unjustly deprived another of his house? Not only is he that is robbed rendered unhappy, but the man who robbed him. If he is persuaded of a future judgment, (if indeed any one is so persuaded,) he groans exceedingly, and is in misery. But if he believes not in futurity, yet he blushes for shame; or rather there is no man, whether Greek, Jew, or heretic, who is not afraid of a judgment to come.

Homily 6 on Second Timothy

2 Timothy 2:20, 21

To wash the body is no great matter. That is a Jewish purification, senseless and unprofitable, where purity within is wanting. Suppose one to labor under a putrefying sore, or consuming ulcer; let him wash his body ever so much, it is of no advantage. And if the putrefaction of the body receives no benefit from cleansing and disguising the outward appearance; when the soul is infected with rottenness, what is gained by the purity of the body? Nothing! Our prayers ought to be pure, and pure they cannot be, if they are sent forth from a corrupt soul, and nothing so corrupts the soul as avarice and rapine. But there are some who after committing numberless sins during the day, wash themselves in the evening and enter the churches, holding up their hands with much confidence, as if by the washing of the bath they had put off all their guilt. And if this were the case, it would be a vast advantage to use the bath daily! I would not myself cease to frequent the baths, if it made us pure, and cleansed us from our sins! But these things are trifling and ridiculous, the toys of children. It is not the filth of the body, but the impurity of the soul, to which God is averse. For He says, Blessed are the pure — does He say in body? No — in heart: for they shall see God. Matthew 5:8 And what says the Prophet: Create in me a clean heart, O God. Psalm 51:10 And again, Wash my heart from wickedness. Jeremiah 4:14

Homily 10 on Second Timothy

For many things were permitted by God, that the weakness of human nature might be manifested. And if with these defects the insensible Jews could ask, Where is Moses who brought us out of the land of Egypt Exodus 32:1? How would they not have been affected towards him if he had brought them also into the Land of Promise? If he had not been suffered to be overpowered by the fear of Pharaoh, would they not have thought him a God? We see that the people of Lystra were thus affected in the case of Paul and Barnabas, thinking them to be Gods, when they rent their clothes, and ran in among the people, crying out and saying, Sirs, why do you do these things? We also are men of like passions with you. Acts 14:14-15 Peter, again, when he had healed the man lame from his birth, when all were amazed at the miracle, answered and said, You men of Israel, why do you marvel at this, or why do you sook so earnestly on us, as though by our own power or holiness we had made this man to walk? Acts 3:12 Hear also the blessed Paul, saying, There was given to me a thorn in the flesh, lest I should be exalted above measure. 2 Corinthians 12:7 But this, you say, was an expression of humility. Far from it. The thorn was not sent him that he might be humble, nor does he say this only out of humility. There are other causes besides to be assigned for it. Observe therefore how God, accounting for it, says, My grace is sufficient for you; not that you may not be exalted above measure, but what? For my strength is made perfect in weakness. Two ends therefore were answered at once: what was doing was made clearly manifest, and the whole was ascribed to God. For this cause he has said elsewhere, We carry this treasure in earthen vessels 2 Corinthians 4:7; that is, in bodies weak and liable to suffering. Why? That the excellency of the power may be of God, and not of us. If our bodies were not subject to infirmity, all would be ascribed to them. And elsewhere we see him grieving at the infirmity of Epaphroditus, concerning whom he writes, He was sick near unto death, but God had mercy on him. Philippians 2:27 And many other instances there are of his ignorance of events, which was profitable both for him and his disciples.

Source. New Advent – Translated by Philip Schaff. From Nicene and Post-Nicene Fathers, First Series, Vol. 13. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/2307.htm>.

Homily 1 on Titus

Titus 1:1-4

Some time seems to have since elapsed, and Paul, when he wrote this Epistle, appears to have been at liberty. For he says nothing about his trials, but dwells continually upon the grace of God, as being a sufficient encouragement to believers to persevere in virtue. For to learn what they had deserved, and to what state they had been transferred, and that by grace, and what had been vouchsafed them, was no little encouragement. He takes aim also against the Jews, and if he censures the whole nation, we need not wonder, for he does the same in the case of the Galatians, saying, O foolish Galatians. Galatians 3:1 And this does not proceed from a censorious temper, but from affection. For if it were done for his own sake, one might fairly blame him; but if from the fervor of his zeal for the Gospel, it was not done reproachfully. Christ too, on many occasions, reproached the Scribes and Pharisees, not on his own account, but because they were the ruin of all the rest.

Homily 3 on Titus

Titus 1:12-14

One of themselves, even a prophet of their own, said, The Cretians are always liars, evil beasts, slow bellies. This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith; Not giving heed to Jewish fables, and commandments of men, that turn from the truth.

And from what writers should he address them? From the Prophets? They would not have believed them. Since with the Jews too he does not argue from the Gospels, but from the Prophets. For this reason he says, Unto the Jews I became as a Jew, to them that are without law, as without law, to those that are under the Law, as under the Law. 1 Corinthians 9:20-21 Thus does God too, as in the case of the wise men, He does not conduct them by an Angel, nor a Prophet, nor an Apostle, nor an Evangelist, but how? By a star. For as their art made them conversant with these, He made use of such means to guide them. So in the case of the oxen, that drew the ark. If it goes up by the way of his own coast, then He has done us this great evil 1 Samuel 6:9, as their prophets suggested. Do these prophets then speak the truth? No; but he refutes and confounds them out of their own mouths. Again, in the case of the witch, because Saul believed in her, he caused him to hear through her what was about to befall him. Why then did Paul stop the mouth of the spirit, that said, These men are the servants of the most high God, which show unto us the way of salvation? Acts 16:17 And why did Christ hinder the devils from speaking of Him? In this case there was reason, since the miracles were going on. For here it was not a star that proclaimed Him, but He Himself; and the demons again were not worshipped ; for it was not an image that spoke, that it should be forbidden. He also suffered Balaam to bless, and did not restrain him. Thus He everywhere condescends.

That they may be sound in the faith.

This then is soundness, to introduce nothing spurious, nor foreign. But if they who are scrupulous about meats are not sound, but are sick and weak; for, Them that are weak, he says, receive, but not to doubtful disputations Romans 14:1; what can be said of those who observe the same fasts, (with the Jews,) who keep the sabbaths, who frequent the places that are consecrated by them? I speak of that at Daphne, of that which is called the cave of Matrona, and of that plain in Cilicia, which is called Saturn’s. How are these sound? With them a heavier stroke is necessary. Why then does he not do the same with the Romans? Because their dispositions were different, they were of a nobler character.

Ver. 14. Not giving heed, he says, to Jewish fables.

The Jewish tenets were fables in two ways, because they were imitations, and because the thing was past its season, for such things become fables at last. For when a thing ought not to be done, and being done, is injurious, it is a fable even as it is useless. As then those ought not to be regarded, so neither ought these. For this is not being sound. For if you believe the Faith, why do you add other things, as if the faith were not sufficient to justify? Why do you enslave yourself by subjection to the Law? Have you no confidence in what you believe? This is a mark of an unsound and unbelieving mind. For one who is faithful does not doubt, but such an one evidently doubts.

For bodily things are nearer to us, from these therefore he introduced instruction. But it is not so now. For we ought not to be confined to figures, and shadows, but to adhere to the truth, and to uphold it: sin is the unclean thing. From that let us flee, from that let us abstain. If you come near it, it will bite you. Sirach 21:2 Nothing is more unclean than covetousness. Whence is this manifest? From the facts themselves. For what does it not defile? The hands, the soul, the very house where the ill-gotten treasure is laid up. But the Jews consider this as nothing. And yet Moses carried off the bones of Joseph. Samson drank from the jawbone of an ass, and ate honey from the lion, and Elijah was nourished by ravens, and by a widow woman. And tell me, if we were to be precise about these things, what can be more unclean than our books, which are made of the skins of animals? The fornicator, then, is not the only one that is unclean, but others more than he, as the adulterer. But both the one and the other are unclean, not on account of the intercourse, (for according to that reasoning a man cohabiting with his own wife would be unclean,) but because of the wickedness of the act, and the injury done to his neighbor in his nearest interests. Do you see that it is wickedness that is unclean? He who had two wives was not unclean, and David who had many wives was not unclean. But when he had one unlawfully, he became unclean. Why? Because he had injured and defrauded his neighbor. And the fornicator is not unclean on account of the intercourse, but on account of the manner of it, because it injures the woman, and they injure one another, making the woman common, and subverting the laws of nature. For she ought to be the wife of one man, since it is said, Male and female created He them. Genesis 1:27 And, they two shall be one flesh. Not those many, but they two shall be one flesh. Here then is injustice, and therefore the act is wicked. Again, when anger exceeds due measure, it makes a man unclean, not in itself, but because of its excess. Since it is not said, He that is angry, merely, but angry without a cause. Thus every way to desire overmuch is unclean, for it proceeds from a greedy and irrational disposition. Let us therefore be sober, I beseech you, let us be pure, in that which is real purity, that we may be thought worthy to see God, through Jesus Christ our Lord, with whom, etc.

Homily 5 on Titus

To be no brawlers, but gentle, showing all meekness unto all men.

Unto Greeks and Jews, to the wicked and the evil. For when he says, Let him that stands take heed lest he fall, he wakens their fears from the future; but here, on the contrary, he exhorts them from the consideration of the past, and the same in what follows;

Homily 6 on Titus

Titus 3:8-11

Having spoken of the love of God to man, of His ineffable regard for us, of what we were and what He has done for us, he has added, These things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works; that is, Discourse of these things, and from a consideration of them exhort to almsgiving. For what has been said will not only apply to humility, to the not being puffed up, and not reviling others, but to every other virtue. So also in arguing with the Corinthians, he says, You know that our Lord being rich became poor, that we through His poverty might be rich. 2 Corinthians 8:9 Having considered the care and exceeding love of God for man, he thence exhorts them to almsgiving, and that not in a common and slight manner, but that they may be careful, he says, to maintain good works, that is, both to succor the injured, not only by money, but by patronage and protection, and to defend the widows and orphans, and to afford a refuge to all that are afflicted. For this is to maintain good works. For these things, he says, are good and profitable unto men. But avoid foolish questions, and genealogies, and contentions, and strivings about the law, for they are unprofitable and vain. What do these genealogies mean? For in his Epistle to Timothy he mentions fables and endless genealogies. 1 Timothy 1:4 [Perhaps both here and there glancing at the Jews, who, priding themselves on having Abraham for their forefather, neglected their own part. On this account he calls them both foolish and unprofitable; for it is the part of folly to confide in things unprofitable. ] Contentions, he means, with heretics, in which he would not have us labor to no purpose, where nothing is to be gained, for they end in nothing. For when a man is perverted and predetermined not to change his mind, whatever may happen, why should you labor in vain, sowing upon a rock, when you should spend your honorable toil upon your own people, in discoursing with them upon almsgiving and every other virtue? How then does he elsewhere say, If God perhaps will give them repentance 2 Timothy 2:25; but here, A man that is an heretic after the first and second admonition reject, knowing that he that is such is subverted and sins, being condemned of himself? In the former passage he speaks of the correction of those of whom he had hope, and who had simply made opposition. But when he is known and manifest to all, why do you contend in vain? Why do you beat the air? What means, being condemned of himself? Because he cannot say that no one has told him, no one admonished him; since therefore after admonition he continues the same, he is self-condemned.

Ver. 14. Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.

These were not of the number to whom Churches had been entrusted, but of the number of his companions. But Apollos was the more vehement, being an eloquent man, and mighty in the Scriptures. Acts 18:24 But if Zenas was a lawyer, you say, he ought not to have been supported by others. But by a lawyer here is meant one versed in the laws of the Jews. And he seems to say, supply their wants abundantly, that nothing may be lacking to them.

Source. New Advent – Translated by Philip Schaff. From Nicene and Post-Nicene Fathers, First Series, Vol. 13. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/2308.htm>.

Homily 1 on Galatians

Now that this Epistle breathes an indignant spirit, is obvious to every one even on the first perusal; but I must explain the cause of his anger against the disciples. Slight and unimportant it could not be, or he would not have used such vehemence. For to be exasperated by common matters is the part of the little- minded, morose, and peevish; just as it is that of the more redolent and sluggish to lose heart in weighty ones. Such a one was not Paul. What then was the offense which roused him? It was grave and momentous, one which was estranging them all from Christ, as he himself says further on, Behold, I Paul say unto you, that if you receive circumcision, Christ will profit you nothing; Galatians 5:2 and again, You who would be justified by the Law, you are fallen away from Grace. Galatians 5:4 What then is this? For it must be explained more clearly. Some of the Jews who believed, being held down by the preposessions of Judaism, and at the same time intoxicated by vain-glory, and desirous of obtaining for themselves the dignity of teachers, came to the Galatians, and taught them that the observance of circumcision, sabbaths, and new-moons, was necessary, and that Paul in abolishing these things was not to be borne. For, said they, Peter and James and John, the chiefs of the Apostles and the companions of Christ, forbade them not. Now in fact they did not forbid these things, but this was not by way of delivering positive doctrine, but in condescension to the weakness of the Jewish believers, which condescension Paul had no need of when preaching to the Gentiles; but when he was in Judæa, he employed it himself also. But these deceivers, by withholding the causes both of Paul’s condescension and that of his brethren, misled the simpler ones, saying that he was not to be tolerated, for he appeared but yesterday, while Peter and his colleagues were from the first — that he was a disciple of the Apostles, but they of Christ — that he was single, but they were many, and pillars of the Church. They accused him too of acting a part; saying, that this very man who forbids circumcision observes the rite elsewhere, and preaches one way to you and another way to others.

Since Paul then saw the whole Galatian people in a state of excitement, a flame kindled against their Church, and the edifice shaken and tottering to its fall, filled with the mixed feelings of just anger and despondency, (which he has expressed in the words, I could wish to be present with you now, and to change my voice, Galatians 4:20) he writes the Epistle as an answer to these charges. This is his aim from the very commencement, for the underminers of his reputation had said, The others were disciples of Christ but this man of the Apostles. Wherefore he begins thus, Paul, an Apostle not from men, neither through man. For, these deceivers, as I was saying before, had said that this man was the last of all the Apostles and was taught by them, for Peter, James, and John, were both first called, and held a primacy among the disciples, and had also received their doctrines from Christ Himself; and that it was therefore fitting to obey them rather than this man; and that they forbad not circumcision nor the observance of the Law. By this and similar language and by depreciating Paul, and exalting the honor of the other Apostles, though not spoken for the sake of praising them, but of deceiving the Galatians, they induced them to adhere unseasonably to the Law. Hence the propriety of his commencement. As they disparaged his doctrine, saying it came from men, while that of Peter came from Christ, he immediately addresses himself to this point, declaring himself an apostle not from men, neither through man. It was Ananias who baptized him, but it was not he who delivered him from the way of error and initiated him into the faith; but Christ Himself sent from on high that wondrous voice, whereby He inclosed him in his net. For Peter and his brother, and John and his brother, He called when walking by the seaside, Matthew 4:18 but Paul after His ascension into heaven. Acts 9:3-4 And just as these did not require a second call, but straightway left their nets and all that they had, and followed Him, so this man at his first vocation pressed vigorously forward, waging, as soon as he was baptized, an implacable war with the Jews. In this respect he chiefly excelled the other Apostles, as he says, I labored more abundantly than they all; 1 Corinthians 15:10 at present, however, he makes no such claim, but is content to be placed on a level with them. Indeed his great object was, not to establish any superiority for himself, but, to overthrow the foundation of their error. The not being from men has reference to all alike for the Gospel’s root and origin is divine, but the not being through man is peculiar to the Apostles; for He called them not by men’s agency, but by His own.

Wherefore is it, O Paul, that, wishing to bring these Judaizers to the faith, you introduce none of those great and illustrious topics which occur in your Epistle to the Philippians, as, Who, being in the form of God, counted it not a prize to be on an equality with God, Philippians 2:6 or which you afterwards declared in that to the Hebrews, the effulgence of his glory, and the very image of His substance; Hebrews 1:3 or again, what in the opening of his Gospel the son of thunder sounded forth, In the beginning was the Word, and the Word was with God, and the Word was God; John 1:1. or what Jesus Himself oftentimes declared to the Jews, that His power and authority was equal to the Father’s? John 5:19-27, etc. Do you omit all these, and make mention of the economy of His Incarnation only, bringing forward His cross and dying? Yes, would Paul answer. For had this discourse been addressed to those who had unworthy conceptions of Christ, it would have been well to mention those things; but, inasmuch as the disturbance comes from persons who fear to incur punishment should they abandon the Law, he therefore mentions that whereby all need of the Law is excluded, I mean the benefit conferred on all through the Cross and the Resurrection. To have said that in the beginning was the Word, and that He was in the form of God, and made Himself equal with God, and the like, would have declared the divinity of the Word, but would have contributed nothing to the matter in hand. Whereas it was highly pertinent thereto to add, Who raised Him from the dead, for our chiefest benefit was thus brought to remembrance, and men in general are less interested by discourses concerning the majesty of God, than by those which set forth the benefits which come to mankind. Wherefore, omitting the former topic, he discourses of the benefits which had been conferred on us.

Ver. 6. I marvel that you are so quickly removing from Him that called you in the grace of Christ, unto a different Gospel.

Like the Jews who persecuted Christ, they imagined their observance of the Law was acceptable to the Father, and he therefore shows that in doing this they displeased not only Christ, but the Father also, for that they fell away thereby not from Christ only, but from the Father also. As the old covenant was given not by the Father only, but also by the Son, so the covenant of grace proceeded from the Father as well as the Son, and Their every act is common: All things whatsoever the Father has are Mine. John 15:16 By saying that they had fallen off from the Father, he brings a twofold charge against them, of an apostasy, and of an immediate apostasy. The opposite extreme a late apostasy, is also blameworthy, but he who falls away at the first onset, and in the very skirmishing, displays an example of the most extreme cowardice, of which very thing he accuses them also saying: How is this that your seducers need not even time for their designs, but the first approaches suffice for your overthrow and capture? And what excuse can you have? If this is a crime among friends, and he who deserts old and useful associates is to be condemned, consider what punishment he is obnoxious to who revolts from God that called him. He says, I marvel, not only by way of reproof, that after such bounty, such a remission of their sins, such overflowing kindness, they had deserted to the yoke of servitude, but also in order to show, that the opinion he had had of them was a favorable and exalted one. For, had he ranked them among ordinary and easily deceived persons, he would not have felt surprise. But since you, he says, are of the noble sort and have suffered, much, I do marvel. Surely this was enough to recover and lead them back to their first expressions. He alludes to it also in the middle of the Epistle, Did you suffer so many things in vain? If it be indeed in vain. Galatians 3:4 You are removing; he says not, you are removed, that is, I will not believe or suppose that your seduction is complete; this is the language of one about to recover them, which further on he expresses yet more clearly in the words, I have confidence to you-ward in the Lord that you will be none otherwise minded. Galatians 5:10

And would pervert the Gospel of Christ. They had, in fact, only introduced one or two commandments, circumcision and the observance of days, but he says that the Gospel was subverted, in order to show that a slight adulteration vitiates the whole. For as he who but partially pares away the image on a royal coin renders the whole spurious, so he who swerves ever so little from the pure faith, soon proceeds from this to graver errors, and becomes entirely corrupted. Where then are those who charge us with being contentious in separating from heretics, and say that there is no real difference between us except what arises from our ambition? Let them hear Paul’s assertion, that those who had but slightly innovated, subverted the Gospel. Not to say that the Son of God is a created Being, is a small matter. Know you not that even under the elder covenant, a man who gathered sticks on the sabbath, and transgressed a single commandment, and that not a great one, was punished with death? Numbers 15:32-36 and that Uzzah, who supported the Ark when on the point of being overturned, was struck suddenly dead, because he had intruded upon an office which did not pertain to him? 2 Samuel 6:6-7 Wherefore if to transgress the sabbath, and to touch the falling Ark, drew down the wrath of God so signally as to deprive the offender of even a momentary respite, shall he who corrupts unutterably awful doctrines find excuse and par don? Assuredly not. A want of zeal in small matters is the cause of all our calamities; and because slight errors escape fitting correction, greater ones creep in. As in the body, a neglect of wounds generates fever, mortification, and death; so in the soul, slight evils overlooked open the door to graver ones. It is accounted a trivial fault that one man should neglect fasting; that another, who is established in the pure faith, dissembling on account of circumstances, should surrender his bold profession of it, neither is this anything great or dreadful; that a third should be irritated, and threaten to depart from the true faith, is excused on the plea of passion and resentment. Thus a thousand similar errors are daily introduced into the Church, and we have become a laughing-stock to Jews and Greeks, seeing that the Church is divided into a thousand parties. But if a proper rebuke had at first been given to those who attempted slight perversions, and a deflection from the divine oracles, such a pestilence would not have been generated, nor such a storm have seized upon the Churches. You will now understand why Paul calls circumcision a subversion of the Gospel. There are many among us now, who fast on the same day as the Jews, and keep the sabbaths in the same manner; and we endure it nobly or rather ignobly and basely. And why do I speak of Jews seeing that many Gentile customs are observed by some among us; omens, auguries, presages, distinctions of days, a curious attention to the circumstances of their children’s birth, and, as soon as they are born, tablets with impious inscriptions are placed upon their unhappy heads, thereby teaching them from the first to lay aside virtuous endeavors, and drawing part of them at least under the false domination of fate. But if Christ in no way profits those that are circumcised, what shall faith hereafter avail to the salvation of those who have introduced such corruptions? Although circumcision was given by God, yet Paul used every effort to abolish it, because its unseasonable observance was injurious to the Gospel. If then he was so earnest against the undue maintenance of Jewish customs, what excuse can we have for not abrogating Gentile ones? Hence our affairs are now in confusion and trouble, hence have our learners being filled with pride, reversed the order of things throwing every thing into confusion, and their discipline having been neglected by us their governors, they spurn our reproof however gentle. And yet if their superiors were even more worthless and full of numberless evils, it would not be right for the disciple to disobey. It is said of the Jewish doctors, that as they sat in Moses’ seat, their disciples were bound to obey them, though their works were so evil, that the Lord forbad His disciples to imitate them. What excuse therefore is there for those who insult and trample on men, rulers of the Church, and living, by the grace of God, holy lives? If it be unlawful for us to judge each other, much more is it to judge our teachers.

He thus expressed himself, as much with a view of withstanding their opinions, as in self-defense; for it becomes disciples to obey, not to judge, their master. But now, says he, that the order is reversed, and you sit as judges, know that I am but little concerned to defend myself before you; all, I do for God’s sake, and in order that I may answer to Him concerning my doctrine. He who wishes to persuade men, is led to act tortuously and insincerely, and to employ deceit and falsehood, in order to engage the assent of his hearers. But he who addresses himself to God, and desires to please Him, needs simplicity and purity of mind, for God cannot be deceived. Whence it is plain that I have thus written to you not from the love of rule, or to gain disciples, or to receive honor at your hands. My endeavor has been to please God, not man. Were it otherwise, I should still consort with the Jews, still persecute the Church, I who have cast off my country altogether, my companions, my friends, my kindred, and all my reputation, and taken in exchange for these, persecution, enmity, strife, and daily-impending death, have given a signal proof that I speak not from love of human applause. This he says, being about to narrate his former life, and sudden conversion, and to demonstrate clearly that it was sincere. And that they might not be elevated by a notion that he did this by way of self-vindication to them, he premises, For do I now persuade men? He well knew how, on a fitting occasion, to correct his disciples, in a grave and lofty tone: assuredly he had other sources whence to demonstrate the truth of his preaching — by signs and miracles, by dangers, by prisons, by daily deaths, by hunger and thirst, by nakedness, and the like. Now however that he is speaking not of false apostles, but of the true, who had shared these very perils, he employs another method. For when his discourse was pointed towards false apostles, he institutes a comparison by bringing forward his endurance of danger, saying, Are they ministers of Christ? (I speak as one beside himself) I more; in labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths oft. 2 Corinthians 11:23 But now he speaks of his former manner of life and says,

Ver. 13. For you have heard of my manner of life in time past in the Jews‘ religion, how that beyond measure I persecuted the Church of God, and made havoc of it.

Observe how he shrinks not from aggravating each point; not saying simply that he persecuted but beyond measure, and not only persecuted but made havoc of it, which signifies an attempt to extinguish, to pull down, to destroy, to annihilate, the Church.

Ver. 14. And I advanced in the Jews‘ religion beyond many of my own age among my countrymen, being more exceedingly zealous for the traditions of my fathers.

To obviate the notion that his persecution arose from passion, vain-glory, or enmity, he shows that he was actuated by zeal, not indeed according to knowledge, Romans 10:2 still by a zealous admiration of the traditions of his fathers. This is his argument; — if my efforts against the Church sprung not from human motives, but from religious though mistaken zeal, why should I be actuated by vain-glory, now that I am contending for the Church, and have embraced the truth? If it was not this motive, but a godly zeal, which possessed me when I was in error, much more now that I have come to know the truth, ought I to be free from such a suspicion. As soon as I passed over to the doctrines of the Church I shook off my Jewish prejudices, manifesting on that side a zeal still more ardent; and this is a proof that my conversion is sincere, and that the zeal which possesses me is from above. What other inducement could I have to make such a change, and to barter honor for contempt, repose for peril, security for distress? None surely but the love of truth.

That I might preach Him among the Gentiles. For not only his faith, but his election to the Apostolic office proceeded from God. The object, says he, of His thus specially revealing Himself to me, was not only that I might myself behold Him, but that I might also manifest Him to others. And he says not merely, others, but, that I might preach Him among the Gentiles, thus touching beforehand on that great ground of his defense which lay in the respective characters of the disciples; for it was necessary to preach differently to the Jews and to the heathen.

Ver. 17. But I went away into Arabia.

Behold a fervent soul! He longed to occupy regions not yet tilled, but lying in a wild state. Had he remained with the Apostles, as he had nothing to learn, his preaching would have been straitened, for it behooved them to spread the word every where. Thus this blessed man, fervent in spirit, straightway undertook to teach wild barbarians, choosing a life full of battle and labor. Having said, I went into Arabia, he adds, and again I returned unto Damascus. Here observe his humility; he speaks not of his successes, nor of whom or of how many he instructed. Yet such was his zeal immediately on his baptism, that he confounded the Jews, and so exasperated them, that they and the Greeks lay in wait for him with a view to kill him. This would not have been the case, had he not greatly added to the numbers of the faithful; since they were vanquished in doctrine, they had recourse to murder, which was a manifest sign of Paul’s superiority. But Christ suffered him not to be put to death, preserving him for his mission. Of these successes, however, he says nothing, and so in all his discourses, his motive is not ambition, nor to be honored more highly than the Apostles, nor because he is mortified at being lightly esteemed, but it is a fear lest any detriment should accrue to his mission. For he calls himself, one born out of due time, and, the first of sinners, and the last of the Apostles, and, not meet to be called an Apostle. And this he said, who had labored more than all of them; which is real humility; for he who, conscious of no excellence, speaks humbly of himself, is candid but not humble; but to say so after such trophies, is to be practised in self-control.

Ver. 17. And again I returned unto Damascus.

But what great things did he not probably achieve in this city? For he tells us that the governor under Aretas the king set guards about the whole of it, hoping to entrap this blessed man. Which is a proof of the strongest kind that he was violently persecuted by the Jews. Here, however, he says nothing of this, but mentioning his arrival and departure is silent concerning the events which there occurred, nor would he have mentioned them in the place I have referred to, 2 Corinthians 11:32 had not circumstances required their narration.

Ver. 18. Then after three years I went up to Jerusalem to visit Cephas.

What can be more lowly than such a soul? After such successes, wanting nothing of Peter, not even his assent, but being of equal dignity with him, (for at present I will say no more,) he comes to him as his elder and superior. And the only object of this journey was to visit Peter; thus he pays due respect to the Apostles, and esteems himself not only not their better but not their equal. Which is plain from this journey, for Paul was induced to visit Peter by the same feeling from which many of our brethren sojourn with holy men: or rather by a humbler feeling for they do so for their own benefit, but this blessed man, not for his own instruction or correction, but merely for the sake of beholding and honoring Peter by his presence. He says, to visit Peter; he does not say to see, (ἰ δεῖν,) but to visit and survey, (ἰ στορῆσαι,) a word which those, who seek to become acquainted with great and splendid cities, apply to themselves. Worthy of such trouble did he consider the very sight of Peter; and this appears from the Acts of the Apostles also. Acts 21:17-18 etc. For on his arrival at Jerusalem, on another occasion, after having converted many Gentiles, and, with labors far surpassing the rest, reformed and brought to Christ Pamphylia, Lycaonia, Cilicia, and all nations in that quarter of the world, he first addresses himself with great humility to James, as to his elder and superior. Next he submits to his counsel, and that counsel contrary to this Epistle. You see, brother, how many thousands there are among the Jews of them which have believed; therefore shave your head, and purify yourself. Acts 21:20 ff. Accordingly he shaved his head, and observed all the Jewish ceremonies; for where the Gospel was not affected, he was the humblest of all men. But where by such humility he saw any injured, he gave up that undue exercise of it, for that was no longer to be humble but to outrage and destroy the disciples.

Homily 2 on Galatians

Wherefore he says that he went up by revelation, and, taking Barnabas and Titus as witnesses of his preaching, communicated to them the Gospel which he preached to the Gentiles, that is, with the omission of circumcision. But privately before them who were of repute. What means privately? Rather, he who wishes to reform doctrines held in common, proposes them, not privately, but before all in common; but Paul did this privately, for his object was, not to learn or reform anything, but to cut off the grounds of those who would fain deceive. All at Jerusalem were offended, if the law was transgressed, or the use of circumcision forbidden; as James says, You see, brother, how many thousands there are among the Jews of them which have believed; and they are informed of you, that you teach to forsake the law. Acts 21:20, et seq Since then they were offended he did not condescend to come forward publicly and declare what his preaching was, but he conferred privately with those who were of reputation before Barnabas and Titus, that they might credibly testify to his accusers, that the Apostles found no discrepancy in his preaching, but confirmed it. The expression, those that were of repute, (τοῖς δοκοῦσιν) does not impugn the reality of their greatness; for he says of himself, And I also seem (δοκῶ) to have the Spirit of God, thereby not denying the fact, but stating it modestly. And here the phrase implies his own assent to the common opinion.

Ver. 4. And that because of the false brethren, privily brought in.

Here arises a very important question, Who were these false brethren? If the Apostles permitted circumcision at Jerusalem, why are those who enjoined it, in accordance with the Apostolic sentence, to be called false brethren? First; because there is a difference between commanding an act to be done, and allowing it after it is done. He who enjoins an act, does it with zeal as necessary, and of primary importance; but he who, without himself commanding it, allows another to do it who wishes yields not from a sense of its being necessary but in order to subserve some purpose. We have a similar instance, in Paul’s Epistle to the Corinthians, in his command to husbands and wives to come together again. To which, that he might not be thought to be legislating for them, he subjoins, But this I say by way of permission, not of commandment. 1 Corinthians 7:5 For this was not a judgment authoritatively given but an indulgence to their incontinence; as he says, for your incontinency. Would you know Paul’s sentence in this matter? Hear his words, I would that all men were even as I myself, 1 Corinthians 7:7 in continence. And so here, the Apostles made this concession, not as vindicating the law, but as condescending to the infirmities of Judaism. Had they been vindicating the law, they would not have preached to the Jews in one way, and to the Gentiles in another. Had the observance been necessary for unbelievers, then indeed it would plainly have likewise been necessary for all the faithful. But by their decision not to harass the Gentiles on this point, they showed that they permitted it by way of condescension to the Jews. Whereas the purpose of the false brethren was to cast them out of grace, and reduce them under the yoke of slavery again. This is the first difference, and a very wide one. The second is, that the Apostles so acted in Judæa, where the Law was in force, but the false brethren, every where, for all the Galatians were influenced by them. Whence it appears that their intention was, not to build up, but entirely to pull down the Gospel, and that the thing was permitted by the Apostles on one ground and zealously practiced by the false brethren on another.

Ver. 5. That the truth of the Gospel might continue with you.

That we may confirm, says he, by our deeds what we have already declared by words — namely, that the old things are passed away, behold they have become new; and that if any man is in Christ he is a new creature; 2 Corinthians 5:17 and that if you receive circumcision, Christ will profit you nothing. Galatians 5:2 In maintaining this truth we gave place not even for an hour. Then, as he was directly met by the conduct of the Apostles, and the reason of their enjoining the rite would probably be asked, he proceeds to solve this objection. This he does with great skill, for he does not give the actual reason, which was, that the Apostles acted by way of condescension and in the use of a scheme, (οἰκονομία) as it were; for otherwise his hearers would have been injured. For those, who are to derive benefit from a scheme should be unacquainted with the design of it; all will be undone, if this appears. Wherefore, he who is to take part in it should know the drift of it; those who are to benefit by it should not. To make my meaning more evident, I will take an example from our present subject. The blessed Paul himself, who meant to abrogate circumcision, when he was about to send Timothy to teach the Jews, first circumcised him and so sent him. This he did, that his hearers might the more readily receive him; he began by circumcising, that in the end he might abolish it. But this reason he imparted to Timothy only, and told it not to the disciples. Had they known that the very purpose of his circumcision was the abolition of the rite, they would never have listened to his preaching, and the whole benefit would have been lost. But now their ignorance was of the greatest use to them, for their idea that his conduct proceeded from a regard to the Law, led them to receive both him and his doctrine with kindness and courtesy, and having gradually received him, and become instructed, they abandoned their old customs. Now this would not have happened had they known his reasons from the first; for they would have turned away from him, and being turned away would not have given him a hearing, and not hearing, would have continued in their former error. To prevent this, he did not disclose his reasons; here too he does not explain the occasion of the scheme, (οἰκονομία,) but shapes his discourse differently; thus:

Ver. 8. For He that wrought for Peter unto the Apostleship of the Circumcision wrought for me also unto the Gentiles.

He calls the Gentiles the Uncircumcision and the Jews the Circumcision, and declares his own rank to be equal to that of the Apostles; and, by comparing himself with their Leader not with the others, he shows that the dignity of each was the same. After he had established the proof of their unanimity, he takes courage, and proceeds confidently in his argument, not stopping at the Apostles, but advances to Christ Himself, and to the grace which He had conferred upon him, and calls the Apostles as his witnesses, saying,

Ver. 9. And when they perceived the grace that was given unto me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship.

He says not when they heard, but when they perceived, that is, were assured by the facts themselves, they gave to me and Barnabas the right hands of fellowship. Observe how he gradually proves that his doctrine was ratified both by Christ and by the Apostles. For grace would neither have been implanted, nor been operative in him, had not his preaching been approved by Christ. Where it was for the purpose of comparison with himself, he mentioned Peter alone; here, when he calls them as witnesses, he names the three together, Cephas, James, John, and with an encomium, who were reputed to be pillars. Here again the expression who were reputed does not impugn the reality of the fact, but adopts the estimate of others, and implies that these great and distinguished men, whose fame was universal, bore witness that his preaching was ratified by Christ, that they were practically informed and convinced by experience concerning it. Therefore they gave the right hands of fellowship to me, and not to me only, but also to Barnabas, that we should go unto the Gentiles, and they unto the Circumcision. Here indeed is exceeding prudence as well as an incontrovertible proof of their concord. For it shows that his and their doctrine was interchangeable, and that both approved the same thing, that they should so preach to the Jews, and he to the Gentiles. Wherefore he adds,

Ver. 9. That we should go unto the Gentiles and they unto the Circumcision.

Observe that here also he means by the Circumcision, not the rite, but the Jews; whenever he speaks of the rite, and wishes to contrast it, he adds the word uncircumcision; as when he says, For circumcision indeed profits, if you be a doer of the law; but if you be a transgressor of the law, your circumcision has become uncircumcision. Romans 2:25 And again, Neither circumcision avails any thing, nor uncircumcision. But when it is to the Jews and not to the deed that he gives this name, and wishes to signify the nation, he opposes to it not uncircumcision in its literal sense, but the Gentiles. For the Jews are the contradistinction to the Gentiles, the Circumcision to the Uncircumcision. Thus when he says above, For He that wrought for Peter into the Apostleship of the Circumcision, wrought for me also unto the Gentiles; and again, We unto the Gentiles and they unto the Circumcision, he means not the rite itself, but the Jewish nation, thus distinguishing them from the Gentiles.

Ver. 10. Only they would that we should remember the poor; which very thing I was also zealous to do.

This is his meaning: In our preaching we divided the world between us, I took the Gentiles and they the Jews, according to the Divine decree; but to the sustenance of the poor among the Jews I also contributed my share, which, had there been any dissension between us, they would not have accepted. Next, who were these poor persons? Many of the believing Jews in Palestine had been deprived of all their goods, and scattered over the world, as he mentions in the Epistle to the Hebrews , For you took joyfully the spoiling of your possessions; and in writing to the Thessalonians, 1 Thessalonians 2:14 he extols their fortitude, You became imitators of the Churches of God which are in Judæa,…for you also suffered the same thing of your own countrymen, even as they did of the Jews. And he shows throughout that those Greeks who believed were not under persecution from the rest, such as the believing Jews were suffering from their own kindred, for there is no nation of a temper so cruel. Wherefore he exercises much zeal, as appears in the Epistles to the Romans Romans 15:25-27 and Corinthians 1 Corinthians 16:1-3 that these persons should meet with much attention; and Paul not only collects money for them, but himself conveys it, as he says, But now I go unto Jerusalem ministering unto the saints, Romans 15:25 for they were without the necessaries of life. And he here shows that in this instance having resolved to assist them, he had undertaken and would not abandon it.

Ver. 11, 12. But when Cephas came to Antioch, I resisted him to the face, because he stood condemned. For before that certain came from James, he did eat with the Gentiles: but when they came, he drew back and separated himself, fearing them that were of the circumcision.

Many, on a superficial reading of this part of the Epistle, suppose that Paul accused Peter of hypocrisy. But this is not so, indeed it is not, far from it; we shall discover great wisdom, both of Paul and Peter, concealed herein for the benefit of their hearers. But first a word must be said about Peter’s freedom in speech, and how it was ever his way to outstrip the other disciples. Indeed it was upon one such occasion that he gained his name from the unbending and impregnable character of his faith. For when all were interrogated in common, he stepped before the others and answered, You are the Christ, the Son of the living God. Matthew 16:16 This was when the keys of heaven were committed to him. So too, he appears to have been the only speaker on the Mount; Matthew 17:4 and when Christ spoke of His crucifixion, and the others kept silence, he said, Be it far from You. Matthew 16:22 These words evince, if not a cautious temper, at least a fervent love; and in all instances we find him more vehement than the others, and rushing forward into danger. So when Christ was seen on the beach, and the others were pushing the boat in, he was too impatient to wait for its coming to land. John 21:7 And after the Resurrection, when the Jews were murderous and maddened, and sought to tear the Apostles in pieces, he first dared to come forward, and to declare, that the Crucified was taken up into heaven. Acts 2:14, 36 It is a greater thing to open a closed door, and to commence an action, than to be free-spoken afterwards. How could he ever dissemble who had exposed his life to such a populace? He who when scourged and bound would not bate a jot of his courage, and this at the beginning of his mission, and in the heart of the chief city where there was so much danger — how could he, long afterwards in Antioch, where no danger was at hand, and his character had received lustre from the testimony of his actions, feel any apprehension of the believing Jews? How could he, I say, who at the very first and in their chief city feared not the Jews while Jews, after a long time and in a foreign city, fear those of them who had been converted? Paul therefore does not speak this against Peter, but with the same meaning in which he said, for they who were reputed to be somewhat, whatsoever they were, it makes no matter to me. But to remove any doubt on this point, we must unfold the reason of these expressions.

The Apostles, as I said before, permitted circumcision at Jerusalem, an abrupt severance from the law not being practicable; but when they come to Antioch, they no longer continued this observance, but lived indiscriminately with the believing Gentiles which thing Peter also was at that time doing. But when some came from Jerusalem who had heard the doctrine he delivered there, he no longer did so fearing to perplex them, but he changed his course, with two objects secretly in view, both to avoid offending those Jews, and to give Paul a reasonable pretext for rebuking him. For had he, having allowed circumcision when preaching at Jerusalem, changed his course at Antioch, his conduct would have appeared to those Jews to proceed from fear of Paul, and his disciples would have condemned his excess of pliancy. And this would have created no small offense; but in Paul, who was well acquainted with all the facts, his withdrawal would have raised no such suspicion, as knowing the intention with which he acted. Wherefore Paul rebukes, and Peter submits, that when the master is blamed, yet keeps silence, the disciples may more readily come over. Without this occurrence Paul’s exhortation would have had little effect, but the occasion hereby afforded of delivering a severe reproof, impressed Peter’s disciples with a more lively fear. Had Peter disputed Paul’s sentence, he might justly have been blamed as upsetting the plan, but now that the one reproves and the other keeps silence, the Jewish party are filled with serious alarm; and this is why he used Peter so severely. Observe too Paul’s careful choice of expressions, whereby he points out to the discerning, that he uses them in pursuance of the plan, (οἰκονομίας) and not from anger.

Ver. 13. Insomuch that even Barnabas was carried away with their dissimulation.

Be not surprised at his giving this proceeding the name of dissimulation, for he is unwilling, as I said before, to disclose the true state of the case, in order to the correction of his disciples. On account of their vehement attachment to the Law, he calls the present proceeding dissimulation, and severely rebukes it, in order effectually to eradicate their prejudice. And Peter too, hearing this joins in the feint, as if he had erred, that they might be corrected by means of the rebuke administered to him. Had Paul reproved these Jews, they would have spurned at it with indignation, for they held him in slight esteem; but now, when they saw their Teacher silent under rebuke, they were unable to despise or resist Paul’s sentence.

Ver. 14. If you, being a Jew, livest as do the Gentiles, and not as do the Jews, how do you compel the Gentiles to live as do the Jews?

But it was the Jews and not the Gentiles who were carried away together with Peter; why then does Paul impute what was not done, instead of directing his remarks, not against the Gentiles, but against the dissembling Jews? And why does he accuse Peter alone, when the rest also dissembled together with him? Let us consider the terms of his charge; If you, being a Jew, livest as do the Gentiles, and not as do the Jews, how do you compel the Gentiles to live as do the Jews? for in fact Peter alone had withdrawn himself. His object then is to remove suspicion from his rebuke; had he blamed Peter for observing the Law, the Jews would have censured him for his boldness towards their Teacher. But now arraigning him in behalf of his own peculiar disciples, I mean the Gentiles, he facilitates thereby the reception of what he has to say which he also does by abstaining from reproof of the others, and addressing it all to the Apostle. If you, he says, being a Jew, livest as do the Gentiles, and not as do the Jews; which almost amounts to an explicit exhortation to imitate their Teacher, who, himself a Jew, lived after the manner of the Gentiles. This however he says not, for they could not have received such advice, but under color of reproving him in behalf of the Gentiles, he discloses Peter’s real sentiments. On the other hand, if he had said, Wherefore do you compel these Jews to Judaize? His language would have been too severe. But now he effects their correction by appearing to espouse the part, not of the Jewish, but of the Gentile, disciples; for rebukes, which are moderately severe, secure the readiest reception. And none of the Gentiles could object to Paul that he took up the defense of the Jews. The whole difficulty was removed by Peter’s submitting in silence to the imputation of dissimulation, in order that he might deliver the Jews from its reality. At first Paul directs his argument to the character which Peter wore, If you, being a Jew: but he generalizes as he goes on, and includes himself in the phrase,

Ver. 15. We being Jews by nature, and not sinners of the Gentiles.

These words are hortatory, but are couched in the form of a reproof, on account of those Jews. So elsewhere, under cover of one meaning he conveys another; as where he says in his Epistle to the Romans, But now I go unto Jerusalem, ministering unto the saints. Romans 15:25 Here his object was not simply to inform them of the motive of his journey to Jerusalem, but to excite them to emulation in the giving of alms. Had he merely wished to explain his motive, it would have sufficed to say, I go to ministering unto the saints; but now observe what he says in addition; For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem. Yea, it has been their good pleasure and their debtors they are. And again, For if the Gentiles have been made partakers of their spiritual things, they owe it to them, also to minister unto them in carnal things. Romans 15:26-27

Observe how he represses the high thoughts of the Jews; preparing for one thing by means of another, and his language is authoritative. We being Jews by nature, and not sinners of the Gentiles. The phrase, Jews by nature, implies that we, who are not proselytes, but educated from early youth in the Law, have relinquished our habitual mode of life, and be taken ourselves to the faith which is in Christ.

Ver. 17. But if, while we sought to be justified in Christ, we ourselves also were found sinners is Christ a minister of sin?

If faith in Him, says he, avail not for our justification, but it be necessary again to embrace the Law, and if, having forsaken the Law for Christ’s sake, we are not justified but condemned for such abandonment — then shall we find Him, for whose sake we forsook the Law and went over to faith the author of our condemnation. Observe how, he has resolved the matter to a necessary absurdity. And mark how earnestly and strongly he argues. For if, he says, it behooved us not to abandon the Law, and we have so abandoned it for Christ’s sake, we shall be judged. Wherefore do you urge this upon Peter, who is more intimately acquainted with it than any one? Hath not God declared to him, that an uncircumcised man ought not to be judged by circumcision; and did he not in his discussion with the Jews rest his bold opposition upon the vision which he saw? Did he not send from Jerusalem unequivocal decrees upon this subject? Paul’s object is not therefore to correct Peter, but his animadversion required to be addressed to him, though it was pointed at the disciples; and not only at the Galatians, but also at others who labor under the same error with them. For though few are now circumcised, yet, by fasting and observing the sabbath with the Jews, they equally exclude themselves from grace. If Christ avails not to those who are only circumcised, much more is peril to be feared where fasting and sabbatizing are observed, and thus two commandments of the Law are kept in the place of one. And this is aggravated by a consideration of time: for they so acted at first while the city and temple and other institutions yet existed; but these who with the punishment of the Jews, and the destruction of the city before their eyes, observe more precepts of the Law than the others did, what apology can they find for such observance, at the very time when the Jews themselves, in spite of their strong desire, cannot keep it? You have put on Christ, you have become a member of the Lord, and been enrolled in the heavenly city, and do you still grovel in the Law? How is it possible for you to obtain the kingdom? Listen to Paul’s words, that the observance of the Law overthrows the Gospel, and learn, if you will, how this comes to pass, and tremble, and shun this pitfall. Wherefore do you keep the sabbath, and fast with the Jews? Is it that you fear the Law and abandonment of its letter? But you would not entertain this fear, did you not disparage faith as weak, and by itself powerless to save. A fear to omit the sabbath plainly shows that you fear the Law as still in force; and if the Law is needful, it is so as a whole, not in part, nor in one commandment only; and if as a whole, the righteousness which is by faith is little by little shut out. If you keep the sabbath, why not also be circumcised? And if circumcised, why not also offer sacrifices? If the Law is to be observed, it must be observed as a whole, or not at all. If omitting one part makes you fear condemnation, this fear attaches equally to all the parts. If a transgression of the whole is not punishable, much less is the transgression of a part; on the other hand, if the latter be punishable, much more is the former. But if we are bound to keep the whole, we are bound to disobey Christ, or by obedience to Him become transgressors of the Law. If it ought to be kept, those who keep it not are transgressors, and Christ will be found to be the cause of this transgression, for He annulled the Law as regards these things Himself, and bid others annul it. Do you not understand what these Judaizers are compassing? They would make Christ, who is to us the Author of righteousness, the Author of sin, as Paul says, Therefore Christ is the minister of sin. Having thus reduced the proposition to an absurdity, he had nothing further to do by way of overthrowing it, but was satisfied with the simple protestation,

Ver. 20. In the Son of God, Who loved me, and gave Himself up for me.

How is this, O Paul! Why do you appropriate a general benefit, and make your own what was done for the whole world’s sake? For he says not, Who loved us, but, Who loved me. And besides the Evangelist says, God so loved the world; John 3:16 and Paul himself, He that spared not His own Son, but delivered Him up, not for Paul only, but, for us all; Romans 8:32 and again, that He might purify unto himself a people for his own possession, Titus 2:14 But considering the desperate condition of human nature, and the ineffably tender solicitude of Christ, in what He delivered us from, and what He freely gave us, and kindled by the yearning of affection towards Him, he thus expresses himself. Thus the Prophets often appropriate to themselves Him who is God of all, as in the words, O God, you are my God, early will I seek You. Psalm 63:1 Moreover, this language teaches that each individual justly owes as a great debt of gratitude to Christ, as if He had come for his sake alone, for He would not have grudged this His condescension though but for one, so that the measure of His love to each is as great as to the whole world. Truly the Sacrifice was offered for all mankind, and was sufficient to save all, but those who enjoy the blessing are the believing only. Nevertheless it did not deter Him from His so great condescension, that not all would come; but He acted after the pattern of the supper in the Gospel, which He prepared for all, Luke 14:16 yet when the guests came not, instead of withdrawing the viands, He called in others. So too He did not despise that sheep, though one only, which had strayed from the ninety and nine. Matthew 18:12 This too in like manner St. Paul intimates, when he says, speaking about the Jews, For what if some were without faith, shall their want of faith make of none effect the faithfulness of God? God forbid: yea let God be found true, but every man a liar. Romans 3:3-4 When He so loved you as to give Himself up to bring you who wast without hope to a life so great and blessed, can you, thus gifted, have recourse to things gone by? His reasoning being completed, he concludes with a vehement asseveration, saying,

Homily 3 on Galatians

Ver. 14. That upon the Gentiles might come the blessing of Abraham.

How on the Gentiles? It is said, In your seed shall all the nations of the earth be blessed: Genesis 22:18; 26:4 that is to say, in Christ. If this were said of the Jews, how would it be reasonable that they who were themselves subject to the curse, on account of transgression, should become the authors of a blessing to others? An accursed person cannot impart to others that blessing of which he is himself deprived. Plainly then it all refers to Christ who was the Seed of Abraham, and through whom the Gentiles are blessed. And thus the promise of the Spirit is added, as Paul himself declares, that we might receive the promise of the Spirit through faith. As the grace of the Spirit could not possibly descend on the graceless and offending, they are first blessed the curse having been removed; then being justified by faith, they draw unto themselves the grace of the Spirit. Thus the Cross removed the curse, Faith brought in righteousness, righteousness drew on the grace of the Spirit.

Ver. 19. What then is the Law? It was added because of transgressions.

This remark again is not superfluous; observe too how he glances round at every thing, as if he had an hundred eyes. Having exalted Faith, and proved its elder claims, that the Law may not be considered superfluous, he sets right this side of the doctrine also, and proves that the Law was not given without a view, but altogether profitably. Because of transgressions; that is to say, that the Jews might not be let live carelessly, and plunge into the depth of wickedness, but that the Law might be placed upon them as a bridle, guiding, regulating, and checking them from transgressing, if not all, at least some of the commandments. Not slight then was the advantage of the Law; but for how long?

Ver. 22. Howbeit the scripture has shut up all things under sin, that the promise by faith in Jesus Christ might be given to them that believe.

As the Jews were not even conscious of their own sins, and in consequence did not even desire remission; the Law was given to probe their wounds, that they might long for a physician. And the word shut up means convinced and conviction held them in fear. You see then it is not only not against, but was given for the promises. Had it arrogated to itself the work and the authority, the objection would stand; but if its drift is something else, and it acted for that, how is it against the promises of God? Had the Law not been given, all would have been wrecked upon wickedness, and there would have been no Jews to listen to Christ; but now being given, it has effected two things; it has schooled its followers in a certain degree of virtue, and has pressed on them the knowledge of their own sins. And this especially made them more zealous to seek the Son, for those who disbelieved, disbelieved from having no sense of their own sins, as Paul shows; For being ignorant of God’s righteousness, and seeking to establish their own righteousness, they did not subject themselves to the righteousness of God. Romans 10:3

Ver. 28. There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female: for you all are one in Christ Jesus.

See what an insatiable soul! For having said, We are all made children of God through Faith, he does not stop there, but tries to find something more exact, which may serve to convey a still closer oneness with Christ. Having said, you have put on Christ, even this does not suffice Him, but by way of penetrating more deeply into this union, he comments on it thus: You are all One in Christ Jesus, that is, you have all one form and one mould, even Christ’s. What can be more awful than these words! He that was a Greek, or Jew, or bond-man yesterday, carries about with him the form, not of an Angel or Archangel, but of the Lord of all, yea displays in his own person the Christ.

Homily 4 on Galatians

Ver. 12. I beseech you, brethren, be as I am; for I am as you are.

This is addressed to his Jewish disciples, and he brings his own example forward, to induce them thereby to abandon their old customs. Though you had none other for a pattern, he says, to look at me only would have sufficed for such a change, and for your taking courage. Therefore gaze on me; I too was once in your state of mind, especially so; I had a burning zeal for the Law; yet afterwards I feared not to abandon the Law, to withdraw from that rule of life. And this you know full well how obstinately I clung hold of Judaism, and how with yet greater force I let it go. He does well to place this last in order: for most men, though they are given a thousand reasons, and those just ones, are more readily influenced by that which is like their own case, and more firmly hold to that which they see done by others.

Ver. 22. For it is written, Genesis 15:16 that Abraham had two sons, one by the hand-maid and the other by the freewoman.

He returns again to Abraham, not in the way of repetition, but, inasmuch as the Patriarch’s fame was great among the Jews, to show that the types had their origin from thence, and that present events were pictured aforetime in him. Having previously shown that the Galatians were sons of Abraham, now, in that the Patriarch’s sons were not of equal dignity, one being by a bondwoman, the other by a free-woman, he shows that they were not only his sons, but sons in the same sense as he that was freeborn and noble. Such is the power of Faith.

Wherefore if we are sons of the barren woman, then are we free. But what kind of freedom, it might be objected, is this, when the Jews seize and scourge the believers, and those who have this pretence of liberty are persecuted? For these things then occurred, in the persecution of the faithful. Neither let this disturb you, he replies, this also is anticipated in the type, for Isaac, who was free, was persecuted by Ishmael the bondman. Wherefore he adds,

Homily 5 on Galatians

Ver. 11. But I, brethren, if I still preach circumcision, why am I still persecuted?

Observe how clearly he exonerates himself from the charge, that in every place he Judaized and played the hypocrite in his preaching. Of this he calls them as witnesses; for you know, he says, that my command to abandon the Law was made the pretext for persecuting me. If I still preach circumcision, why am I still persecuted? For this is the only charge which they of the Jewish descent have to bring against me. Had I permitted them to receive the Faith, still retaining the customs of their fathers, neither believers nor unbelievers would have laid snares for me, seeing that none of their own usages were disturbed. What then! Did he not preach circumcision? Did he not circumcise Timothy? Truly he did. How then can he say, I preach it not? Here observe his accuracy; he says not, I do not perform circumcision, but, I preach it not, that is, I do not bid men so to believe. Do not therefore consider it any confirmation of your doctrine, for though I circumcised, I did not preach circumcision.

Ver. 11. Then has the stumbling block of the cross been done away.

That is, if this which you assert be true, the obstacle, the hindrance, is removed; for not even the Cross was so great an offense to the Jews, as the doctrine that their father’s customs ought not to be obeyed. When they brought Stephen before the council, they said not that this man adores the Crucified, but that he speaks against this holy place and the Law. Acts 6:13 And it was of this they accused Jesus, that He broke the Law. Wherefore Paul says, If Circumcision be conceded, the strife you are involved in is appeased; hereafter no enmity to the Cross and our preaching remains. But why do they bring this charge against us, while waiting day after day to murder us? It is because I brought an uncircumcised man into the Temple Acts 21:29 that they fell upon me. Am I then, he says, so senseless, after giving up the point of Circumcision, vainly and idly to expose myself to such injuries, and to place such a stumbling-block before the Cross? For you observe, that they attack us for nothing with such vehemence as about Circumcision. Am I then so senseless as to suffer affliction for nothing at all, and to give offense to others? He calls it the offense of the Cross, because it was enjoined by the doctrine of the Cross; and it was this which principally offended the Jews, and hindered their reception of the Cross, namely, the command to abandon the usages of their fathers.

Homily 6 on Galatians

Ver. 6. But let him that is taught in the word communicate unto him that teaches in all good things.

Here he proceeds to discourse concerning Teachers, to the effect that they ought to be tended with great assiduity by their disciples. Now what is the reason that Christ so commanded? For this law, that they which preach the Gospel should live of the Gospel, 1 Corinthians 9:14 is laid down in the New Testament; and likewise in the Old, Numbers 31:47; 35:1-8 many revenues accrued to the Levites from the people; what is the reason, I say, that He so ordained? Was it not for the sake of laying a foundation beforehand of lowliness and love? For inasmuch as the dignity of a teacher oftentimes elates him who possesses it, He, in order to repress his spirit, has imposed on him the necessity of requiring aid at the hands of his disciples. And to these in turn he has given means of cultivating kindly feelings, by training them, through the kindness required of them to their Teacher, in gentleness towards others also. By this means no slight affection is generated on both sides. Were not the cause of this what I have stated it to be, why should He, who fed the dull-minded Jews with manna, have reduced the Apostles to the necessity of asking for aid? Is it not manifest He aimed at the great benefits of humility and love, and that those who were under teaching might not be ashamed of Teachers who were in appearance despicable? To ask for aid bears the semblance of disgrace, but it ceased to be so, when their Teachers with all boldness urged their claim, so that their disciples derived from hence no small benefit, taught hereby to despise all appearances. Wherefore he says, But let him that is taught in the word communicate unto him that teaches in all good things, that is, let him show to him all generosity; this he implies by the words, in all good things. Let the disciple, says he, keep nothing to himself, but have every thing in common, for what he receives is better than what he gives — as much better as heavenly are better than earthly things. This he expresses in another place, If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things? 1 Corinthians 9:11 Wherefore he gives the procedure the name of a communication, showing that an interchange takes place. Hereby too love is greatly fostered and confirmed. If the teacher asks merely for competency, he does not by receiving it derogate from his own dignity. For this is praiseworthy, so assiduously to apply to the Word, as to require the aid of others, and to be in manifold poverty, and to be regardless of all the means of subsistence. But if he exceed the due measure, he injures his dignity, not by mere receiving, but by receiving too much. Then, lest the vice of the Teacher should render the disciple more remiss in this matter, and he should frequently pass him by, though poor, on account of his conduct, he proceeds to say,

Ver. 9, 10. And let us not be weary in well-doing; for in due season we shall reap, if we faint not. So then as we have opportunity, let us work that which is good toward all men, especially toward them that are of the household of faith.

Lest any one should suppose that their Teachers were to be cared for and supported, but that others might be neglected, he makes his discourse general, and opens the door of this charitable zeal to all; nay, he carries it to such a height, as to command us to show mercy both to Jews and Greeks, in the proper gradation indeed, but still to show mercy. And what is this gradation? It consists in bestowing greater care upon the faithful. His endeavor here is the same as in his other Epistles; he discourses not merely of showing mercy, but of doing it with zeal and perseverance, for the expressions of sowing and of not fainting imply this. Then, having exacted a great work, he places its reward close at hand, and makes mention of a new and wondrous harvest. Among husbandmen, not only the sower but also the reaper endures much labor, having to struggle with drought and dust and grievous toil, but in this case none of these exist, as he shows by the words, for in due season we shall reap, if we faint not. By this means he stimulates and draws them on; and he also urges and presses them forward by another motive, saying, As we have therefore opportunity, let us do good. As it is not always in our power to sow, so neither is it to show mercy; for when we have been carried hence, though we may desire it a thousand times, we shall be able to effect nothing more. To this argument of ours the Ten Virgins Matthew 25:1 ff. bear witness, who although they wished it a thousand times, yet were shut out from the bridegroom, because they brought with them no bountiful charity. And so does the rich man who neglected Lazarus Luke 16:19 for he, being destitute of this succor, although he wept and made many entreaties, won no compassion from the Patriarch, or any one else, but continued destitute of all forgiveness, and tormented with perpetual fire. Therefore he says, as we have opportunity, let us work that which is good toward all men, hereby especially also setting them free from the narrow-mindedness of the Jews. For the whole of their benevolence was confined to their own race, but the rule of life which Grace gives invites both land and sea to the board of charity, only it shows a greater care for its own household.

Ver. 12, 13. As many as desire to make a fair show in the flesh, they compel you to be circumcised; only that they may not be persecuted for the cross of Christ. For not even they who receive circumcision do themselves keep the Law; but they desire to have you circumcised, that they may glory in your flesh.

Here he shows that they suffered this, not willingly but of necessity, and affords them an opportunity of retreat, almost speaking in their defense, and exhorting them to abandon their teachers with all speed. What is the meaning of to make a fair show in the flesh? it means, to be esteemed by men. As they were reviled by the Jews for deserting the customs of their fathers, they desire, says he, to injure you, that they may not have this charged against them, but vindicate themselves by means of your flesh. His object here is to show that they did not so act from respect to God; it is as if he said, This procedure is not founded in piety, all this is done through human ambition; in order that the unbelievers may be gratified by the mutilation of the faithful, they choose to offend God that they may please men; for this is the meaning of, to make a fair show in the flesh. Then, as a proof that for another reason too they are unpardonable, he again convinces them that, not only in order to please others, but for their own vain glory, they had enjoined this. Wherefore he adds, that they may glory in your flesh, as if they had disciples, and were teachers. And what is the proof of this? For not even they themselves, he says, keep the Law; even if they did keep it, they would incur grave censure, but now their very purpose is corrupt.

Source. New Advent – Translated by Gross Alexander. From Nicene and Post-Nicene Fathers, First Series, Vol. 13. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/2310.htm>.

Homily 3 on the Gospel of John

John 1:1

Yes, it may be said, but Peter has asserted this clearly and openly. Where and when? When speaking to the Jews he said, that ‘God has made Him both Lord and Christ.’ Acts 2:36 Why do you not add what follows, That same Jesus whom you have crucified? Or do you not know that of the words, part relate to His unmixed Nature, part to His Incarnation? But if this be not the case, and you will absolutely understand all as referring to the Godhead, then you will make the Godhead capable of suffering; but if not capable of suffering, then not created. For if blood had flowed from that divine and ineffable Nature, and if that Nature, and not the flesh, had been torn and cut by the nails upon the cross, on this supposition your quibbling would have had reason; but if not even the devil himself could utter such a blasphemy, why do you feign to be ignorant with ignorance so unpardonable, and such as not the evil spirits themselves could pretend? Besides the expressions Lord and Christ belong not to His Essence, but to His dignity; for the one refers to His Power, the other to his having been anointed. What then would you say concerning the Son of God? For if he were even, as you assert, created, this argument could not have place. For He was not first created and afterwards God chose Him, nor does He hold a kingdom which could be thrown aside, but one which belongs by nature to His Essence; since, when asked if He were a King, He answers, To this end was I born. John 18:37 But Peter speaks as concerning one chosen, because his argument wholly refers to the Dispensation.

4. And why do you wonder if Peter says this? For Paul, reasoning with the Athenians, calls Him Man only, saying, By that Man whom He has ordained, whereof He has given assurance to all men, in that He has raised Him from the dead. Acts 17:31 He speaks nothing concerning the form of God Philippians 2:6, nor that He was equal to Him, nor that He was the brightness of His glory. Hebrews 1:3 And with reason. The time for words like these was not yet come; but it would have contented him that they should in the meanwhile admit that He was Man, and that He rose again from the dead. Christ Himself acted in the same manner, from whom Paul having learned, used this reserve. For He did not at once reveal to us His Divinity, but was at first held to be a Prophet and a good man; but afterwards His real nature was shown by His works and words. On this account Peter too at first used this method, (for this was the first sermon that he made to the Jews😉 and because they were not yet able clearly to understand anything respecting His Godhead, he dwelt on the arguments relating to His Incarnation; that their ears being exercised in these, might open a way to the rest of his teaching. And if any one will go through all the sermon from the beginning, he will find what I say very observable, for he (Peter) calls Him Man, and dwells on the accounts of His Passion, His Resurrection, and His generation according to the flesh. Paul too when he says, Who was born of the seed of David according to the flesh Romans 1:3, only teaches us that the word made is taken with a view to His Incarnation, as we allow. But the son of thunder is now speaking to us concerning His Ineffable and Eternal Existence, and therefore he leaves the word made and puts was; yet if He were created, this point he needs must most especially have determined. For if Paul feared that some foolish persons might suppose that He shall be greater than the Father, and have Him who begot Him made subject to Him, (for this is the reason why the Apostle in sending to the Corinthians writes, But when He says, All things are put under Him, it is manifest that He is excepted which did put all things under Him, yet who could possibly imagine that the Father, even in common with all things, will be subject to the Son?) if, I say, he nevertheless feared these foolish imaginations, and says, He is excepted that did put all things under Him; much more if the Son of God were indeed created, ought John to have feared lest any one should suppose Him uncreated, and to have taught on this point before any other.

5. But vainglory is a thing powerful to blind even to very evident truths the minds of those ensnared by it, and to persuade them to dispute against what is allowed by others; nay, it instigates some who know and are persuaded of the truth to pretended ignorance and opposition. As took place in the case of the Jews, for they did not through ignorance deny the Son of God, but that they might obtain honor from the multitude; they believed, says the Evangelist, but were afraid, lest they should be put out of the synagogue. John 12:40 And so they gave up their salvation to others. For it cannot be that he who is so zealous a slave to the glory of this present world can obtain the glory which is from God. Wherefore He rebuked them, saying, How can you believe, which receive honor of men, and seek not the honor which comes from God? John 5:44 This passion is a sort of deep intoxication, and makes him who is subdued by it hard to recover. And having detached the souls of its captives from heavenly things, it nails them to earth, and lets them not look up to the true light, but persuades them ever to wallow in the mire, giving them masters so powerful, that they have the rule over them without needing to use commands. For the man who is sick of this disease, does of his own accord, and without bidding, all that he thinks will be agreeable to his masters. On their account he clothes himself in rich apparel, and beautifies his face, taking these pains not for himself but for others; and he leads about a train of followers through the market-place, that others may admire him, and all that he does he goes through, merely out of obsequiousness to the rest of the world. Can any state of mind be more wretched than this? That others may admire him, he is ever being precipitated to ruin.

Homily 5 on the Gospel of John

John 1:3

First then, the Evangelist has instructed us respecting the creation, after that he tells us of the goods relating to the soul which He supplied to us by His coming; and these he has darkly described in one sentence, when he says, And the Life was the Light of men. John 1:4 He does not say, was the light of the Jews, but universally of men: nor did the Jews only, but the Greeks also, come to this knowledge, and this light was a common proffer made to all. Why did he not add ‘Angels,’ but said, ‘of men?’? Because at present his discourse is of the nature of men, and to them he came bearing glad tidings of good things.

Homily 6 on the Gospel of John

John 1:7

The same came for a witness, to bear witness of that Light.

What is this, perhaps one may say, the servant bear witness to his Master? When then you see Him not only witnessed to by His servant, but even coming to him, and with Jews baptized by him, will you not be still more astonished and perplexed? Yet you ought not to be troubled nor confused, but amazed at such unspeakable goodness. Though if any still continue bewildered and confused, He will say to such an one what He said to John, Suffer it to be so now, for thus it becomes us to fulfill all righteousness Matthew 3:15; and, if any be still further troubled, again He will say to him too what he said to the Jews, But I receive not testimony from man. John 5:34 If now he needs not this witness, why was John sent from God? Not as though He required his testimony — this were extremest blasphemy. Why then? John himself informs us, when he says,

That all men through him might believe.

And Christ also, after having said that I receive not testimony from man John 5:34, in order that He may not seem to the foolish to clash with Himself, by declaring at one time There is another that bears witness of Me and I know that his witness is true John 5:32 (for He pointed to John;) and at another, I receive not testimony from man John 5:34; He immediately adds the solution of the doubt, But these things I say for your own sake, that you might be saved. As though He had said, that I am God, and the really-Begotten Son of God, and am of that Simple and Blessed Essence, I need none to witness to Me; and even though none would do so, yet am not I by this anything diminished in My Essence; but because I care for the salvation of the many, I have descended to such humility as to commit the witness of Me to a man. For by reason of the groveling nature and infirmity of the Jews, the faith in Him would in this way be more easily received, and more palatable. As then He clothed Himself with flesh, that he might not, by encountering men with the unveiled Godhead, destroy them all; so He sent forth a man for His herald, that those who heard might at the hearing of a kindred voice approach more readily. For (to prove) that He had no need of that (herald’s) testimony, it would have sufficed that He should only have shown Himself who He was in His unveiled Essence, and have confounded them all. But this He did not for the reason I have before mentioned. He would have annihilated all, since none could have endured the encounter of that unapproachable light. Wherefore, as I said, He put on flesh, and entrusted the witness (of Himself) to one of our fellow-servants, since He arranged all for the salvation of men, looking not only to His own honor, but also to what might be readily received by, and be profitable to, His hearers. Which He glanced at when He said, These things I say for your sake, that you might be saved. John 5:34 And the Evangelist using the same language as his Master, after saying, to bear witness of that Light, adds,

Homily 8 on the Gospel of John

John 1:9

If He lights every man that comes into the world, how is it that so many continue unenlightened? For not all have known the majesty of Christ. How then does He light every man? He lights all as far as in Him lies. But if some, wilfully closing the eyes of their mind, would not receive the rays of that Light, their darkness arises not from the nature of the Light, but from their own wickedness, who willfully deprive themselves of the gift. For the grace is shed forth upon all, turning itself back neither from Jew, nor Greek, nor Barbarian, nor Scythian, nor free, nor bond, nor male, nor female, nor old, nor young, but admitting all alike, and inviting with an equal regard. And those who are not willing to enjoy this gift, ought in justice to impute their blindness to themselves; for if when the gate is opened to all, and there is none to hinder, any being willfully evil remain without, they perish through none other, but only through their own wickedness.

John 1:10

He was in the world.

But not as of equal duration with the world. Away with the thought. Wherefore he adds, And the world was made by Him; thus leading you up again to the eternal existence of the Only-Begotten. For he who has heard that this universe is His work, though he be very dull, though he be a hater, though he be an enemy of the glory of God, will certainly, willing or unwilling, be forced to confess that the maker is before his works. Whence wonder always comes over me at the madness of Paul of Samosata, who dared to look in the face so manifest a truth, and voluntarily threw himself down the precipice. For he erred not ignorantly but with full knowledge, being in the same case as the Jews. For as they, looking to men, gave up sound faith, knowing that he was the only-begotten Son of God, but not confessing Him, because of their rulers, lest they should be cast out of the synagogue; so it is said that he, to gratify a certain woman, sold his own salvation. A powerful thing, powerful indeed, is the tyranny of vainglory; it is able to make blind the eyes even of the wise, except they be sober; for if the taking of gifts can effect this, much more will the yet more violent feeling of this passion. Wherefore Jesus said to the Jews, How can you believe, which receive honor one of another, and seek not the honor that comes from God only? John 5:44

And the world knew Him not. By the world he here means the multitude, which is corrupt, and closely attached to earthly things, the common turbulent, silly people. For the friends and favorites of God all knew Him, even before His coming in the flesh. Concerning the Patriarch Christ Himself speaks by name, that your father Abraham rejoiced to see My day, and he saw it, and was glad. John 8:56 And concerning David, confuting the Jews He said, How then does David in spirit call Him Lord, saying, the Lord said to my Lord, Sit on My right hand. Matthew 22:43; Mark 12:36; Luke 20:42 And in many places, disputing with them, He mentions Moses; and the Apostle (mentions) the rest of the prophets; for Peter declares, that all the prophets from Samuel knew Him, and proclaimed beforehand His coming afar off, when he says, All the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:24 But Jacob and his father, as well as his grandfather, He both appeared to and talked with, and promised that He would give them many and great blessings, which also He brought to pass.

Homily 9 on the Gospel of John

John 1:11

He (St. John) had said, speaking of the old times, that the world knew him not John 1:10; afterwards he comes down in his narrative to the times of the proclamation (of the Gospel), and says, He came to His own, and His own received Him not, now calling the Jews His own, as His peculiar people, or perhaps even all mankind, as created by Him. And as above, when perplexed at the folly of the many, and ashamed of our common nature, he said that the world by Him was made, and having been made, did not recognize its Maker; so here again, being troubled beyond bearing at the stupidity of the Jews and the many, he sets forth the charge in a yet more striking manner, saying, that His own received Him not, and that too when He came to them. And not only he, but the prophets also, wondering, said the very same, as did afterwards Paul, amazed at the very same things. Thus did the prophets cry aloud in the person of Christ, saying, A people whom I have not known, have served Me; as soon as they heard Me, they obeyed Me; the strange children have dealt falsely with Me. The strange children have waxed aged, and have halted from their paths. Psalm 18:43-45, Septuagint And again, They to whom it had not been told concerning Him, shall see, and they which had not heard, shall understand. And, I was found of them that sought Me not Isaiah 52:15; I was made manifest unto them that asked not after me. Isaiah 45:1, as quoted in Romans 10:20 And Paul, in his Epistles to the Romans, has said, What then? Israel has not obtained that which he seeks for: but the election has obtained it. Romans 11:7 And again; What shall we say then? That the Gentiles which followed not after righteousness, have attained unto righteousness: but Israel which followed after the law of righteousness, has not attained to the law of righteousness. Romans 9:30

How then and whence came it to pass? Hear Paul telling you. For that blessed person searching exactly into these things, ceased not until he had found the cause, and had declared it to all others. What then is it? And whence came such blindness upon the Jews? Hear him who was entrusted with this stewardship declare. What then does he say in resolving this doubt of the many? 1 Corinthians 9:17 For they, says he, being ignorant of God’s righteousness and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. Romans 10:3 Wherefore they have suffered this. And again, explaining the same matter in other terms, he says, What shall we say then? That the Gentiles which followed not after righteousness, have attained unto righteousness, even the righteousness which is of faith; but Israel, which followed after the law of righteousness, has not attained to the law of righteousness. Wherefore? Because they sought it not by faith. For they stumbled at that stumbling stone. Romans 9:30-32 His meaning is this: These men’s unbelief has been the cause of their misfortunes, and their haughtiness was parent of their unbelief. For when having before enjoyed greater privileges than the heathen, through having received the law, through knowing God, and the rest which Paul enumerates, they after the coming of Christ saw the heathen and themselves called on equal terms through faith, and after faith received one of the circumcision in nothing preferred to the Gentile, they came to envy and were stung by their haughtiness, and could not endure the unspeakable and exceeding lovingkindness of the Lord. So this has happened to them from nothing else but pride, and wickedness, and unkindness.

2. For in what, O most foolish of men, are you injured by the care bestowed on others? How are your blessings made less through having others to share the same? But of a truth wickedness is blind, and cannot readily perceive anything that it ought. Being therefore stung by the prospect of having others to share the same confidence, they thrust a sword against themselves, and cast themselves out from the lovingkindness of God. And with good reason. For He says, Friend, I do you no wrong, I will give to ‘these also’ even as unto you. Matthew 20:14 Or rather, these Jews are not deserving even of these words. For the man in the parable if he was discontented, could yet speak of the labors and weariness, the heat and sweat, of a whole day. But what could these men have to tell? Nothing like this, but slothfulness and profligacy and ten thousand evil things of which all the prophets continued ever to accuse them, and by which they like the Gentiles had offended against God. And Paul declaring this says, For there is no difference between the Jew and the Greek: For all have sinned, and come short of the glory of God: being justified freely by His grace. Romans 10:12; Romans 3:22-24 And on this head he treats profitably and very wisely throughout that Epistle. But in a former part of it he proves that they are worthy of still greater punishment. For as many as have sinned in the law shall be judged by the law Romans 2:12; that is to say, more severely, as having for their accuser the law as well as nature. And not for this only, but for that they have been the cause that God is blasphemed among the Gentiles: My Name, He says, is blasphemed among the Gentiles through you. Romans 2:24; Isaiah 52:5

Since now this it was that stung them most, (for the thing appeared incredible even to those of the circumcision who believed, and therefore they brought it as a charge against Peter, when he had come up to them from Cesarea, that he went in to men uncircumcised, and did eat with them Acts 11:3; and after that they had learned the dispensation of God, even so still they wondered how on the Gentiles also was poured out the gift of the Holy Ghost Acts 10:45: showing by their astonishment that they could never have expected so incredible a thing,) since then he knew that this touched them nearest, see how he has emptied their pride and relaxed their highly swelling insolence. For after having discoursed on the case of the heathen, and shown that they had not from any quarter any excuse, or hope of salvation, and after having definitely charged them both with the perversion of their doctrines and the uncleanness of their lives, he shifts his argument to the Jews; and after recounting all the expressions of the Prophet, in which he had said that they were polluted, treacherous, hypocritical persons, and had altogether become unprofitable, that there was none among them that seeks after God, that they had all gone out of the way Romans 3:12, and the like, he adds, Now we know that whatever things the law says, it says to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Romans 3:19 For all have sinned, and come short of the glory of God. Romans 3:23

Why then exaltest you yourself, O Jew? Why are you high minded? For your mouth also is stopped, your boldness also is taken away, you also with all the world have become guilty, and, like others, are placed in need of being justified freely. You ought surely even if you had stood upright and had had great boldness with God, not even so to have envied those who should be pitied and saved through His lovingkindness. This is the extreme of wickedness, to pine at the blessings of others; especially when this was to be effected without any loss of yours. If indeed the salvation of others had been prejudicial to your advantages, your grieving might have been reasonable; though not even then would it have been so to one who had learned true wisdom. But if your reward is not increased by the punishment of another, nor diminished by his welfare, why do you bewail yourself because that other is freely saved? As I said, you ought not, even were thou (one) of the approved, to be pained at the salvation which comes to the Gentiles through grace. But when you, who are guilty before your Lord of the same things as they, and have yourself offended, are displeased at the good of others, and think great things, as if you alone ought to be partaker of the grace, you are guilty not only of envy and insolence, but of extreme folly, and may be liable to all the severest torments; for you have planted within yourself the root of all evils, pride.

Homily 10 on the Gospel of John

John 1:11

Why then, says one, does He punish those who will not listen to Him, and why has He threatened hell to those who endure not His commands? Because, being Good exceedingly, He cares even for those who obey Him not, and withdraws not from them who start back and flee from Him. But when we had rejected the first way of His beneficence, and had refused to come by the path of persuasion and kind treatment, then He brought in upon us the other way, that of correction and punishments; most bitter indeed, but still necessary, when the former is disregarded. Now lawgivers also appoint many and grievous penalties against offenders, and yet we feel no aversion to them for this; we even honor them the more on account of the punishments they have enacted, and because though not needing a single thing that we have, and often not knowing who they should be that should enjoy the help afforded by their written laws, they still took care for the good ordering of our lives, rewarding those who live virtuously, and checking by punishments the intemperate, and those who would mar the repose of others. And if we admire and love these men, ought we not much more to marvel at and love God on account of His so great care? For the difference between their and His forethought regarding us is infinite. Unspeakable of a truth are the riches of the goodness of God, and passing all excess. Consider; He came to His own, not for His personal need, (for, as I said, the Divinity is without wants,) but to do good unto His own people. Yet not even so did His own receive Him, when He came to His own for their advantage, but repelled Him, and not this only, but they even cast Him out of the vineyard, and slew Him. Yet not for this even did He shut them out from repentance, but granted them, if they had been willing, after such wickedness as this, to wash off all their transgressions by faith in Him, and to be made equal to those who had done no such thing, but are His special friends. And that I say not this at random, or for persuasion’s sake, all the history of the blessed Paul loudly declares. For when he, who after the Cross persecuted Christ, and had stoned His martyr Stephen by those many hands, repented, and condemned his former sins, and ran to Him whom he had persecuted, He immediately enrolled him among His friends, and the chiefest of them, having appointed him a herald and teacher of all the world, who had been a blasphemer, and persecutor, and injurious. 1 Timothy 1:13 Even as he rejoicing at the lovingkindness of God, has proclaimed aloud, and has not been ashamed, but having recorded in his writings, as on a pillar, the deeds formerly dared by him, has exhibited them to all; thinking it better that his former life should be placarded in sight of all, so that the greatness of the free gift of God might appear, than that he should obscure His ineffable and indescribable lovingkindness by hesitating to parade before all men his own error. Wherefore continually he treats of his persecution, his plottings, his wars against the Church, at one time saying, I am not meet to be called an Apostle, because I persecuted the Church of God 1 Corinthians 15:9; at another, Jesus came into the world to save sinners, of whom I am chief. 1 Timothy 1:15 And again, You have heard of my conversation in time past in the Jews‘ religion, how that beyond measure I persecuted the church of God, and wasted it. Galatians 1:13

Homily 12 on the Gospel of John

John 1:14

And what should one say of the fashioning of the soul, so much more admirable than that of the body? The health of our bodies is a great thing, but that of our souls is as much greater as the soul is better than the body. And not on this account only, but because our bodily nature follows withersoever the Creator will lead it, and there is nothing to resist, but the soul being its own mistress, and possessing power over its acts, does not in all things obey God, unless it will to do so. For God will not make it beautiful and excellent, if it be reluctant and in a manner constrained by force, for this is not virtue at all; but He must persuade it to become so of its own will and choice. And so this cure is more difficult than the other; yet even this succeeded, and every kind of wickedness was banished. And as He re-ordered the bodies which He cured, not to health only, but to the highest vigor, so did He not merely deliver the souls from extremist wickedness, but brought them to the very summit of excellence. A publican became an Apostle, and a persecutor, blasphemer, and injurious, appeared as herald to the world, and the Magi became teachers of the Jews, and a thief was declared a citizen of Paradise, and a harlot shone forth by the greatness of her faith, and of the two women, of Canaan and Samaria, the latter who was another harlot, undertook to preach the Gospel to her countrymen, and having enclosed a whole city in her net, so brought them to Christ; while the former by faith and perseverance, procured the expulsion of an evil spirit from her daughter’s soul; and many others much worse than these were straightway numbered in the rank of disciples, and at once all the infirmities of their bodies and diseases of their souls were transformed, and they were fashioned anew to health and exactest virtue. And of these, not two or three men, not five, or ten, or twenty, or an hundred only, but entire cities and nations, were very easily remodeled. Why should one speak of the wisdom of the commands, the excellency of the heavenly laws, the good ordering of the angelic polity? For such a life has He proposed to us, such laws appointed for us, such a polity established, that those who put these things into practice, immediately become angels and like to God, as far as is in our power, even though they may have been worse than all men.

Homily 13 on the Gospel of John

John 1:15

1. Do we then run and labor in vain? Are we sowing upon the rocks? Does the seed fall upon the rocks? Does the seed fall without our knowing it by the wayside, and among thorns? I am greatly troubled and fear, lest our husbandry be unprofitable; not as though I shall be a loser as well as you, touching the reward of this labor. For it is not with those who teach as it is with husbandmen. Oftentimes the husbandman after his year’s toil, his hard work and sweat, if the earth produce no suitable return for his pains, will be able to find comfort for his labors from none else, but returns ashamed and downcast from his barn to his dwelling, his wife and children, unable to require of any man a reward for his lengthened toil. But in our case there is nothing like this. For even though the soil which we cultivate bring forth no fruit, if we have shown all industry, the Lord of it and of us will not suffer us to depart with disappointed hopes, but will give us a recompense; for, says St. Paul, Every man shall receive his own reward according to his own labor 1 Corinthians 3:8, not according to the event of things. And that it is so, hearken: And You, he says, Son of man, testify unto this people, if they will hear, and if they will understand. Ezekiel 2:5, not from Septuagint And Ezekiel says, If the watchman give warning what it behooves to flee from, and what to choose, he has delivered his own soul, although there be none that will take heed. Ezekiel 3:18, and 33:9; not quoted from Septuagint Yet although we have this strong consolation, and are confident of the recompense that shall be made us, still when we see that the work in you does not go forward, our state is not better than the state of those husbandmen who lament and mourn, who hide their faces and are ashamed. This is the sympathy of a teacher, this is the natural care of a father. For Moses too, when it was in his power to have been delivered from the ingratitude of the Jews, and to have laid the more glorious foundation of another and far greater people, (Let Me alone, said God, that I may consume them, and make of you a nation mightier than this Exodus 32:10) because he was a holy man, the servant of God, and a friend very true and generous, he did not endure even to hearken to this word, but chose rather to perish with those who had been once allotted to him, than without them to be saved and be in greater honor. Such ought he to be who has the charge of souls. For it is a strange thing that any one who has weak children, will not be called the father of any others than those who are sprung from him, but that he who has had disciples placed in his hands should be continually changing one flock for another, that we should be catching at the charge now of these, then of those, then again of others, having no real affection for any one. May we never have cause to suspect this of you. We trust that you abound more in faith in our Lord Jesus Christ, and in love to one another and towards all men. And this we say as desiring that your zeal may be increased, and the excellence of your conversation farther advanced. For it is thus that you will be able to bring your understandings down to the very depth of the words set before us, if no film of wickedness darken the eyes of your intellect, and disturb its clearsightedness and acuteness.

What then is it which is set before us today? John bore witness of Him, and cried, saying, This was He of whom I spoke, He that comes after me is preferred before me, for He was before me. The Evangelist is very full in making frequent mention of John, and often bearing about his testimony. And this he does not without a reason, but very wisely; for all the Jews held the man in great admiration, (even Josephus imputes the war to his death; and shows, that, on his account, what once was the mother city, is now no city at all, and continues the words of his encomium to great length,) and therefore desiring by his means to make the Jews ashamed, he continually reminds them of the testimony of the forerunner. The other Evangelists make mention of the older prophets, and at each successive thing that took place respecting Him refer the hearer to them. Thus when the Child is born, they say, Now all this was done, that it might be fulfilled which was spoken by Esias the prophet, saying, Behold, a virgin shall be with Child, and shall bring forth a Son Matthew 1:22; Isaiah 7:14; and when He is plotted against and sought for everywhere so diligently, that even tender infancy is slaughtered by Herod, they bring in Jeremy, saying, In Ramah was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children Matthew 2:18; Jeremiah 31:15; and again, when He comes up out of Egypt, they mention Hosea, saying, Out of Egypt have I called My Son Matthew 2:15; Hosea 11:1; and this they do everywhere. But John providing testimony more clear and fresh, and uttering a voice more glorious than the other, brings continually forward not those only who had departed and were dead, but one also who was alive and present, who pointed Him out and baptized Him, him he continually introduces, not desiring to gain credit for the master through the servant, but condescending to the infirmity of his hearers. For as unless He had taken the form of a servant, He would not have been easily received, so had He not by the voice of a servant prepared the ears of his fellow-servants, the many (at any rate) of the Jews would not have received the Word.

2. But besides this, there was another great and wonderful provision. For because to speak any great words concerning himself, makes a man’s witness to be suspected, and is often an obstacle to many hearers, another comes to testify of Him. And besides this the many are in a manner wont to run more readily to a voice which is more familiar and natural to them, as recognizing it more than other voices; and therefore the voice from heaven was uttered once or twice, but that of John oftentimes and continually. For those of the people who had surmounted the infirmity of their nature, and had been released from all the things of sense, could hear the Voice from heaven, and had no great need of that of man, but in all things obeyed that other, and were led by it; but they who yet moved below, and were wrapt in many veils, needed that meaner (voice). In the same way John, because he had snipped himself in every way of the things of sense, needed no other instructors, but was taught from heaven. He that sent me, says he, to baptize with water, the Same said to me, Upon whom you shall see the Spirit of God descending, the same is He. John 1:33 But the Jews who still were children, and could not as yet reach to that height, had a man for their teacher, a man who did not speak to them words of his own, but brought them a message from above.

What then says he? He bears witness concerning Him, and cries, saying What means that word cries? Boldly, he means, and freely, without any reserve, he proclaims. What does he proclaim? To what does he bear witness, and cry? This is He of whom I said, He that comes after me is preferred before me; for He was before me. The testimony is dark, and contains besides much that is lowly. For he does not say, This is the Son of God, the Only-begotten, the true Son ; but what? He that comes after me, is preferred before me; for He was before me. As the mother birds do not teach their young all at once how to fly, nor finish their teaching in a single day, but at first lead them forth so as to be just outside the nest, then after first allowing them to rest, set them again to flying, and on the next day continue a flight much farther, and so gently, little by little, bring them to the proper height; just so the blessed John did not immediately bring the Jews to high things, but taught them for a while to fly up a little above the earth saying, that Christ was greater than he. And yet this, even this was for the time no small thing, to have been able to persuade the hearers that one who had not yet appeared nor worked any wonders was greater than a man, (John, I mean,) so marvelous, so famous, to whom all ran, and whom they thought to be an angel. For a while therefore he labored to establish this in the minds of his hearers, that He to whom testimony was borne was greater than he who bore it; He that came after, than he that came before, He who had not yet appeared, than he that was manifest and famous. And observe how prudently he introduces his testimony; for he does not only point Him out when He has appeared, but even before He appears, proclaims Him. For the expression, This is He of whom I spoke, is the expression of one declaring this. As also Matthew says, that when all came to him, he said, I indeed baptize you with water, but He that comes after me is mightier than I, the latchet of whose shoes I am not worthy to unloose. Wherefore then even before His appearance did he this? In order that when He appeared, the testimony might readily be received, the minds of the hearers being already prepossessed by what was said concerning Him, and the mean external appearance not vitiating it. For if without having heard anything at all concerning Him they had seen the Lord, and as they beheld Him had at the same time received the testimony of John’s words, so wonderful and great, the meanness of His appearance would have straightway been an objection to the grandeur of the expressions. For Christ took on Him an appearance so mean and ordinary, that even Samaritan women, and harlots, and publicans, had confidence boldly to approach and converse with Him. As therefore, I said, if they had at once heard these words and seen Himself, they might perhaps have mocked at the testimony of John; but now because even before Christ appeared, they had often heard and had been accustomed to what was said concerning Him, they were affected in the opposite way, not rejecting the instruction of the words by reason of the appearance of Him who was witnessed of, but from their belief of what had been already told them, esteeming Him even more glorious.

Homily 14 on the Gospel of John

John 1:17

Let us suppose that there is a fountain of fire; that from that fountain ten thousand lamps are kindled, twice as many, thrice as many, ofttimes as many; does not the fire remain at the same degree of fullness even after its imparting of its virtue to such members? It is plain to every man that it does. Now if in the case of bodies which are made up of parts, and are diminished by abstraction, one has been found of such a nature, that after supplying to others something from itself it sustains no loss, much more will this take place with that incorporeal and uncompounded Power. If in the instance given, that which is communicated is substance and body, is divided yet does not suffer division, when our discourse is concerning an energy, and an energy too of an incorporeal substance, it is much more probable that this will undergo nothing of the sort. And therefore John said, Of His fullness have all we received, and joins his own testimony to that of the Baptist; for the expression, Of his fullness have we all received, belongs not to the forerunner but to the disciple; and its meaning is something like this: Think not, he says, that we, who long time companied with Him, and partook of His food and table, bear witness through favor, since even John, who did not even know Him before, who had never even been with Him, but merely saw Him in company with others when he was baptizing cried out, He was before me, having from that source received all; and all we the twelve, the three hundred, the three thousand, the five thousand, the many myriads of Jews, all the fullness of the faithful who then were, and now are, and hereafter shall be, have received of His fullness. What have we received? grace for grace, says he. What grace, for what? For the old, the new. For there was a righteousness, and again a righteousness, (Touching the righteousness which is in the law, says Paul blameless.) Philippians 3:6 There was a faith, there is a faith. (From faith to faith.) Romans 1:17 There was an adoption, there is an adoption. (To whom pertains the adoption.) Romans 9:4 There was a glory, there is a glory. (For if that which was done away was glorious, much more that which remains is glorious.) 2 Corinthians 3:11 There was a law, and there is a law. (For the law of the Spirit of life has made me free.) Romans 8:2 There was a service, and there is a service. (To whom pertains the service Romans 9:4 and again: Serving God in the Spirit.) Philippians 3:3 There was a covenant, and there is a covenant. (I will make with you a new covenant, not according to the covenant which I made with your fathers.) Jeremiah 31:31 There was a sanctification, and there is a sanctification: there was a baptism, and there is a Baptism: there was a sacrifice, and there is a Sacrifice: there was a temple, and there is a temple: there was a circumcision, and there is a circumcision; and so too there was a grace, and there is a grace. But the words in the first case are used as types, in the second as realities, preserving a sameness of sound, though not of sense. So in patterns and figures, the shape of a man scratched with white lines upon a black ground is called a man as well as that which has received the correct coloring; and in the case of statues, the figure whether formed of gold or of plaster, is alike called a statue, though in the one case as a model, in the other as a reality.

Whence then shall we begin? From the sonship itself? What then is the distinction between the first and second? The first is the honor of a name, in the second the thing goes with it. Of the first the Prophet says, I have said, You are gods, and all of you are children of the Most High Psalm 82:6; but of the latter, that they were born of God. How, and in what way? By the washing of regeneration, and renewing of the Holy Ghost. For they, even after they had received the title of sons, retained the spirit of slavery, (for while they remained slaves they were honored with this appellation,) but we being made free, received the honor, not in name, but in deed. And this Paul has declared and said, For you have not received the spirit of bondage again to fear, but you have received the Spirit of adoption, whereby we cry, Abba, Father. Romans 8:15 For having been born again, and, as one may say, thoroughly remade, we so are called sons. And if one consider the character of the holiness, what the first was and what the second, he will find there also great difference. They when they did not worship idols, nor commit fornication or adultery, were called by this name; but we become holy, not by refraining from these vices merely, but by acquiring things greater. And this gift we obtain first by means of the coming upon us of the Holy Ghost; and next, by a rule of life far more comprehensive than that of the Jews. To prove that these words are not mere boasting hear what He says to them, You shall not use divination, nor make purification of your children, for you are a holy people. So that holiness with them consisted in being free from the customs of idolatry; but it is not so with us. That she may be holy, says Paul, in body and spirit. 1 Corinthians 7:34 Follow peace, and holiness, without which no man shall see the Lord Hebrews 12:14: and, Perfecting holiness in the fear of God. 2 Corinthians 7:1 For the word holy has not force to give the same meaning in every case to which it is applied; since God is called Holy, though not as we are. What, for instance, does the Prophet say, when he heard that cry raised by the flying Seraphim? Woe is me! Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips Isaiah 6:5; though he was holy and clean; but if we be compared with the holiness which is above, we are unclean. Angels are holy, Archangels are holy, the Cherubim and Seraphim themselves are holy, but of this holiness again there is a double difference; that is, in relation to us, and to the higher powers. We might proceed to all the other points, but then the discussion would become too long, and its extent too great. We will therefore desist from proceeding farther, and leave it to you to take in hand the rest, for it is in your power at home to put these things together, and examine their difference, and in the same way to go over what remains. Give, says one, a starting place to the wise, and he becomes wiser. Proverbs 9:9 , Septuagint The beginning is from us, but the end will be from you. We must now resume the connection.

After having said, Of His fullness have all we received, he adds, and grace for grace. For by grace the Jews were saved: I chose you, says God, not because you were many in number, but because of your fathers. Deuteronomy 7:7, Septuagint If now they were chosen by God not for their own good deeds, it is manifest that by grace they obtained this honor. And we too all are saved by grace, but not in like manner; not for the same objects, but for objects much greater and higher. The grace then that is with us is not like theirs. For not only was pardon of sins given to us, (since this we have in common with them, for all have sinned,) but righteousness also, and sanctification, and sonship, and the gift of the Spirit far more glorious and more abundant. By this grace we have become the beloved of God, no longer as servants, but as sons and friends. Wherefore he says, grace for grace. Since even the things of the law were of grace, and the very fact of man being created from nothing, (for we did not receive this as a recompense for past good deeds, how could we, when we even were not? But from God who is ever the first to bestow His benefits,) and not only that we were created from nothing, but that when created, we straightway learned what we must and what we must not do, and that we received this law in our very nature, and that our Creator entrusted to us the impartial rule of conscience, these I say, are proofs of the greatest grace and unspeakable lovingkindness. And the recovery of this law after it had become corrupt, by means of the written (Law), this too was the work of grace. For what might have been expected to follow was, that they who falsified the law once given should suffer correction and punishments; but what actually took place was not this, but, on the contrary, an amending of our nature, and pardon, not of debt, but given through mercy and grace. For to show that it was of grace and mercy, hear what David says; The Lord executes righteousness and judgment for all that are oppressed; He made known His ways unto Moses, His acts unto the children of Israel Psalm 103:6-7: and again; Good and upright is the Lord, therefore will He give laws to them that are in the way. Psalm 25:8

Do you see how gently, by a single word and little by little, both John the Baptist and John the Disciple lead up their hearers to the highest knowledge, having first exercised them in humbler things? The former having compared to himself Him who is incomparably superior to all, thus afterwards shows His superiority, by saying, has become before me, and then adding the words, was before me: while the latter has done much more than he, though too little for the worthiness of the Only-Begotten, for he makes the comparison, not with John, but with one reverenced by the Jews more than John, with Moses. For the law, says he, was given by Moses, but grace and truth came by Jesus Christ.

Homily 15 on the Gospel of John

John 1:18

1. God will not have us listen to the words and sentences contained in the Scriptures carelessly, but with much attention. This is why the blessed David has prefixed in many places to his Psalms the title for understanding, and has said, Open Thou my eyes, that I may behold wondrous things out of Your Law. Psalm 32:42, etc.; Psalm 119:18 And after him his son again shows that we ought to seek out wisdom as silver, and to make merchandise of her rather than of gold. Proverbs 2:4 and 3:14 [partially quoted]; John 5:39 And the Lord when He exhorts the Jews to search the Scriptures, the more urges us to the enquiry, for He would not thus have spoken if it were possible to comprehend them immediately at the first reading. No one would ever search for what is obvious and at hand, but for that which is wrapt in shadow, and which must be found after much enquiry; and so to arouse us to the search He calls them hidden treasure. Proverbs 2:4; Matthew 13:44 These words are said to us that we may not apply ourselves to the words of the Scriptures carelessly or in a chance way, but with great exactness. For if any one listen to what is said in them without enquiring into the meaning, and receive all so as it is spoken, according to the letter, he will suppose many unseemly things of God, will admit of Him that He is a man, that He is made of brass, is wrathful, is furious, and many opinions yet worse than these. But if he fully learn the sense that lies beneath, he will be freed from all this unseemliness. Revelation 1:15 The very text which now lies before us says, that God has a bosom, a thing proper to bodily substances, yet no one is so insane as to imagine, that He who is without body is a body. In order then that we may properly interpret the entire passage according to its spiritual meaning, let us search it through from its beginning.

Would you learn also His eternity? Hear what Moses says concerning the Father. When he asked what he was commanded to answer should the Jews enquire of him, Who it was that had sent him, he heard these words: Say, I AM has sent me. Exodus 3:14 Now the expression I AM, is significative of Being ever, and Being without beginning, of Being really and absolutely. And this also the expression, Was in the beginning, declares, being indicative of Being ever; so that John uses this word to show that the Son Is from everlasting to everlasting in the bosom of the Father. For that you may not from the sameness of name, suppose that He is some one of those who are made sons by grace, first, the article is added, distinguishing Him from those by grace. But if this does not content you, if you still look earthwards, hear a name more absolute than this, Only-Begotten. If even after this you still look below, I will not refuse, says he, (St. John,) to apply to God a term belonging to man, I mean the word ‘bosom,’ only suspect nothing degrading. Do you see the lovingkindness and carefulness of the Lord? God applies to Himself unworthy expressions, that even so you may see through them, and have some great and lofty thought of Him; and do you tarry below? For tell me, wherefore is that gross and carnal word bosom employed in this place? Is it that we may suppose God to be a body? Away, he by no means says so. Why then is it spoken? For if by it neither the genuineness of the Son is established, nor that God is not a body, the word, because it serves no purpose, is superfluously thrown in. Why then is it spoken? For I shall not desist from asking you this question. Is it not very plain, that it is for no other reason but that by it we might understand the genuineness of the Only-Begotten, and His Co-eternity with the Father?

3. He has declared Him, says John. What has he declared? That no man has seen God at any time? That God is one? But this all the other prophets testify, and Moses continually exclaims, The Lord your God is one Lord Deuteronomy 6:4; and Esaias, Before Me there was no God formed, neither shall there be after me. Isaiah 43:10 What more then have we learned from the Son which is in the bosom of the Father? What from the Only-Begotten? In the first place, these very words were uttered by His working; in the next place, we have received a teaching that is far clearer, and learned that God is a spirit, and they that worship Him must worship Him in spirit and in truth John 4:24; and again, that it is impossible to see God; that no man knows Him, save the Son Matthew 11:27; that He is the Father of the true and Only-Begotten; and all other things that are told us of Him. But the word has declared shows the plainer and clearer teaching which He gave not to the Jews only but to all the world, and established. To the prophets not even all the Jews gave heed, but to the Only-Begotten Son of God all the world yielded and obeyed. So the declaration in this place shows the greater clearness of His teaching, and therefore also He is called Word, and Angel of great Counsel.

Homily 16 on the Gospel of John

John 1:19

And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who are you?

1. A dreadful thing is envy, beloved, a dreadful thing and a pernicious, to the enviers, not to the envied. For it harms and wastes them first, like some mortal venom deeply seated in their souls; and if by chance it injure its objects, the harm it does is small and trifling, and such as brings greater gain than loss. Indeed not in the case of envy only, but in every other, it is not he that has suffered, but he that has done the wrong, who receives injury. For had not this been so, Paul would not have enjoined the disciples rather to endure wrong than to inflict it, when he says, Why do you not rather take wrong? Why do you not rather suffer yourselves to be defrauded? 1 Corinthians 6:7 Well he knew, that destruction ever follows, not the injured party, but the injuring. All this I have said, by reason of the envy of the Jews. Because those who had flocked from the cities to John, and had condemned their own sins, and caused themselves to be baptized, repenting as it were after Baptism, send to ask him, Who are you? Of a truth they were the offspring of vipers, serpents, and even worse if possible than this. O evil and adulterous and perverse generation, after having been baptized, do you then become vainly curious, and question about the Baptist? What folly can be greater than this of yours? How was it that you came forth? That you confessed your sins, that you ran to the Baptist? How was it that you asked him what you must do? When in all this you were acting unreasonably, since you knew not the principle and purpose of his coming. Yet of this the blessed John said nothing, nor does he charge or reproach them with it, but answers them with all gentleness.

It is worth while to learn why he did thus. It was, that their wickedness might be manifest and plain to all men. Often did John testify of Christ to the Jews, and when he baptized them he continually made mention of Him to his company, and said, I indeed baptize you with water, but there comes One after me who is mightier than I; He shall baptize you with the Holy Ghost and with fire. Matthew 3:11 With regard to him they were affected by a human feeling; for, tremblingly attentive to the opinion of the world, and looking to the outward appearance 2 Corinthians 10:7, they deemed it an unworthy thing that he should be subject to Christ. Since there were many things that pointed out John for an illustrious person. In the first place, his distinguished and noble descent; for he was the son of a chief priest. Then his conversation, his austere mode of life, his contempt of all human things; for despising dress and table, and house and food itself, he had passed his former time in the desert. In the case of Christ all was the contrary of this. His family was mean, (as they often objected to Him, saying, Is not this the carpenter’s son? Is not his mother called Mary? And his brethren James and Joses?) Matthew 13:55; and that which was supposed to be His country was held in such evil repute, that even Nathanael said, Can there any good thing come out of Nazareth? John 1:46 His mode of living was ordinary, and His garments not better than those of the many. For He was not girt with a leathern girdle, nor was His raiment of hair, nor did He eat honey and locusts. But He fared like all others, and was present at the feasts of wicked men and publicans, that He might draw them to Him. Which thing the Jews not understanding reproached Him with, as He also says Himself, The Son of Man came eating and drinking, and they say, Behold a gluttonous man and a winebibber, a friend of publicans and sinners. Matthew 11:19 When then John continually sent them from himself to Jesus, who seemed to them a meaner person, being ashamed and vexed at this, and wishing rather to have him for their teacher, they did not dare to say so plainly, but send to him, thinking by their flattery to induce him to confess that he was the Christ. They do not therefore send to him mean men, as in the case of Christ, for when they wished to lay hold on Him, they sent servants, and then Herodians, and the like, but in this instance, priests and Levites, and not merely priests, but those from Jerusalem, that is, the more honorable; for the Evangelist did not notice this without a cause. And they send to ask, Who are you? Yet the manner of his birth was well known to all, so that all said, What manner of child shall this be? Luke 1:66; and the report had gone forth into all the hill country. And afterwards when he came to Jordan, all the cities were set on the wing, and came to him from Jerusalem, and from all Judæa, to be baptized. Why then do they now ask? Not because they did not know him, (how could that be, when he had been made manifest in so many ways?) but because they wished to bring him to do that which I have mentioned.

John 1:26-27

3. What could the Jews have left to say to this? For even from this the accusation against them cannot be evaded, the decision against them admits not of pardon, they have given sentence against themselves. How? In what way? They deemed John worthy of credit, and so truthful, that they might believe him not only when he testified of others, but also when he spoke concerning himself. For had they not been so disposed, they would not have sent to learn from him what related to himself. Because you know that the only persons whom we believe, especially when speaking of themselves, are those whom we suppose to be more veracious than any others. And it is not this alone which closes their mouths, but also the disposition with which they had approached him; for they came forth to him at first with great eagerness, even though afterwards they altered. Both which things Christ declared, when He said, He was a burning (and a shining) light, and you were willing for a season to rejoice in his light. Moreover, his answer made him yet more worthy of credit. For (Christ) says, He that seeks not his own glory, the same is true, and no unrighteousness is in him. Now this man sought it not, but refers the Jews to another. And those who were sent were of the most trustworthy among them, and of the highest rank, so that they could have in no way any refuge or excuse, for the unbelief which they exhibited towards Christ. Wherefore did you not receive the things spoken concerning Him by John? You sent men who held the first rank among you, you enquired by them, you heard what the Baptist answered, they manifested all possible officiousness, sought into every point, named all the persons you suspected him to be; and yet most publicly and plainly he confessed that he was neither Christ, nor Elias nor that Prophet. Nor did he stop even there, but also informed them who he was, and spoke of the nature of his own baptism, that it was but a slight and mean thing, nothing more than some water, and told of the superiority of the Baptism given by Christ; he also cited Esaias the prophet, testifying of old very long ago, and calling Christ Lord Isaiah 40:3, but giving him the names of minister and servant. What after this ought they to have done? Ought they not to have believed on Him who was witnessed of, to have worshipped Him, to have confessed Him to be God? For the character and heavenly wisdom of the witness showed that his testimony proceeded, not from flattery, but from truth; which is plain also from this, that no man prefers his neighbor to himself, nor, when he may lawfully give honor to himself, will yield it up to another, especially when it is so great as that of which we speak. So that John would not have renounced this testimony (as belonging) to Christ, had He not been God. For though he might have rejected it for himself as being too great for his own nature, yet he would not have assigned it to another nature that was beneath it.

Homily 17 on the Gospel of John

John 1:28-29

Such an one was John, who regarded not the multitude, nor opinion, nor anything else belonging to men, but trod all this beneath his feet, and proclaimed to all with becoming freedom the things respecting Christ. And therefore the Evangelist marks the very place, to show the boldness of the loud-voiced herald. For it was not in a house, not in a corner, not in the wilderness, but in the midst of the multitude, after that he had occupied Jordan, when all that were baptized by him were present, (for the Jews came upon him as he was baptizing,) there it was that he proclaimed aloud that wonderful confession concerning Christ, full of those sublime and great and mysterious doctrines, and that he was not worthy to unloose the latchet of His shoe. Wherefore he says, These things were done in Bethany, or, as all the more correct copies have it, in Bethabara. For Bethany was not beyond Jordan, nor bordering on the wilderness, but somewhere near to Jerusalem.

The Evangelists distributed the periods among them; and Matthew having cut short his notice of the time before John the Baptist was bound, hastens to that which follows, while the Evangelist John not only does not cut short this period, but dwells most on it. Matthew, after the return of Jesus from the wilderness, saying nothing of the intermediate circumstances, as what John spoke, and what the Jews sent and said, and having cut short all the rest, passes immediately to the prison. For, says he, Jesus having heard that John was betrayed, departed thence. Matthew 14:13 But John does not so. He is silent as to the journey into the wilderness, as having been described by Matthew; but he relates what followed the descent from the mountain, and after having gone through many circumstances, adds, For John was not yet cast into prison. John 3:24

And wherefore, says one, does Jesus now come to him? Why does he come not merely once, but this second time also? For Matthew says that His coming was necessary on account of Baptism: since Jesus adds, that thus it becomes us to fulfill all righteousness. Matthew 3:15 But John says that He came again after Baptism, and declares it in this place, for, I saw, says he, the Spirit descending from heaven like a dove, and It abode upon Him.  Wherefore then did He come to John? For He came not casually, but went expressly to him. John, says the Evangelist, sees Jesus coming unto him. Then wherefore comes He? In order that since John had baptized Him with many (others), no one might suppose that He had hastened to John for the same reason as the rest to confess sins, and to wash in the river unto repentance. For this He comes, to give John an opportunity of setting this opinion right again, for by saying, Behold the Lamb of God, that takes away the sin of the world, he removes the whole suspicion. For very plain it is that One so pure as to be able to wash away the sins of others, does not come to confess sins, but to give opportunity to that marvelous herald to impress what he had said more definitely on those who had heard his former words, and to add others besides. The word Behold is used, because many had been seeking Him by reason of what had been said, and for a long time. For this cause, pointing Him out when present, he said, Behold, this is He so long sought, this is the Lamb. He calls Him Lamb, to remind the Jews of the prophecy of Isaiah, and of the shadow under the law of Moses, that he may the better lead them from the type to the reality. That Lamb of Moses took not at once away the sin of any one; but this took away the sin of all the world; for when it was in danger of perishing, He quickly delivered it from the wrath of God.

John 1:31

He then did not need baptism, nor had that laver any other object than to prepare for all others a way to faith on Christ. For he did not say, that I might cleanse those who are baptized, or, that I might deliver them from their sins, but, that He should be made manifest unto lsrael. And why, tell me, could he not without baptism have preached and brought the multitudes to Him? But in this way it would not have been by any means easy. For they would not so all have run together, if the preaching had been without the baptism; they would not by the comparison have learned His superiority. For the multitude came together not to hear his words, but for what? To be baptized, confessing their sins. But when they came, they were taught the matters concerning Christ, and the difference of His baptism. Yet even this of John was of greater dignity than the Jewish, and therefore all ran to it; yet even so it was imperfect.

John 1:32-34

3. Hence it remains clear to us, that the miracles which they say belong to Christ’s childhood, are false, and the inventions of certain who bring them into notice. For if He had begun from His early age to work wonders, neither could John have been ignorant of Him, nor would the multitude have needed a teacher to make Him known. But now he says, that for this he has come, that He might be made manifest to Israel; and for this reason he said again, I have need to be baptized by You. Afterwards, as having gained more exact knowledge of Him, he proclaimed Him to the multitude, saying, This is He of whom I said, After me comes a Man which is preferred before me. For He who sent me to baptize with water, and sent me for this end, that He should be made manifest to Israel, Himself revealed Him even before the descent of the Spirit. Wherefore even before He came, John said, One comes after me who is preferred before me. He knew Him not before he came to Jordan and baptized all men, but when He was about to be baptized, then he knew Him; and this from the Father revealing Him to the Prophet, and the Spirit showing Him when He was being baptized to the Jews, for whose sake indeed the descent of the Spirit took place. For that the witness of John might not be despised who said, that He was before me, and that He baptizes with the Spirit, and that He judges the world, the Father utters a Voice proclaiming the Son, and the Spirit descends, directing that Voice to the Head of Jesus. For since one was baptizing, the other receiving baptism, the Spirit comes to correct the idea which some of those present might form, that the words were spoken of John. So that when he says, I knew Him not, he speaks of former time, not that near to His baptism. Otherwise how could he have forbidden Him, saying, I have need to be baptized by You? How could he have said such words concerning Him?

But, says one, how then did not the Jews believe? For it was not John only that saw the Spirit in the likeness of a dove. It was, because, even if they did see, such things require not only the eyes of the body, but more than these, the vision of the understanding, to prevent men from supposing the whole to be a vain illusion. For if when they saw Him working wonders, touching with His own hands the sick and the dead, and so bringing them back to life and health, they were so drunk with malice as to declare the contrary of what they saw; how could they shake off their unbelief by the descent of the Spirit only? And some say, that they did not all see it, but only John and those of them who were better disposed. Because even though it were possible with fleshly eyes to see the Spirit descending as in the likeness of a dove, still not for this was it absolutely necessary that the circumstance should be visible to all. For Zacharias saw many things in a sensible form, as did Daniel and Ezekiel, and had none to share in what they saw; Moses also saw many things such as none other has seen; nor did all the disciples enjoy the view of the Transfiguration on the mount, nor did they all alike behold Him at the time of the Resurrection. And this Luke plainly shows, when he says, that He showed Himself to witnesses chosen before of God. Acts 10:41

Homily 18 on the Gospel of John

John 1:38

4. Let us then also learn hence to consider all things secondary to the hearing the word of God, and to deem no season unseasonable, and, though a man may even have to go into another person’s house, and being a person unknown to make himself known to great men, though it be late in the day, or at any time whatever, never to neglect this traffic. Let food and baths and dinners and the other things of this life have their appointed time; but let the teaching of heavenly philosophy have no separate time, let every season belong to it. For Paul says, In season, out of season, reprove, rebuke, exhort 2 Timothy 4:2; and the Prophet too says, In His law will he meditate day and night Psalm 1:3; and Moses commanded the Jews to do this always. For the things of this life, baths, I mean, and dinners, even if they are necessary, yet being continually repeated, render the body feeble; but the teaching of the soul the more it is prolonged, the stronger it renders the soul which receives it. But now we portion out all our time for trifles and unprofitable silly talking, and we sit together idly during the morning and afternoon, midday and evening besides, and we have appointed places for this; but hearing the divine doctrines twice or thrice in the week we become sick, and thoroughly sated. What is the reason? We are in a bad state of soul; its faculty of desiring and reaching after these things we have relaxed altogether. And therefore it is not strong enough to have an appetite for spiritual food. And this among others is a great proof of weakness, not to hunger nor thirst, but to be disinclined to both. Now if this, when it takes place in our bodies, is a sure sign of grievous disease, and productive of weakness, much more is it so in the soul.

Homily 20 on the Gospel of John

John 1:46-47

He praises and approves the man, because he had said, Can any good thing come out of Nazareth? and yet he ought to have been blamed. Surely not; for the words are not those of an unbeliever, nor deserving blame, but praise. How so, and in what way? Because Nathanael had considered the writings of the Prophets more than Philip. For he had heard from the Scriptures, that Christ must come from Bethlehem, and from the village in which David was. This belief at least prevailed among the Jews, and the Prophet had proclaimed it of old, saying, And thou, Bethlehem, art by no means the least among the princes of Judah, for out of you shall come a Governor, that shall feed My people Israel. Matthew 2:6; Micah 5:2 And so when he heard that He was from Nazareth, he was confounded, and doubted, not finding the announcement of Philip to agree with the prediction of the Prophet.

2. And observe, I pray you, his manner of declining, how gentle he has made it, and in the form of a question. For he said not, Galilee produces no good; but how said he? Can any good thing come out of Nazareth? Philip also was very prudent; for he is not as one perplexed, angry, and annoyed, but perseveres, wishing to bring over the man, and manifesting to us from the first of his preaching the firmness which becomes an Apostle. Wherefore also Christ says, Behold an Israelite indeed, in whom is no guile. So that there is such a person as a false Israelite; but this is not such an one; for his judgment, Christ says, is impartial, he speaks nothing from favor, or from ill-feeling. Yet the Jews, when they were asked where Christ should be born, replied, In Bethlehem Matthew 2:5, and produced the evidence, saying, And thou, Bethlehem, art by no means the least among the princes of Judah. Micah 5:2 Before they had seen Him they bore this witness, but when they saw Him in their malice they concealed the testimony, saying, But as for this fellow, we know not whence He is. John 9:29 Nathanael did not so, but continued to retain the opinion which he had from the beginning, that He was not of Nazareth.

Homily 21 on the Gospel of John

John 2:4

These then were the words, not of one speaking rudely to his mother, but belonging to a wise dispensation, which brought her into a right frame of mind, and provided that the miracles should be attended with that honor which was meet. And setting other things aside, this very appearance which these words have of having been spoken chidingly, is amply enough to show that He held her in high honor, for by His displeasure He showed that He reverenced her greatly; in what manner, we will say in the next discourse. Think of this then, and when you hear a certain woman saying, Blessed is the womb that bare You, and the paps which You have sucked, and Him answering, rather blessed are they that do the will of my Father Luke 11:27, suppose that those other words also were said with the same intention. For the answer was not that of one rejecting his mother, but of One who would show that her having borne Him would have nothing availed her, had she not been very good and faithful. Now if, setting aside the excellence of her soul, it profited Mary nothing that the Christ was born of her, much less will it be able to avail us to have a father or a brother, or a child of virtuous and noble disposition, if we ourselves be far removed from his virtue. A brother, says David, does not redeem, shall man redeem? Psalm 49:7, Septuagint We must place our hopes of salvation in nothing else, but only in our own righteous deeds (done) after the grace of God. For if this by itself could have availed, it would have availed the Jews, (for Christ was their kinsman according to the flesh,) it would have availed the town in which He was born, it would have availed His brethren. But as long as His brethren cared not for themselves, the honor of their kindred availed them nothing, but they were condemned with the rest of the world, and then only were approved, when they shone by their own virtue; and the city fell, and was burnt, having gained nothing from this; and His kinsmen according to the flesh were slaughtered and perished very miserably, having gained nothing towards being saved from their relationship to Him, because they had not the defense of virtue. The Apostles, on the contrary, appeared greater than any, because they followed the true and excellent way of gaining relationship with Him, that by obedience. And from this we learn that we have always need of faith, and a life shining and bright, since this alone will have power to save us. For though His relations were for a long time everywhere held in honor, being called the Lord’s kinsmen, yet now we do not even know their names, while the lives and names of the Apostles are everywhere celebrated.

Let us then not be proud of nobleness of birth according to the flesh, but though we have ten thousand famous ancestors, let us use diligence ourselves to go beyond their excellences, knowing that we shall gain nothing from the diligence of others to help us in the judgment that is to come; nay, this will be the more grievous condemnation, that though born of righteous parents and having an example at home, we do not, even thus, imitate our teachers. And this I say now, because I see many heathens, when we lead them to the faith and exhort them to become Christians, flying to their kinsmen and ancestors and house, and saying, All my relations and friends and companions are faithful Christians. What is that to you, thou wretched and miserable? This very thing will be especially your ruin, that you did not respect the number of those around you, and run to the truth. Others again who are believers but live a careless life, when exhorted to virtue make the very same defense, and say, my father and my grandfather and my great-grandfather were very pious and good men. But this will assuredly most condemn you, that being descended from such men, you have acted unworthily of the root from whence you are sprung. For hear what the Prophet says to the Jews, Israel served for a wife, and for a wife he kept (sheep) Hosea 12:12; and again Christ, Your father Abraham rejoiced to see My day, and he saw it, and was glad. John 8:56 And everywhere they bring forward to them the righteous acts of their fathers, not only to praise them, but also to make the charge against their descendants more heavy. Knowing then this, let us use every means that we may be saved by our own works, lest having deceived ourselves by vain trusting on others, we learn that we have been deceived when the knowledge of it will profit us nothing. In the grave, says David, who shall give you thanks? Psalm 6:5 Let us then repent here, that we may obtain the everlasting goods, which may God grant we all do, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.

Homily 22 on the Gospel of John

John 2:6-7

And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Jesus said to them, Fill the waterpots with water; and they filled them up to the brim.

It is not without a reason that the Evangelist says, After the manner of the purifying of the Jews, but in order that none of the unbelievers might suspect that lees having been left in the vessels, and water having been poured upon and mixed with them, a very weak wine had been made. Therefore he says, after the manner of the purifying of the Jews, to show that those vessels were never receptacles for wine. For because Palestine is a country with but little water, and brooks and fountains were not everywhere to be found, they always used to fill waterpots with water, so that they might not have to hasten to the rivers if at any time they were defiled, but might have the means of purification at hand.

Homily 23 on the Gospel of John

John 2:16

And wherefore, says one, did Christ do this same, and use such severity against these men, a thing which He is nowhere else seen to do, even when insulted and reviled, and called by them ‘Samaritan‘ and ‘demoniac‘? For He was not even satisfied with words only, but took a scourge, and so cast them out. Yes, but it was when others were receiving benefit, that the Jews accused and raged against Him; when it was probable that they would have been made savage by His rebukes, they showed no such disposition towards Him, for they neither accused nor reviled Him. What say they?

John 2:17

But the Jews did not remember the Prophecy, and said, What sign showest Thou unto us? Psalm 69:9, both grieving that their shameful traffic was cut off, and expecting by these means to stop Him, and also desiring to challenge Him to a miracle, and to find fault with what He was doing. Wherefore He will not give them a sign; and before, when they came and asked Him, He made them the same answer, A wicked and adulterous generation seeks after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. Matthew 16:4 Only then the answer was clear, now it is more ambiguous. This He does on account of their extreme insensibility; for He who prevented them without their asking, and gave them signs, would never when they asked have turned away from them, had He not seen that their minds were wicked and false, and their intention treacherous. Think how full of wickedness the question itself was at the outset. When they ought to have applauded Him for His earnestness and zeal, when they ought to have been astonished that He cared so greatly for the House, they reproach Him, saying, that it was lawful to traffic, and unlawful for any to stop their traffic, except he should show them a sign. What says Christ?

John 2:22

When He was risen from the dead, His disciples remembered that He had said this; and they believed the Scripture, and the word which Jesus had said.

But at the time when this was spoken, the Jews were perplexed as to what it might mean, and cast about to discover, saying,

Homily 24 on the Gospel of John

John 2:25

And many such now there are, who have indeed the name of faith, but are unstable, and easily led away; wherefore neither now does Christ commit Himself to them, but conceals from them many things; and just as we do not place confidence in mere acquaintances but in real friends, so also does Christ. Hear what He says to His disciples, Henceforth I call you not servants, you are My friends. c. xv. 14, 15 Whence is this and why? Because all things that I have heard of My Father I have made known unto you. And therefore He gave no signs to the Jews who asked for them, because they asked tempting Him. Indeed the asking for signs is a practice of tempters both then and now; for even now there are some that seek them and say, Why do not miracles take place also at this present time? If you are faithful, as you ought to be, and lovest Christ as you ought to love Him, you have no need of signs, they are given to the unbelievers. How then, asks one, were they not given to the Jews? Given they certainly were; and if there were times when though they asked they did not receive them, it was because they asked them not that they might be delivered from their unbelief, but in order the more to confirm their wickedness.

John 3:1-2

This man appears also in the middle of the Gospel, making defense for Christ; for he says, Our law judges no man before it hear him John 7:51; and the Jews in anger replied to him, Search and look, for out of Galilee arises no prophet. Again after the crucifixion he bestowed great care upon the burial of the Lord’s body: There came also, says the Evangelist, Nicodemus, which came to the Lord by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. John 19:39 And even now he was disposed towards Christ, but not as he ought, nor with proper sentiments respecting Him, for he was as yet entangled in Jewish infirmity. Wherefore he came by night, because he feared to do so by day. Yet not for this did the merciful God reject or rebuke him, or deprive him of His instruction, but even with much kindness conversed with him and disclosed to him very exalted doctrines, enigmatically indeed, but nevertheless He disclosed them. For far more deserving of pardon was he than those who acted thus through wickedness. They are entirely without excuse; but he, though he was liable to condemnation, yet was not so to an equal degree. How then does the Evangelist say nothing of the kind concerning him? He has said in another place, that of the rulers also many believed on Him, but because of the Jews they did not confess (Him), lest they should be put out of the synagogue John 12:42; but here he has implied the whole by mentioning his coming by night. What then says Nicodemus?

John 3:3

That is, Unless you are born again and receive the right doctrines, you are wandering somewhere outside, and are far from the Kingdom of heaven. But He does not speak so plainly as this. In order to make the saying less hard to bear, He does not plainly direct it at him, but speaks indefinitely, Unless a man be born again: all but saying, both you and any other, who may have such opinions concerning Me, are somewhere outside the Kingdom. Had He not spoken from a desire to establish this, His answer would have been suitable to what had been said. Now the Jews, if these words had been addressed to them, would have derided Him and departed; but Nicodemus shows here also his desire of instruction. And this is why in many places Christ speaks obscurely, because He wishes to rouse His hearers to ask questions, and to render them more attentive. For that which is said plainly often escapes the hearer, but what is obscure renders him more active and zealous. Now what He says, is something like this: If you are not born again, if you partake not of the Spirit which is by the washing of Regeneration, you can not have a right opinion of Me, for the opinion which you have is not spiritual, but carnal. Titus 3:5 But He did not speak thus, as refusing to confound one who had brought such as he had, and who had spoken to the best of his ability; and He leads him unsuspectedly up to greater knowledge, saying, Unless a man be born again. The word again, in this place, some understand to mean from heaven, others, from the beginning. It is impossible, says Christ, for one not so born to see the Kingdom of God; in this pointing to Himself, and declaring that there is another beside the natural sight, and that we have need of other eyes to behold Christ. Having heard this . . .

John 3:4

Do you see how when one commits spiritual things to his own reasonings, he speaks ridiculously, seems to be trifling, or to be drunken, when he pries into what has been said beyond what seems good to God, and admits not the submission of faith? Nicodemus heard of the spiritual Birth, yet perceived it not as spiritual, but dragged down the words to the lowness of the flesh, and made a doctrine so great and high depend upon physical consequence. And so he invents frivolities, and ridiculous difficulties. Wherefore Paul said, The natural man receives not the things of the Spirit. 1 Corinthians 2:14 Yet even in this he preserved his reverence for Christ, for he did not mock at what had been said, but, deeming it impossible, held his peace. There were two difficulties; a Birth of this kind, and the Kingdom; for neither had the name of the Kingdom ever been heard among the Jews, nor of a Birth like this. But he stops for a while at the first, which most astonished his mind.

Homily 26 on the Gospel of John

John 3:6

That which is born of the Spirit is spirit. His meaning is of this kind; He that is born of the Spirit is spiritual. For the Birth which He speaks of here is not that according to essence, but according to honor and grace. Now if the Son is so born also, in what shall He be superior to men so born? And how is He, Only-begotten? For I too am born of God, though not of His Essence, and if He also is not of His Essence, how in this respect does He differ from us? Nay, He will then be found to be inferior to the Spirit; for birth of this kind is by the grace of the Spirit. Needs He then the help of the Spirit that He may continue a Son? And in what do these differ from Jewish doctrines?

John 3:7-8

That the expression, you hear its voice, is used respecting the wind, is clear from this circumstance; He would not, when conversing with an unbeliever and one unacquainted with the operation of the Spirit, have said, You hear its voice. As then the wind is not visible, although it utters a sound, so neither is the birth of that which is spiritual visible to our bodily eyes; yet the wind is a body, although a very subtle one; for whatever is the object of sense is body. If then you do not complain because you cannot see this body, and do not on this account disbelieve, why do you, when you hear of the Spirit, hesitate and demand such exact accounts, although you act not so in the case of a body? What then does Nicodemus? Still he continues in his low Jewish opinion, and that too when so clear an example has been mentioned to him. Wherefore when he again says doubtingly,

John 3:9-10

Observe how He nowhere accuses the man of wickedness, but only of weakness and simplicity. And what, one may ask, has this birth in common with Jewish matters? Tell me rather what has it that is not in common with them? For the first-created man, and the woman formed from his side, and the barren women, and the things accomplished by water, I mean what relates to the fountain on which Elisha made the iron tool to swim, to the Red Sea which the Jews passed over, to the pool which the Angel troubled, to Naaman the Syrian who was cleansed in Jordan, all these proclaimed beforehand, as by a figure, the Birth and the purification which were to be. And the words of the Prophet allude to the manner of this Birth, as, It shall be announced unto the Lord a generation which comes, and they shall announce His righteousness unto a people that shall be born, whom the Lord has made Psalm 22:30; 30:31, Septuagint; and, Your youth shall be renewed as an eagle’s Psalm 103:5, Septuagint; and, Shine, O Jerusalem; behold, Your King comes! Isaiah 60:1; Zechariah 9:9; and, Blessed are they whose iniquities are forgiven. Psalm 32:1, Septuagint Isaac also was a type of this Birth. For tell me, Nicodemus, how was he born? Was it according to the law of nature? By no means; the mode of his generation was midway between this of which we speak and the natural; the natural, because he was begotten by cohabitation; the other, because he was begotten not of blood, (but by the will of God.) I shall show that these figures proclaimed beforehand not only this birth, but also that from the Virgin. For, because no one would easily have believed that a virgin could bear a child, barren women first did so, then such as were not only barren, but aged also. That a woman should be made from a rib was indeed far more wonderful than that the barren should conceive; but because that was of early and old time, another figure, new and fresh, was given, that of the barren women; to prepare the way for belief in the Virgin’s travail. To remind him then of these things, Jesus said, Are you a master in Israel, and know not these things?

Homily 27 on the Gospel of John

John 3:14

2. But wherefore did He not say plainly, I am about to be crucified, instead of referring His hearers to the ancient type? First, that you may learn that old things are akin to new, and that the one are not alien to the other; next, that you may know that He came not unwillingly to His Passion; and again, besides these reasons, that you may learn that no harm arises to Him from the Fact, and that to many there springs from it salvation. For, that none may say, And how is it possible that they who believe in one crucified should be saved, when he himself is holden of death? He leads us to the ancient story. Now if the Jews, by looking to the brazen image of a serpent, escaped death, much rather will they who believe in the Crucified, with good reason enjoy a far greater benefit. For this takes place, not through the weakness of the Crucified, or because the Jews are stronger than He, but because God loved the world, therefore is His living Temple fastened to the Cross.

John 3:15

Do you see the cause of the Crucifixion, and the salvation which is by it? Do you see the relationship of the type to the reality? There the Jews escaped death, but the temporal, here believers the eternal; there the hanging serpent healed the bites of serpents, here the Crucified Jesus cured the wounds inflicted by the spiritual dragon; there he who looked with his bodily eyes was healed, here he who beholds with the eyes of his understanding put off all his sins; there that which hung was brass fashioned into the likeness of a serpent, here it was the Lord’s Body, built by the Spirit; there a serpent bit and a serpent healed, here death destroyed and a Death saved. But the snake which destroyed had venom, that which saved was free from venom; and so again was it here, for the death which slew us had sin with it, as the serpent had venom; but the Lord’s Death was free from all sin, as the brazen serpent from venom. For, says Peter, He did no sin, neither was guile found in His mouth. 1 Peter 2:22 And this is what Paul also declares, And having spoiled principalities and powers, He made a show of them openly, triumphing over them in it. Colossians 2:16 For as some noble champion by lifting on high and dashing down his antagonist, renders his victory more glorious, so Christ, in the sight of all the world, cast down the adverse powers, and having healed those who were smitten in the wilderness, delivered them from all venomous beasts that vexed them, by being hung upon the Cross. Yet He did not say, must hang, but, must be lifted up Acts 28:4; for He used this which seemed the milder term, on account of His hearer, and because it was proper to the type.

Homily 28 on the Gospel of John

John 3:19-20

And observe how in another way He deprives them of all excuse, when He says that, the light came into the world. Did they seek it themselves, He says, did they toil, did they labor to find it? The light itself came to them, and not even so would they hasten to it. And if there be some Christians who live wickedly, I would argue that He does not say this of those who have been Christians from the beginning, and who have inherited true religion from their forefathers, (although even these for the most part have been shaken from right doctrine by their evil life,) yet still I think that He does not now speak concerning these, but concerning the heathen and the Jews who ought to have come to the right faith. For He shows that no man living in error would choose to come to the truth unless he before had planned for himself a righteous life, and that none would remain in unbelief unless he had previously chosen always to be wicked.

Do not tell me that a man is temperate, and does not rob; these things by themselves are not virtue. For what advantages it, if a man has these things, and yet is the slave of vainglory, and remains in his error, from fear of the company of his friends? This is not right living. The slave of a reputation is no less a sinner than the fornicator; nay, he works more and more grievous deeds than he. But tell me of any one that is free from all passions and from all iniquity, and who remains among the heathen. You can not do so; for even those among them who have boasted great things, and who have, as they say, sayest. “}}–> mastered avarice or gluttony, have been, most of all men, the slaves of reputation, and this is the cause of all evils. Thus it is that the Jews also have continued Jews; for which cause Christ rebuked them and said, How can you believe, which receive honor from men? John 5:44

And why, pray, did He not speak on these matters with Nathanael, to whom He testified of the truth, nor extend His discourse to any length? Because even he came not with such zeal as did Nicodemus. For Nicodemus made this his work, and the season which others used for rest he made a season for hearing; but Nathanael came at the instance of another. Yet not even him did Jesus entirely pass by, for to him He says, Hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man. John 1:51 But to Nicodemus He spoke not so, but conversed with him on the Dispensation and on eternal life, addressing each differently and suitably to the condition of his will. It was sufficient for Nathanael, because he knew the writings of the prophets, and was not so timid either, to hear only thus far; but because Nicodemus was as yet possessed by fear, Christ did not indeed clearly reveal to him the whole, but shook his mind so as to cast out fear by fear, declaring that he who did not believe was being judged, and that unbelief proceeded from an evil conscience. For since he made great account of honor from men, more than he did of the punishment; (Many, says the Evangelist, of the rulers believed on Him, but because of the Jews they did not confess John 12:42) on this point Christ touches him, saying, It cannot be that he who believes not on Me disbelieves for any other cause save that he lives an unclean life. Farther on He says, I am the Light John 8:12, but here, the Light came into the world; for at the beginning He spoke somewhat darkly, but afterwards more clearly. Yet even so the man was kept back by regard for the opinion of the many, and therefore could not endure to speak boldly as he ought.

Homily 29 on the Gospel of John

John 3:25

There arose a question (between some) of John’s disciples and the Jews about purifying.

For the disciples of John being ever jealously disposed towards Christ’s disciples and Christ Himself, when they saw them baptizing, began to reason with those who were baptized, as though their baptism was in a manner superior to that of Christ’s disciples; and taking one of the baptized, they tried to persuade him of this; but persuaded him not. Hear how the Evangelist has given us to understand that it was they who attacked him, not he who set on foot the question. He does not say, that a certain Jew questioned with them, but that, there arose a questioning from the disciples of John with a certain Jew, concerning purification.

John 3:26

That is, He whom you baptized; for this they imply when they say, to whom you bore witness, as though they had said, He whom you pointed out as illustrious, and make remarkable, dares to do the same as thou. Yet they do not say, He whom you baptized baptizes; (for then they would have been obliged to make mention of the Voice that came down from heaven, and of the descent of the Spirit😉 but what say they? He that was with you beyond Jordan, to whom you bore witness; that is, He who held the rank of a disciple, who was nothing more than we, this man has separated himself, and baptizes. For they thought to make him jealous, not only by this, but by asserting that their own reputation was now diminishing. All, say they, come to Him. Whence it is evident, that they did not get the better of the Jew with whom they disputed; but they spoke these words because they were imperfect in disposition, and were not yet clear from a feeling of rivalry. What then does John? He did not rebuke them severely, fearing lest they should separate themselves again from him, and work some other mischief. What are his words?

John 3:30

That is to say, What is mine has now come to a stand, and has henceforth ceased, but what is His increases; for that which you fear shall not be now only, but much more as it advances. And it is this especially which shows what is mine the brighter; for this end I came, and I rejoice that what is His has made so great progress, and that those things have come to pass on account of which all that I did was done. Do you see how gently and very wisely he softened down their passion, quenched their envy, showed them that they were undertaking impossibilities, a method by which wickedness is best checked? For this purpose it was ordained, that these things should take place while John was yet alive and baptizing, in order that his disciples might have him as a witness of the superiority of Christ, and that if they should not believe, they might be without excuse. For John came not to say these words of his own accord, nor in answer to other enquirers, but they asked the question themselves, and heard the answer. For if he had spoken of himself, their belief would not have been equal to the self-condemning judgment which they received when they heard him answer to their question; just as the Jews also, in that they sent to him from their homes, heard what they did, and yet would not believe, by this especially deprived themselves of excuse.

Homily 30 on the Gospel of John

John 3:31-32

Having uttered something great and sublime concerning Him, he again brings down his discourse to a humbler strain. For the expression, what He has heard and seen, is suited rather to a mere man. What He knew He knew not from having learned it by sight, or from having heard it, but He included the whole in His Nature, having come forth perfect from the Bosom of His Father, and needing none to teach Him. For, As the Father, He says, knows Me, even so know I the Father. John 10:15 What then means, He speaks that He has heard, and testifies that He has seen? Since by these senses we gain correct knowledge of everything, and are deemed worthy of credit when we teach on matters which our eyes have embraced and our ears have taken in, as not in such cases inventing or speaking falsehoods, John desiring here to establish this point, said, What He has heard and seen: that is, nothing that comes from Him is false, but all is true. Thus we when we are making curious enquiry into anything, often ask, Did you hear it? Did you see it? And if this be proved, the testimony is indubitable, and so when Christ Himself says, As I hear, I judge John 5:30; and, What I have heard from My Father, that I speak John 15:15; and, We speak that We have seen John 3:11; and whatsoever other sayings He utters of the kind, are uttered not that we might imagine that He says what He does being taught of any, (it were extreme folly to think this,) but in order that nothing of what is said may be suspected by the shameless Jews. For because they had not yet a right opinion concerning Him, He continually betakes Himself to His Father, and hence makes His sayings credible.

John 3:33

Here he touches his own disciples, as not being likely for a time to be firm believers. And that they did not even after this believe in Him, is clear from what is said afterwards; for John even when dwelling in prison sent them thence to Christ, that he might the more bind them to Him. Yet even then they scarcely believed, to which Christ alluded when He said, And blessed is he whosoever shall not be offended in Me. Matthew 11:6 And therefore now he said, And no man receives His testimony, to make sure his own disciples; all but saying, Do not, because for a time few shall believe in Him, therefore deem that His words are false; for, ‘He speaks that He has seen.’ Moreover he says this to touch also the insensibility of the Jews. A charge which the Evangelist at commencing brought against them, saying, He came unto His own, and His own received Him not. For this is no reproach against Him, but an accusation of those who received Him not. John 1:11

John 3:34

It behooves us therefore to explore all carefully. For the words of the Scriptures are our spiritual weapons; but if we know not how to fit those weapons and to arm our scholars rightly, they keep indeed their proper power, but cannot help those who receive them. For let us suppose there to be a strong corselet, and helm, and shield, and spear; and let one take this armor and put the corselet upon his feet, the helmet over his eyes instead of on his head, let him not put the shield before his breast, but perversely tie it to his legs: will he be able to gain any advantage from the armor? will he not rather be harmed? It is plain to any one that he will. Yet not on account of the weakness of the weapons, but on account of the unskillfulness of the man who knows not how to use them well. So with the Scriptures, if we confound their order; they will even so retain their proper force, yet will do us no good. Although I am always telling you this both in private and in public, I effect nothing, but see you all your time nailed to the things of this life, and not so much as dreaming of spiritual matters. Therefore our lives are careless, and we who strive for truth have but little power, and have become a laughing stock to Greeks and Jews and Heretics. Had you been careless in other matters, and exhibited in this place the same indifference as elsewhere, not even so could your doings have been defended; but now in matters of this life, every one of you, artisan and politician alike, is keener than a sword, while in necessary and spiritual things we are duller than any; making by-work business, and not deeming that which we ought to have esteemed more pressing than any business, to be by-work even. Do you not know that the Scriptures were written not for the first of mankind alone, but for our sakes also? Do you not hear Paul say, that they are written for our admonition, upon whom the ends of the world have come; that we through patience and comfort of the Scriptures might have hope? 1 Corinthians 10:11; Romans 15:4 I know that I speak in vain, yet will I not cease to speak, for thus I shall clear myself before God, though there be none to hear me. He that speaks to them that give heed has this at least to cheer his speech, the persuasion of his hearers; but he that speaks continually and is not listened to, and yet ceases not to speak, may be worthy of greater honor than the other, because he fulfills the will of God, even though none give heed unto him, to the best of his power. Still, though our reward will be greater owing to your disobedience, we rather desire that it be diminished, and that your salvation be advanced, thinking that your being well approved of is a great reward. And we now say this not to make our discourse painful and burdensome to you, but to show to you the grief which we feel by reason of your indifference. God grant that we may be all of us delivered from this, that we may cling to spiritual zeal and obtain the blessings of heaven, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.

Homily 31 on the Gospel of John

John 3:35-36

1. Great is shown to be in all things the gain of humility. Thus it is that we have brought arts to perfection, not by learning them all at once from our teachers; it is thus that we have built cities, putting them together slowly, little by little; it is thus that we maintain our life. And marvel not if the thing has so much power in matters pertaining to this life, when in spiritual things one may find that great is the power of this wisdom. For so the Jews were enabled to be delivered from their idolatry, being led on gently and little by little, and hearing from the first nothing sublime concerning either doctrine or life. So after the coming of Christ, when it was the time for higher doctrines, the Apostles brought over all men without at first uttering anything sublime. And so Christ appears to have spoken to most at the beginning, and so John did now, speaking of Him as of some wonderful man, and darkly introducing high matter.

John 4:1-3

Yet while acting thus in regard of His Humanity, He did not allow His Divinity to be overcast. And so, after His departure He again employed the same language as before. For He went not away into Galilee simply, but in order to effect certain important matters, those among the Samaritans; nor did He dispense these matters simply, but with the wisdom that belonged to Him, and so as not to leave to the Jews any pretense even of a shameless excuse for themselves. And to this the Evangelist points when he says,

John 4:4

And He must needs go through Samaria.

Showing that He made this the by-work of the journey. Which also the Apostles did; for just as they, when persecuted by the Jews, came to the Gentiles; so also Christ, when the Jews drove Him out, then took the Samaritans in hand, as He did also in the case of the Syrophenician woman. And this was done that all defense might be cut away from the Jews, and that they might not be able to say, He left us, and went to the uncircumcised. And therefore the disciples excusing themselves said, It was necessary that the Word of God should first have been spoken unto you; but seeing ye judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. Acts 13:46 And He says again Himself, I am not come but unto the lost sheep of the house of Israel Matthew 15:24; and again, It is not meet to take the children’s bread, and to give it to dogs. But when they drove Him away, they opened a door to the Gentiles. Yet not so did He come to the Gentiles expressly, but in passing. In passing then,

John 4:5-6

He comes to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. Now Jacob’s well was there.

Why is the Evangelist exact about the place? It is, that when you hear the woman say, Jacob our father gave us this well, you may not think it strange. For this was the place where Levi and Simeon, being angry because of Dinah, wrought that cruel slaughter. And it may be worth while to relate from what sources the Samaritans were made up; since all this country is called Samaria. Whence then did they receive their name? The mountain was called Somor from its owner 1 Kings 16:24: as also Esaias says, and the head of Ephraim is Somoron Isaiah 7:9, Septuagint, but the inhabitants were termed not Samaritans but Israelites. But as time went on, they offended God, and in the reign of Pekah, Tiglath-Pileser came up, and took many cities, and set upon Elah, and having slain him, gave the kingdom to Hoshea. 2 Kings 15:29 Against him Shalmaneser came and took other cities, and made them subject and tributary. 2 Kings 17:3 At first he yielded, but afterwards he revolted from the Assyrian rule, and betook himself to the alliance of the Ethiopians. The Assyrian learned this, and having made war upon them and destroyed their cities, he no longer allowed the nation to remain there, because he had such suspicions that they would revolt. 2 Kings 17:4 But he carried them to Babylon and to the Medes, and having brought thence nations from various places, planted them in Samaria, that his dominion for the future might be sure, his own people occupying the place. After this, God, desiring to show that He had not given up the Jews through weakness, but because of the sins of those who were given up, sent lions against the foreigners, who ravaged all their nation. These things were reported to the king, and he sent a priest to deliver to them the laws of God. Still not even so did they desist wholly from their impiety, but only by halves. But as time went on, they in turn abandoned their idols, and worshipped God. And when things were in this state, the Jews having returned, ever after entertained a jealous feeling towards them as strangers and enemies, and called them from the name of the mountain, Samaritans. From this cause also there was no little rivalry between them. The Samaritans did not use all the Scriptures, but received the writings of Moses only, and made but little account of those of the Prophets. Yet they were eager to thrust themselves into the noble Jewish stock, and prided themselves upon Abraham, and called him their forefather, as being of Chaldæa; and Jacob also they called their father, as being his descendant. But the Jews abominated them as well as all (other nations). Wherefore they reproached Christ with this, saying, You are a Samaritan, and hast a devil. John 8:48 And for this reason in the parable of the man that went down from Jerusalem to Jericho, Christ makes the man who showed pity upon him to have been a Samaritan Luke 10:33, one who by them was deemed mean, contemptible, and abominable. And in the case of the ten lepers, He calls one a stranger on this account, (for he was a Samaritan,) and He gave His charge to the disciples in these words, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not. Matthew 10:5

3. Nor was it merely to describe the place that the Evangelist has reminded us of Jacob, but to show that the rejection of the Jews had happened long ago. For during the time of their forefathers these Jews possessed the land, and not the Samaritans; and the very possessions which not being theirs, their forefathers had gotten, they being theirs, had lost by their sloth and transgressions. So little is the advantage of excellent ancestors, if their descendants be not like them. Moreover, the foreigners when they had only made trial of the lions, straightway returned to the right worship of the Jews, while they, after enduring such inflictions, were not even so brought to a sound mind.

To this place Christ now came, ever rejecting a sedentary and soft life, and exhibiting one laborious and active. He uses no beast to carry Him, but walks so much on a stretch, as even to be wearied with His journeying. And this He ever teaches, that a man should work for himself, go without superfluities, and not have many wants. Nay, so desirous is He that we should be alienated from superfluities, that He abridges many even of necessary things. Wherefore He said, Foxes have holes, and birds of the air have nests, but the Son of Man has not where to lay His head. Matthew 8:20 Therefore He spent most of His time in the mountains, and in the deserts, not by day only, but also by night. And this David declared when he said, He shall drink of the brook in the way Psalm 110:7: by this showing His frugal way of life. This too the Evangelist shows in this place.

John 4:6-8

Do you see that His sitting was because of weariness? Because of the heat? Because of his waiting for His disciples? He knew, indeed, what should take place among the Samaritans, but it was not for this that He came principally; yet, though He came not for this, it behooved not to reject the woman who came to Him, when she manifested such a desire to learn. The Jews, when He was even coming to them, drove Him away; they of the Gentiles, when He was proceeding in another direction, drew Him to them. They envied, these believed on Him. They were angry with, these revered and worshipped Him. What then? Was He to overlook the salvation of so many, to send away such noble zeal? This would have been unworthy of His lovingkindness. Therefore He ordered all the matter in hand with the Wisdom which became Him. He sat resting His body and cooling It by the fountain; for it was the very middle of the day, as the Evangelist has declared, when he says, It was about the sixth hour.

4. Observe how he declares that the woman came forth for another purpose, in every way silencing the shameless gainsaying of the Jews, that none might say that He acted in opposition to His own command, bidding (His disciples) not to enter into any city of the Samaritans, yet conversing with Samaritans. Matthew 10:5 And therefore the Evangelist has put,

John 4:9

How is it that thou, being a Jew, ask drink of me, which am a Samaritan? For the Jews have no dealings with the Samaritans.

And whence did she suppose Him to be a Jew? From His dress, perhaps, and from His dialect. Observe, I pray you, how considerate the woman was. If there was need of caution, Jesus needed it, not she. For she does not say, The Samaritans have no dealings with the Jews, but, The Jews do not admit the Samaritans. Yet still, although free herself from blame, when she supposed that another was falling into it she would not even so hold her peace, but corrected, as she thought, what was done unlawfully. Perhaps some one may ask how it was that Jesus asked drink of her, when the law did not permit it. If it be answered that it was because He knew beforehand that she would not give it, then for this very reason He ought not to have asked. What then can we say? That the rejecting such observances as these was now a matter of indifference to Him; for He who induced others to do them away, would much more Himself pass them by. Not that which goes in, says He, defiles a man, but that which goes out. Matthew 15:11 And this conversation with the woman would be no slight charge against the Jews. For often did He draw them to Himself, both by words and deeds, but they would not attend; while observe how she is detained by a simple request. For He did not as yet enter on the prosecution of this business, nor the way, yet if any came to Him He did not prevent them. And to the disciples also He said thus, Into any city of the Samaritans enter ye not. He did not say, And when they come to you, reject them; that would have been very unworthy of His lovingkindness. And therefore He answered the woman, and said,

John 4:10

If you knew the gift of God and who it is that says to you, Give Me to drink, you would have asked of Him, and He would have given you living water.

First, He shows that she is worthy to hear and not to be overlooked, and then He reveals Himself. For she, as soon as she had learned who He was, would straightway hearken and attend to Him; which none can say of the Jews, for they, when they had learned, asked nothing of Him, nor did they desire to be informed on any profitable matter, but insulted and drove Him away. But when the woman had heard these words, observe how gently she answers:

John 4:11

Sir, you have nothing to draw with, and the well is deep; from whence then have you that living water?

Already He has raised her from her low opinion of Him, and from deeming that He is a common man. For not without a reason does she here call Him, Lord; but assigning to Him high honor. That she spoke these words to honor Him, is plain from what is said afterwards, since she did not laugh nor mock, but doubted for a while. And wonder not if she did not at once perceive all, for neither did Nicodemus. What says he? How can these things be? and again, How can a man be born when he is old? and again, Can he enter the second time into his mother’s womb, and be born? But this woman more reverently: Sir, you have nothing to draw with, and the well is deep; from whence then have you that living water? Christ said one thing, and she imagined another, hearing nothing beyond the words, and as yet unable to form any lofty thought. Yet, had she spoken hastily, she might have said, If you had had that living water, you would not have asked of me, but would rather have provided for yourself. You are but a boaster. But she said nothing like this; she answers with much gentleness, both at first and afterwards. For at first she says, How is it that thou, being a Jew, ask drink of me? she says not, as though speaking to an alien and an enemy, Far be it from me to give to you, who art a foe and a stranger to our nation. And afterwards again, when she heard Him utter great words, a thing at which enemies are most annoyed, she did not mock nor deride ; but what says she?

John 4:12

Are you greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?

Observe how she thrusts herself into the noble stock of the Jews. For what she says is somewhat of this kind: Jacob used this water, and had nothing better to give us. And this she said showing that from the first answer (of Christ) she had conceived a great and sublime thought; for by the words, he drank thereof himself, and his children, and his cattle, she implies nothing else, than that she had a notion of a better Water, but that she never found it, nor clearly knew it. More clearly to explain what she means to say, the sense of her words is this: You can not assert that Jacob gave us this well, and used another himself; for he and his children drank of this one, which they would not have done if they had had another and a better. Now of the water of this well it is not in your power to give me, and you can not have another and a better, unless thou dost confess that you are greater than Jacob. Whence then have you that water which you promise that you will give us? The Jews did not converse with Him thus mildly, and yet He spoke to them on the same subject, making mention of the like water, but they profited nothing; and when He made mention of Abraham, they even attempted to stone Him. Not so does this woman approach Him; but with much gentleness, in the midst of the heat, at noon, she with much patience says and hears all, and does not so much as think of what the Jews most probably would have asserted, that This fellow is mad, and beside himself: he has tied me to this fount and well, giving me nothing, but using big words; no, she endures and perseveres until she has found what she seeks.

5. If now a woman of Samaria is so earnest to learn something profitable, if she abides by Christ though not as yet knowing Him, what pardon shall we obtain, who both knowing Him, and being not by a well, nor in a desert place, nor at noon-day, nor beneath the scorching sunbeams, but at morning-tide, and beneath a roof like this, enjoying shade and comfort, yet cannot endure to hear anything that is said, but are wearied by it. Not such was that woman; so occupied was she by Jesus’ words, that she even called others to hear them. The Jews, on the contrary, not only did not call, but even hindered and impeded those who desired to come to Him, saying, See, have any of the rulers believed on him? But this people, which knows not the Law, are cursed. Let us then imitate this woman of Samaria; let us commune with Christ. For even now He stands in the midst of us, speaking to us by the Prophets and Disciples; let us hear and obey. How long shall we live uselessly and in vain? Because, not to do what is well-pleasing to God is to live uselessly, or rather not merely uselessly, but to our own hurt; for when we have spent the time which has been given us on no good purpose, we shall depart this life to suffer severest punishment for our unseasonable extravagance. For it can never be that a man who has received money to trade with, and then has eaten it up, shall have it required at his hands by the man who entrusted it to him; and that one who has spent such a life as ours to no purpose shall escape punishment. It was not for this that God brought us into this present life, and breathed into us a soul, that we should make use of the present time only, but that we should do all our business with a regard to the life which is to come. Things irrational only are useful for the present life; but we have an immortal soul, that we may use every means to prepare ourselves for that other life. For if one enquire the use of horses and asses and oxen, and other such-like animals, we shall tell him that it is nothing else but only to minister to the present life; but this cannot be said of us; our best condition is that which follows on our departure hence; and we must do all that we may shine there, that we may join the choir of Angels, and stand before the King continually, through endless ages. And therefore the soul is immortal, and the body shall be immortal too, that we may enjoy the never-ending blessings. But if, when heavenly things are proffered you, you remain nailed to earth, consider what an insult is offered to your Benefactor, when He holds forth to you things above, and thou, making no great account of them choosest earth instead. And therefore, as despised by you, He has threatened you with hell; that you may learn hence of what great blessings you deprive yourself. God grant that none make trial of that punishment, but that having been well-pleasing to Christ, we may obtain everlasting blessings, through the grace and lovingkindness of our Lord Jesus Christ; to whom with the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.

Homily 32 on the Gospel of John

And observe, I pray you, the wisdom of Christ, how gently He leads on the woman; for He did not say at first, If you knew who it is that says to you, Give Me to drink, but when He had given her an occasion of calling Him a Jew, and brought her beneath the charge of having done so, repelling the accusation He says, If you knew who it is that says to you, Give Me to drink, you would have asked of Him; and having compelled her by His great promises to make mention of the Patriarch, He thus allows the woman to look through, and then when she objects, Are you greater than our father Jacob? He says not, Yea, I am greater, (for He would have seemed but to boast, since the proof did not as yet appear,) but by what He says He effects this. For He said not simply, I will give you water, but having first set that given by Jacob aside, He exalts that given by Himself, desiring to show from the nature of the things given, how great is the interval and difference between the persons of the givers, and His own superiority to the Patriarch. If, says He, you admire Jacob because he gave you this water, what will you say if I give you Water far better than this? You have yourself been first to confess that I am greater than Jacob, by arguing against Me, and asking, ‘Are you greater than Jacob, that you promise to give me better water?’ If you receive that Water, certainly you will confess that I am greater. Do you see the upright judgment of the woman, giving her decision from facts, both as to the Patriarch, and as to Christ? The Jews acted not thus; when they even saw Him casting out devils, they not only did not call Him greater than the Patriarch but even said that He had a devil. Not so the woman, she draws her opinion whence Christ would have her, from the demonstration afforded by His works. For by these He justifies Himself, saying, If I do not the works of My Father, believe Me not; but if I do, if you believe not Me, believe the works. c. x. 37, 38 And thus the woman is brought over to the faith.

John 4:15

Do you see how little by little she is led up to the highest doctrines? First she thought Him some Jew who was transgressing the Law; then when He had repelled that accusation, (for it was necessary that the person who was to teach her such things should not be suspected,) having heard of living water, she supposed that this was spoken of material water; afterwards, having learned that the words were spiritual, she believed that the water could remove the necessity caused by thirst, but knew not yet what this could be; she still doubted, deeming it indeed to be above material things, but not being exactly informed. But here having gained a clearer insight, but not yet fully perceiving the whole, (for she says, Give me this water, that I thirst not, neither come hither to draw,) she for the time preferrs Him to Jacob. For (says she) I need not this well if I receive from you that water. Do you see how she sets Him before the Patriarch? This is the act of a fairly-judging soul. She had shown how great an opinion she had of Jacob, she saw One better than he, and was not held back by her prepossession. Thus this woman was neither of an easy temper, (she did not carelessly receive what was said, how can she have done so when she enquired with so great exactness? ) nor yet disobedient, nor disputatious, and this she showed by her petition. Yet to the Jews once He said, Whosoever shall eat of My flesh shall never hunger, and he that believes in Me shall never thirst John 6:35; but they not only did not believe, but were offended at Him. The woman had no such feeling, she remains and petitions. To the Jews He said, He that believes in Me shall never thirst; not so to the woman, but more grossly, He that drinks of this Water shall never thirst. For the promise referred to spiritual and unseen things. Wherefore having raised her mind by His promises, He still lingers among expressions relating to sense, because she could not as yet comprehend the exact expression of spiritual things. Since had He said, If you believe in Me you shall not thirst, she would not have understood His saying, not knowing who it could be that spoke to her, nor concerning what kind of thirst He spoke. Wherefore then did He not this in the case of the Jews? Because they had seen many signs, while she had seen no sign, but heard these words first. For which reason He afterwards reveals His power by prophecy, and does not directly introduce His reproof, but what says He?

John 4:16-19

2. O how great the wisdom of the woman! How meekly does she receive the reproof! How should she not, says some one? Tell me, why should she? Did He not often reprove the Jews also, and with greater reproofs than these? (for it is not the same to bring forward the hidden thoughts of the heart, as to make manifest a thing that was done in secret; the first are known to God alone, and none other knows them but he who has them in his heart; the second, all who were sharers in it know😉 but still when reproved did not bear it patiently. When He said, Why do you seek to kill me? John 7:19, they not only did not admire as the woman did but even mocked at and insulted Him; yet they had a demonstration from other miracles, she had only heard this speech. Still they not only did not admire, but even insulted Him, saying, You have a demon, who seeks to kill you? While she not only does not insult but admires, and is astonished at Him, and supposes Him to be a Prophet. Yet truly this rebuke touched the woman more than the other touched them; for her fault was hers alone, theirs was a general one; and we are not so much stung by what is general as by what is particular. Besides they thought they should be gaining a great object if they could slay Christ, but that which the woman had done was allowed by all to be wicked; yet was she not indignant, but was astonished and wondered. And Christ did this very same thing in the case of Nathanael. He did not at first introduce the prophecy, nor say, I saw you under the fig-tree, but when Nathanael said, Whence do you know me? then He introduced this. For He desired to take the beginnings of His signs and prophecies from the very persons who came near to Him, so that they might be more attached by what was done, and He might escape the suspicion of vainglory. Now this He does here also; for to have charged her first of all that, You have no husband, would have seemed burdensome and superfluous, but to take the reason (for speaking) from herself, and then to set right all these points, was very consistent, and softened the disposition of the hearer.

John 4:20

Let us now after this be ashamed, and blush. A woman who had had five husbands, and who was of Samaria, was so eager concerning doctrines, that neither the time of day, nor her having come for another purpose, nor anything else, led her away from enquiring on such matters; but we not only do not enquire concerning doctrines, but towards them all our dispositions are careless and indifferent. Therefore everything is neglected. For which of you when in his house takes some Christian book in hand and goes over its contents, and searches the Scriptures? None can say that he does so, but with most we shall find draughts and dice, but books nowhere, except among a few. And even these few have the same dispositions as the many; for they tie up their books, and keep them always put away in cases, and all their care is for the fineness of the parchments, and the beauty of the letters, not for reading them. For they have not bought them to obtain advantage and benefit from them, but take pains about such matters to show their wealth and pride. Such is the excess of vainglory. I do not hear any one glory that he knows the contents, but that he has a book written in letters of gold. And what gain, tell me, is this? The Scriptures were not given us for this only, that we might have them in books, but that we might engrave them on our hearts. For this kind of possession, the keeping the commandments merely in letter, belongs to Jewish ambition; but to us the Law was not so given at all, but in the fleshy tables of our hearts. And this I say, not to prevent you from procuring Bibles, on the contrary, I exhort and earnestly pray that you do this, but I desire that from those books you convey the letters and sense into your understanding, that so it may be purified when it receives the meaning of the writing. For if the devil will not dare to approach a house where a Gospel is lying, much less will any evil spirit, or any sinful nature, ever touch or enter a soul which bears about with it such sentiments as it contains. Sanctify then your soul, sanctify your body, by having these ever in your heart, and on your tongue. For if foul speech defiles and invites devils, it is clear that spiritual reading sanctifies and draws down the grace of the Spirit. The Scriptures are divine charms, let us then apply to ourselves and to the passions of our souls the remedies to be derived from them. For if we understand what it is that is read, we shall hear it with much readiness. I am always saying this, and will not cease to say it. Is it not strange that those who sit by the market can tell the names, and families, and cities of charioteers, and dancers, and the kinds of power possessed by each, and can give exact account of the good or bad qualities of the very horses, but that those who come hither should know nothing of what is done here, but should be ignorant of the number even of the sacred Books? If you pursue those worldly things for pleasure, I will show you that here is greater pleasure. Which is sweeter, tell me, which more marvelous, to see a man wrestling with a man, or a man buffeting with a devil, a body closing with an incorporeal power, and him who is of your race victorious? These wrestlings let us look on, these, which also it is seemly and profitable to imitate, and which imitating, we may be crowned; but not those in which emulation brings shame to him who imitates them. If you behold the one kind of contest, you behold it with devils; the other, with Angels and Archangels, and the Lord of Archangels. Say now, if you were allowed to sit with governors and kings, and to see and enjoy the spectacle, would you not deem it to be a very great honor? And here when you are a spectator in company with the King of Angels, when you see the devil grasped by the middle of the back, striving much to have the better, but powerless, do you not run and pursue after such a sight as this? And how can this be? says some one. If you keep the Bible in your hands; for in it you shall see the lists, and the long races, and his grasps, and the skill of the righteous one. For by beholding these things you shall learn also how to wrestle so yourself, and shall escape clear of devils; the performances of the heathen are assemblies of devils, not theaters of men. Wherefore I exhort you to abstain from these Satanic assemblies; for if it is not lawful to enter into an idol’s house, much less to Satan’s festival. I shall not cease to say these things and weary you, until I see some change; for to say these things, as says Paul, to me indeed is not grievous, but for you it is safe. Philippians 3:1 Be not then offended at my exhortation. If any one ought to be offended, it is I who often speak and am not heard, not you who are always hearing and always disobeying. God grant that you be not always liable to this charge, but that freed from this shame you be deemed worthy to enjoy the spiritual spectacle, and the glory which is to come, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory for ever and ever. Amen.

Homily 33 on the Gospel of John

John 4:21-22

Jesus says unto her, Woman, believe Me, the hour comes, when you shall neither in this mountain, nor yet at Jerusalem, worship the Father. You worship ye know not what; we know what we worship, for salvation is of the Jews.

1. Everywhere, beloved, we have need of faith, faith the mother of blessings, the medicine of salvation; and without this it is impossible to possess any one of the great doctrines. Without this, men are like to those who attempt to cross the open sea without a ship, who for a little way hold out by swimming, using both hands and feet, but when they have advanced farther, are quickly swamped by the waves: in like manner they who use their own reasonings, before they have learned anything, suffer shipwreck; as also Paul says, Who concerning faith have made shipwreck. 1 Timothy 1:19 That this be not our case, let us hold fast the sacred anchor by which Christ brings over the Samaritan woman now. For when she had said, How say ye that Jerusalem is the place in which men ought to worship? Christ replied, Believe Me, woman, that the hour comes, when you shall neither in Jerusalem, nor yet in this mountain, worship the Father. An exceedingly great doctrine He revealed to her, and one which He did not mention either to Nicodemus or Nathanael. She was eager to prove her own privileges more honorable than those of the Jews; and this she subtly argued from the Fathers, but Christ met not this question. For it was for the time distracting to speak on the matter, and to show why the Fathers worshipped in the mountain, and why the Jews at Jerusalem. Wherefore on this point He was silent, and having taken away from both places priority in dignity, rouses her soul by showing that neither Jews nor Samaritans possessed anything great in comparison with that which was to be given; and then He introduces the difference. Yet even thus He declared that the Jews were more honorable, not preferring place to place, but giving them the precedence because of their intention. As though He had said, About the ‘place’ of worship you have no need henceforth to dispute, but in the ‘manner’ the Jews have an advantage over you Samaritans, for ‘ye,’ He says, ‘worship ye know not what; we know what we worship.’

How then did the Samaritans know not what they worshipped? Because they thought that God was local and partial; so at least they served Him, and so they sent to the Persians, and reported that the God of this place is angry with us 2 Kings 26, in this respect forming no higher opinion of Him than of their idols. Wherefore they continued to serve both Him and devils, joining things which ought not to be joined. The Jews, on the contrary, were free from this supposition, at least the greater part of them, and knew that He was God of the world. Therefore He says, You worship ye know not what; we know what we worship. Do not wonder that He numbers Himself among Jews, for He speaks to the woman’s opinion of Him as though He were a Jewish Prophet, and therefore He puts, we worship. For that He is of the objects of worship is clear to every one, because to worship belongs to the creature, but to be worshipped to the Lord of the creature. But for a time He speaks as a Jew; and the expression we in this place means we Jews. Having then exalted what was Jewish, He next makes Himself credible, and persuades the woman to give the greater heed to His words, by rendering His discourse above suspicion, and showing that He does not exalt what belongs to them by reason of relationship to those of His own tribe. For it is clear, that one who had made these declarations concerning the place on which the Jews most prided themselves, and thought that they were superior to all, and who had taken away their high claims, would not after this speak to get favor of any, but with truth and prophetic power. When therefore He had for a while removed her from such reasonings, say ing, Woman, believe Me, and what follows, then He adds, for salvation is of the Jews. What He says is of this kind: neither, that blessings to the world came from them, (for to know God and condemn idols had its beginning from them, and with you the very act of worship, although ye do it not rightly, yet received its origin from them,) or else, He speaks of His own Coming. Or rather, one would not be wrong in calling both these things salvation which He said was of the Jews; which Paul implied when he said, Of whom is Christ according to the flesh, who is God over all. Romans 9:5 Do you see how He commends the old Covenant, and shows that it is the root of blessings, and that He is throughout not opposed to the Law, since He makes the groundwork of all good things to come from the Jews?

John 4:23

2. For since what the Prophets said they said long before the event, to show that here it is not so, He says, And now is. Think not, He says, that this is a prophecy of such a kind as shall be accomplished after a long time, the fulfillment is already at hand and at your very doors, when the true worshipers shall worship the Father in spirit and in truth. In saying true, He excludes Jews as well as Samaritans; for although the Jews be better than the Samaritans, yet are they far inferior to those that shall come, as inferior as is the type to the reality. But He speaks of the Church, that she is the true worship, and such as is meet for God.

John 4:24

But when He says this, He declares nothing else than His incorporeal Nature. Now the service of that which is incorporeal must needs be of the same character, and must be offered by that in us which is incorporeal, to wit, the soul, and purity of mind. Wherefore He says, they that worship Him, must worship Him in spirit and in truth. For because both Samaritans and Jews were careless about the soul, but took great pains about the body, cleansing it in various ways, it is not, He says, by purity of body, but by that which is incorporeal in us, namely the mind, that the incorporeal One is served. Sacrifice then not sheep and calves, but dedicate yourself to the Lord; make yourself a holocaust, this is to offer a living sacrifice. You must worship in truth  ; as former things were types, such as circumcision, and whole burnt offerings, and victims, and incense, they now no longer exist, but all is truth. For a man must now circumcise not his flesh, but his evil thoughts, and crucify himself, and remove and slay his unreasonable desires. The woman was made dizzy by His discourse, and fainted in at the sublimity of what He said, and, in her trouble, hear what she says:

John 4:25-26

And why, pray, says one, did not Christ lead on the woman by these means? Why did He instance the serpent to Nicodemus, and mention prophecy to Nathanael, but to her say nothing of the kind? For what reason, and why? Because they were men, and were versed in these things, she a poor ignorant woman unpracticed in the Scriptures. Wherefore He does not speak to her from them, but draws her on by the water and by prophecy, and brings her to make mention of Christ and then reveals Himself; which had He at first told the woman when she had not questioned Him, He would have seemed to her to trifle and talk idly, while as it is by bringing her little by little to mention Him, at a fitting time He revealed Himself. To the Jews, who continually said, How long dost Thou make us to doubt? Tell us if You are the Christ John 10:24, to them He gave no clear answer, but to this woman He said plainly, that He is . For the woman was more fair-minded than the Jews; they did not enquire to learn, but always to mock at Him, for had they desired to learn, the teaching which was by His words, and by the Scriptures, and by His miracles would have been sufficient. The woman, on the contrary, said what she said from an impartial judgment and a simple mind, as is plain from what she did afterwards; for she both heard and believed, and netted others also, and in every circumstance we may observe the carefulness and faith of the woman.

Homily 35 on the Gospel of John

John 4:40-43

Nothing is worse than envy and malice, nothing more mischievous than vainglory; it is wont to mar ten thousand good things. So the Jews, who excelled the Samaritans in knowledge, and had been always familiar with the Prophets, were shown from this cause inferior to them. For these believed even on the testimony of the woman, and without having seen any sign, came forth beseeching Christ to tarry with them; but the Jews, when they had beheld His wonders, not only did not detain Him among them, but even drove Him away, and used every means to cast Him forth from their land, although His very Coming had been for their sake. The Jews expelled Him, but these even entreated Him to tarry with them. Was it not then rather fitting, tell me, that He should receive those who asked and besought Him, than that He should wait upon those who plotted against and repulsed Him, while to those who loved and desired to retain Him He gave not Himself? Surely this would not have been worthy of His tender care; He therefore both accepted them, and tarried with them two days. They desired to keep Him among them continually, (for this the Evangelist has shown by saying, that they besought Him that He would tarry with them,) but this He endured not, but stayed with them only two days; and in these many more believed on Him. Yet there was no likelihood that these would have believed, since they had seen no sign, and had hostile feelings towards the Jews; but still, inasmuch as they gave in sincerity their judgment on His words, this stood not in their way, but they received a notion which surmounted their hindrances, and vied with each other to reverence Him the more. For, says the Evangelist, they said to the woman, Now we believe, not because of your saying: for we have heard Him ourselves, and know that this is indeed the Christ, the Saviour of the world. The scholars overshot their instructress. With good reason might they condemn the Jews, both by their believing on, and their receiving Him. The Jews, for whose sake He had contrived the whole scheme, continually were for stoning Him, but these, when He was not even intending to come to them, drew Him to themselves. And they, even with signs, remain uncorrected; these, without signs, manifested great faith respecting Him, and glory in this very thing that they believe without them; while the others ceased not asking for signs and tempting Him.

Hear then what these say; We know that this is of a truth the Christ, the Saviour of the world. Do you see how they at once understood that He should draw the world to Him, that He came to order aright our common salvation, that He intended not to confine His care to the Jews, but to sow His Word everywhere? The Jews did not so, but going about to establish their own righteousness, submitted not themselves to the righteousness of God; while these confess that all are deserving of punishment, declaring with the Apostle, that all have sinned, and come short of the glory of God; being justified freely by His grace. Romans 3:23-24 For by saying that He was the Saviour of the world, they showed that it was of a lost world, and He not simply a Saviour, but one of the very mightiest. For many had come to save, both Prophets and Angels ; but this, says one, is the True Saviour, who affords the true salvation, not that which is but for a time. This proceeded from pure faith. And in both ways are they admirable; because they believed, and because they did so without signs, (whom Christ also calls blessed, saying, Blessed are they that have not seen, and yet have believed,) John 20:29, and because they did so sincerely. Though they had heard the woman say doubtfully, Is not this the Christ? they did not also say, we too suspect, or, we think, but, we know, and not merely, we know, but, we know that this is of a truth the Saviour of the world. They acknowledged Christ not as one of the many, but as the Saviour indeed. Yet whom had they seen saved? They had but heard His words, and yet they spoke as they would have spoken had they beheld many and great marvels. And why do not the Evangelists tell us these words, and that He discoursed admirably? That you may learn that they pass by many important matters, and yet have declared the whole to us by the event. For He persuaded an entire people and a whole city by His words. When His hearers are not persuaded, then the writers are constrained to mention what was said, lest any one from the insensibility of the hearers should give a judgment against Him who addressed them.

John 4:45

Do you see that these men so ill spoken of are found most to come to Him? For one said, Can there any good thing come out of Nazareth? John 1:46, and another, Search and look, for out of Galilee arises no prophet. John 7:52 These things they said insulting Him, because He was supposed by the many to be of Nazareth, and they also reproached Him with being a Samaritan; You are a Samaritan, said one, and hast a devil. John 8:48 Yet behold, both Samaritans and Galilæans believe, to the shame of the Jews, and Samaritans are found better than Galilæans, for the first received Him through the words of the woman, the second when they had seen the miracles which He did.

John 4:46

That He came then to Cana, the Evangelist has said, but he has not added the cause why He came. Into Galilee He had come because of the envy of the Jews; but wherefore to Cana? At first He came, being invited to a marriage; but wherefore now? Methinks to confirm by His presence the faith which had been implanted by His miracle, and to draw them to Him the more by coming to them self-invited, by leaving His own country, and by preferring them.

Homily 36 on the Gospel of John

John 4:54-5:1

This is again the second miracle that Jesus did, when He had come out of Judæa into Galilee. After this there was a feast of the Jews; and Jesus went up to Jerusalem.

1. As in gold mines one skillful in what relates to them would not endure to overlook even the smallest vein as producing much wealth, so in the holy Scriptures it is impossible without loss to pass by one jot or one tittle, we must search into all. For they all are uttered by the Holy Spirit, and nothing useless is written in them.

After this there was a feast of the Jews. What feast? Methinks that of Pentecost. And Jesus went up to Jerusalem. Continually at the feasts He frequents the City, partly that He might appear to feast with them, partly that He might attract the multitude that was free from guile; for during these days especially, the more simply disposed ran together more than at other times.

John 5:2-3

First then, as I before said, He causes defilements of our bodies, and afterwards infirmities of different kinds, to be done away by water. Because God, desiring to bring us nearer to faith in baptism, no longer heals defilements only, but diseases also. For those figures which came nearer [in time] to the reality, both as regarded Baptism, and the Passion, and the rest, were plainer than the more ancient; and as the guards near the person of the prince are more splendid than those before, so was it with the types. And an Angel came down and troubled the water, and endued it with a healing power, that the Jews might learn that much more could the Lord of Angels heal the diseases of the soul. Yet as here it was not simply the nature of the water that healed, (for then this would have always taken place,) but water joined to the operation of the Angel; so in our case, it is not merely the water that works, but when it has received the grace of the Spirit, then it puts away all our sins. Around this pool lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water; but then infirmity was a hindrance to him who desired to be healed, now each has power to approach, for now it is not an Angel that troubles, it is the Lord of Angels who works all. The sick man cannot now say, I have no man; he cannot say, While I am coming another steps down before me; though the whole world should come, the grace is not spent, the power is not exhausted, but remains equally great as it was before. Just as the sun’s beams give light every day, yet are not exhausted, nor is their light made less by giving so abundant a supply; so, and much more, the power of the Spirit is in no way lessened by the numbers of those who enjoy it. And this miracle was done in order that men, learning that it is possible by water to heal the diseases of the body, and being exercised in this for a long time, might more easily believe that it can also heal the diseases of the soul.

Homily 37 on the Gospel of John

John 5:8

Now some suppose that this is the man in Matthew who was lying on a bed Matthew 9:2; but it is not so, as is clear in many ways. First, from his wanting persons to stand forward for him. That man had many to care for and to carry him, this man not a single one; wherefore he said, I have no man. Secondly, from the manner of answering; the other uttered no word, but this man relates his whole case. Thirdly, from the season and the time; this man was healed at a feast, and on the Sabbath, that other on a different day. The places too were different; one was cured in a house, the other by the pool. The manner also of the cure was altered; there Christ said, Your sins be forgiven you, but here He braced the body first, and then cared for the soul. In that case there was remission of sins, (for He says, Your sins be forgiven you,) but in this, warning and threats to strengthen the man for the future; Sin no more, lest a worse thing come unto you. John 5:14 The charges also of the Jews are different; here they object to Jesus, His working on the Sabbath, there they charge Him with blasphemy.

Observe however in this way the faith of the paralytic. When he had heard, Take up your bed and walk, he did not mock, nor say, What can this mean? An Angel comes down and troubles the water, and heals only one, and do You, a man, by a bare command and word hope to be able to do greater things than Angels? This is mere vanity, boasting, mockery. But he neither said nor imagined anything like this, but at once he heard and arose, and becoming whole, was not disobedient to Him that gave the command; for immediately he was made whole, and took up his bed, and walked. What followed was even far more admirable. That he believed at first, when no one troubled him, was not so marvelous, but that afterwards, when the Jews were full of madness and pressed upon him on all sides, accusing and besieging him and saying, It is not lawful for you to take up your bed, that then he gave no heed to their madness, but most boldly in the midst of the assembly proclaimed his Benefactor and silenced their shameless tongues, this, I say, was an act of great courage. For when the Jews arose against him, and said in a reproachful and insolent manner to him (“It is not lawful . . .”):

John 5:12-13

And why did Jesus conceal Himself? First, that while He was absent, the testimony of the man might be unsuspected, for he who now felt himself whole was a credible witness of the benefit. And in the next place, that He might not cause the fury of the Jews to be yet more inflamed, for the very sight of one whom they envy is wont to kindle not a small spark in malicious persons. On this account He retired, and left the deed by itself to plead its cause among them, that He might not say anything in person respecting Himself, but that they might do so who had been healed, and with them also the accusers. Even these last for a while testify to the miracle, for they said not, Wherefore have you commanded these things to be done on the Sabbath day? but, Wherefore doest thou these things on the Sabbath day? not being displeased at the transgression, but envious at the restoration of the paralytic. Yet in respect of human labor, what the paralytic did was rather a work, for the other was a saying and a word. Here then He commands another to break the Sabbath, but elsewhere He does the same Himself, mixing clay and anointing a man’s eyes John 9; yet He does these things not transgressing, but going beyond the Law. And on this we shall hereafter speak. For He does not, when accused by the Jews respecting the Sabbath, always defend Himself in the same terms, and this we must carefully observe.

3. But let us consider awhile how great an evil is envy, how it disables the eyes of the soul to the endangering his salvation who is possessed by it. For as madmen often thrust their swords against their own bodies, so also malicious persons looking only to one thing, the injury of him they envy, care not for their own salvation. Men like these are worse than wild beasts; they when wanting food, or having first been provoked by us, arm themselves against us; but these men when they have received kindness, have often repaid their benefactors as though they had wronged them. Worse than wild beasts are they, like the devils, or perhaps worse than even those; for they against us indeed have unceasing hostility, but do not plot against those of their own nature, (and so by this Jesus silenced the Jews when they said that He cast out devils by Beelzebub,) but these men neither respect their common nature, nor spare their own selves. For before they vex those whom they envy they vex their own souls, filling them with all manner of trouble and despondency, fruitlessly and in vain. For wherefore do you grieve, O man, at the prosperity of your neighbor? We ought to grieve at the ills we suffer, not because we see others in good repute. Wherefore this sin is stripped of all excuse. The fornicator may allege his lust, the thief his poverty, the man-slayer his passion, frigid excuses and unreasonable, still they have these to allege. But what reason, tell me, will you name? None other at all, but that of intense wickedness. If we are commanded to love our enemies, what punishment shall we suffer if we hate our very friends? And if he who loves those that love him will be in no better a state than the heathen, what excuse, what palliation shall he have who injures those that have done him no wrong? Hear Paul, what he says, Though I give my body to be burned, and have not charity, it profits me nothing 1 Corinthians 13:3; now it is clear to every one that where envy and malice are, there charity is not. This feeling is worse than fornication and adultery, for these go no farther than him who does them, but the tyranny of envy has overturned entire Churches, and has destroyed the whole world. Envy is the mother of murder. Through this Cain slew Abel his brother; through this Esau (would have slain) Jacob, and his brethren Joseph, through this the devil all mankind. Thou indeed now killest not, but thou dost many things worse than murder, desiring that your brother may act unseemly, laying snares for him on all sides, paralyzing his labors on the side of virtue, grieving that he pleases the Master of the world. Yet you war not with your brother, but with Him whom he serves, Him you insult when you prefer your glory to His. And what is in truth worst of all, is that this sin seems to be an unimportant one, while in fact it is more grievous than any other; for though you show mercy and watchest and fastest, you are more accursed than any if you envy your brother. As is clear from this circumstance also. A man of the Corinthians was once guilty of adultery, yet he was charged with his sin and soon restored to righteousness; Cain envied Abel; but he was not healed, and although God Himself continually charmed the wound, he became more pained and wave-tossed, and was hurried on to murder. Thus this passion is worse than that other, and does not easily permit itself to be cured except we give heed. Let us then by all means tear it up by the roots, considering this, that as we offend God when we waste with envy at other men’s blessings, so when we rejoice with them we are well pleasing to Him, and render ourselves partakers of the good things laid up for the righteous.  Therefore Paul exhorts us to Rejoice with them that do rejoice, and weep with them that weep Romans 12:15, that on either hand we may reap great profit.

Homily 38 on the Gospel of John

John 5:14

But why is it that in the case of these paralytics Christ brings forward their sins? For He says also to him in Matthew who lay on a bed, Son, be of good cheer, your sins are forgiven you Matthew 9:2: and to this man, Behold, you are made whole; sin no more. I know that some slander this paralytic, asserting that he was an accuser of Christ, and that therefore this speech was addressed to him; what then shall we say of the other in Matthew, who heard nearly the same words? For Christ says to him also, Your sins be forgiven you. Whence it is clear, that neither was this man thus addressed on the account which they allege. And this we may see more clearly from what follows; for, says the Evangelist, Afterward Jesus finds him in the Temple, which is an indication of his great piety; for he departed not into the market places and walks, nor gave himself up to luxury and ease, but remained in the Temple, although about to sustain so violent an attack and to be harassed by all there. Yet none of these things persuaded him to depart from the Temple. Moreover Christ having found him, even after he had conversed with the Jews, implied nothing of the kind. For had He desired to charge him with this, He would have said to him, Are you again attempting the same sins as before, are you not made better by your cure? Yet He said nothing of the kind, but merely secures him for the future.

John 5:15

The man departed, and told the Jews that it was Jesus that had made him whole.

Again observe him continuing in the same right feeling. He says not, This is he who said, Take up your bed, but when they continually advanced this seeming charge, he continually puts forward the defense, again declaring his Healer, and seeking to attract and attach others to Him. For he was not so unfeeling as after such a benefit and charge to betray his Benefactor, and to speak as he did with an evil intention. Had he been a wild beast, had he been something unlike a man and of stone, the benefit and the fear would have been enough to restrain him, since, having the threat lodged within, he would have dreaded lest he should suffer a worse thing, having already received the greatest pledges of the power of his Physician. Besides, had he wished to slander Him, he would have said nothing about his own cure, but would have mentioned and urged against Him the breach of the Sabbath. But this is not the case, surely it is not; the words are words of great boldness and candor; he pro claims his Benefactor no less than the blind man did. For what said he? He made clay, and anointed my eyes John 9:6; and so this man of whom we now speak, It is Jesus who made me whole.

John 5:16

Therefore did the Jews persecute Jesus, and sought to slay Him, because He had done these things on the Sabbath day.

John 5:18

Therefore the Jews sought the more to kill Him, because He not only had broken the Sabbath, but said also that God was His Father, making Himself equal with God.

And this he asserted not by words merely, but by deeds, for not in speech alone, but also yet oftener by actions He declared it. Why so? Because they might object to His words and charge Him with arrogance, but when they saw the truth of His actions proved by results, and His power proclaimed by works, after that they could say nothing against Him.

But they who will not receive these words in a right mind assert, that Christ made not Himself equal to God, but that the Jews suspected this. Come then let us go over what has been said from the beginning. Tell me, did the Jews persecute Him, or did they not? It is clear to every one that they did. Did they persecute Him for this or for something else? It is again allowed that it was for this. Did He then break the Sabbath, or did He not? Against the fact that He did, no one can have anything to say. Did He call God His Father, or did He not call Him so? This too is true. Then the rest also follows by the same consequence; for as to call God His Father, to break the Sabbath, and to be persecuted by the Jews for the former and more especially for the latter reason, belonged not to a false imagination, but to actual fact, so to make Himself equal to God was a declaration of the same meaning.

And this one may see more clearly from what He had before said, for My Father works, and I work, is the expression of One declaring Himself equal to God. For in these words He has marked no difference. He said not, He works, and I minister, but, As He works, so work I; and has declared absolute Equality. But if He had not wished to establish this, and the Jews had supposed so without reason, He would not have allowed their minds to be deceived, but would have corrected this. Besides, the Evangelist would not have been silent on the subject, but would have plainly said that the Jews supposed so, but that Jesus did not make Himself equal to God. As in another place he does this very thing, when he perceives that something was said in one way, and understood in another; as, Destroy this Temple, said Christ, and in three days I will raise It up John 2:19; speaking of His Flesh. But the Jews, not understanding this, and supposing that the words were spoken of the Jewish Temple, said, Forty and six years was this temple in building, and will You rear it up in three days? Since then He said one thing, and they imagined another, (for He spoke of His Flesh, and they thought that the words were spoken of their Temple,) the Evangelist remarking on this, or rather correcting their imagination, goes on to say, But He spoke of the Temple of His Body. So that here also, if Christ had not made Himself equal with God, had not wished to establish this, and yet the Jews had imagined that He did, the writer would here also have corrected their supposition, and would have said, The Jews thought that He made Himself equal to God, but indeed He spoke not of equality. And this is done not in this place only, nor by this Evangelist only, but again elsewhere another Evangelist is seen to do the same. For when Christ warned His disciples, saying, Beware of the leaven of the Pharisees and Sadducees Matthew 16:6, and they reasoned among themselves, saying, It is because we have taken no bread, and He spoke of one thing, calling their doctrine leaven, but the disciples imagined another, supposing that the words were said of bread; it is not now the Evangelist who sets them right, but Christ Himself, speaking thus, How is it that you do not understand, that I spoke not to you concerning bread? But here there is nothing of the kind.

John 5:21

5. But men careless of their salvation give heed to none of these things; so great an evil is it to be in love with precedence. This has been the mother of heresies, this has confirmed the impiety of the heathen. For God desired that His invisible things should be understood by the creation of this world Romans 1:20, but they having left these and refused to come by this mode of teaching, cut out for themselves another way, and so were cast out from the true. And the Jews believed not because they received honor from one another, and sought not the honor which is from God. But let us, beloved, avoid this disease exceedingly and with all earnestness; for though we have ten thousand good qualities, this plague of vainglory is sufficient to bring them all to nought. John 5:44 If therefore we desire praise, let us seek the praise which is from God, for the praise of men of whatever kind it be, as soon as it has appeared has perished, or if it perish not, brings to us no profit, and often proceeds from a corrupt judgment. And what is there to be admired in the honor which is from men? Which young dancers enjoy, and abandoned women, and covetous and rapacious men? But he who is approved of God, is approved not with these, but with those holy men the Prophets and Apostles, who have shown forth an angelic life. If we feel any desire to lead multitudes about with us or be looked at by them, let us consider the matter apart by itself, and we shall find that it is utterly worthless. In fine, if you are fond of crowds, draw to yourself the host of angels, and become terrible to the devils, then shall you care nothing for mortal things, but shall tread all that is splendid underfoot as mire and clay; and shall clearly see that nothing so fits a soul for shame as the passion for glory; for it cannot, it cannot be, that the man who desires this should live the crucified life, as on the other hand it is not possible that the man who has trodden this underfoot should not tread down most other passions; for he who masters this will get the better of envy and covetousness, and all the grievous maladies. And how, says some one, shall we get the better of it? If we look to the other glory which is from heaven, and from which this kind strives to cast us out. For that heavenly glory both makes us honored here, and passes with us into the life which is to come, and delivers us from all fleshly slavery which we now most miserably serve, giving up ourselves entirely to earth and the things of earth. For if you go into the forum, if you enter into a house, into the streets, into the soldiers’ quarters, into inns, taverns, ships, islands, palaces, courts of justice, council chambers, you shall everywhere find anxiety for things present and belonging to this life, and each man laboring for these things, whether gone or coming, traveling or staying at home, voyaging, tilling lands, in the fields, in the cities, in a word, all. What hope then of salvation have we, when inhabiting God’s earth we care not for the things of God, when bidden to be aliens from earthly things we are aliens from heaven and citizens of earth? What can be worse than this insensibility, when hearing each day of the Judgment and of the Kingdom, we imitate the men in the days of Noah, and those of Sodom, waiting to learn all by actual experience? Yet for this purpose were all those things written, that if any one believe not that which is to come, he may, from what has already been, get certain proof of what shall be. Considering therefore these things, both the past and the future, let us at least take breath a little from this hard slavery, and make some account of our souls also, that we may obtain both present and future blessings; through the grace and lovingkindness of our Lord Jesus Christ, to whom, with the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.

Homily 39 on the Gospel of John

John 5:23-24

And how, says one, can he that sends and he that is sent be of the same essence? Again, you bring down the argument to carnal things, and perceivest not that all this has been said for no other purpose, but that we might know Him to be The Cause, and not fall into the error of Sabellius, and that in this manner the infirmity of the Jews might be healed, so that He might not be deemed an enemy of God; for they said, This man is not of God John 9:16, This man has not come from God. Now to remove this suspicion, high sayings did not contribute so much as the lowly, and therefore continually and everywhere He said that He had been sent; not that you might suppose that expression to be any lessening of His greatness, but in order to stop their mouths. And for this cause also He constantly betakes Himself to the Father, interposing moreover mention of His own high Parentage. For had He said all in proportion to His dignity, the Jews would not have received His words, since because of a few such expressions, they persecuted and oftentimes stoned Him; and if looking wholly to them He had used none but low expressions, many in after times might have been harmed. Wherefore He mingles and blends His teaching, both by these lowly sayings stopping, as I said, the mouths of the Jews, and also by expressions suited to His dignity banishing from men of sense any mean notion of what He had said, and proving that such a notion did not in any wise apply to Him at all.

John 5:28-29

And wherefore said He not, Marvel not that He is the Son of Man, for He is also the Son of God, but rather mentioned the resurrection? He did indeed put this above, by saying, shall hear the Voice of the Son of God. And if here He is silent on the matter, wonder not; for after mentioning a work which was proper to God, He then permits His hearers to collect from it that He was God, and the Son of God. For had this been continually asserted by Himself, it would at that time have offended them, but when proved by the argument of miracles, it rendered His doctrine less burdensome. So they who put together syllogisms, when having laid down their premises they have fairly proved the point in question, frequently do not draw the conclusion themselves, but to render their hearers more fairly disposed, and to make their victory more evident, cause the opponent himself to give the verdict, so that the by-standers may the rather agree with them when their opponents decide in their favor. When therefore He mentioned the resurrection of Lazarus, He spoke not of the Judgment (for it was not for this that Lazarus arose); but when He spoke generally He also added, that they that have done good shall go forth unto the resurrection of life, and they that have done evil unto the resurrection of judgment. Thus also John led on his hearers by speaking of the Judgment, and that he that believes not on the Son, shall not see life, but the wrath of God abides on him John 3:36: so too Himself led on Nicodemus: He that believes in the Son, He said to him, is not judged, but he that believes not is judged already John 3:18; and so here He mentions the Judgment-seat and the punishment which shall follow upon evil deeds. For because He had said above, He that hears My words and believes in Him that sent Me, is not judged, lest any one should imagine that this alone is sufficient for salvation, He adds also the result of man’s life, declaring that they which have done good shall come forth unto the resurrection of life, and they that have done evil unto the resurrection of judgment. Since then He had said that all the world should render account to Him, and that all at His Voice should rise again, a thing new and strange and even now disbelieved by many who seem to have believed, not to say by the Jews at that time, hear how He goes to prove it, again condescending to the infirmity of His hearers.

John 5:30

4. Yet after saying and doing so much, since they still were very weak He is not content, but by other expressions calms their disputatious temper, saying, I can of Myself do nothing; as I hear I judge, and My judgment is just, because I seek not My own will, but the will of Him which sent Me. For since He appeared to make some assertions strange and varying from those of the Prophets, (for they said that it is God who judges all the earth, that is, the human race; and this truth David everywhere loudly proclaimed, He shall judge the people in righteousness, and, God is a righteous Judge, strong and patient Psalm 96:10, and Psalm 7:11, Septuagint; as did all the Prophets and Moses; but Christ said, The Father judges no man, but has committed all judgment to the Son: an expression which was sufficient to perplex a Jew who heard it, and to make him in turn suspect Christ of being an enemy of God,) He here greatly condescends in His speech, and as far as their infirmity requires, in order to pluck up by the roots this pernicious opinion, and says, I can of Myself do nothing; that is, nothing strange, or unlike, or what the Father desires not will you see done or hear said by Me. And having before declared that He was the Son of Man, and because they supposed Him to be a man at that time, so also He puts [His expressions] here. As then when He said above, We speak that we have heard, and testify that we have seen; and when John said, What He has seen He testifies, and no man receives His testimony John 3:32; both expressions are used respecting exact knowledge, not concerning hearing and seeing merely; so in this place when He speaks of hearing, He declares nothing else than that it is impossible for Him to desire anything, save what the Father desires. Still He said not so plainly, (for they would not as yet have at once received it on hearing it thus asserted;) and how? In a manner very condescending and befitting a mere man, As I hear I judge. Again He uses these words in this place, not with reference to instruction, (for He said not, as I am taught, but as I hear😉 nor as though He needed to listen, (for not only did He not require to be taught, but He needed not even to listen;) but it was to declare the Unanimity and Identity of [His and the Father’s] decision, as though He had said, So I judge, as if it were the Father Himself that judged. Then He adds, and I know that My judgment is just, because I seek not My own will, but the will of Him that sent Me. What sayest Thou? Have You a will different from that of the Father? Yet in another place He says, As I and Thou are One, (speaking of will and unanimity,) grant to these also that they may be one in Us John 17:21; not verbally quoted; that is, in faith concerning Us. Do you see that the words which seem most humble are those which conceal a high meaning? For what He implies is of this kind: not that the will of the Father is one, and His own another; but that, as one will in one mind, so is My own will and My Father’s.

Homily 40 on the Gospel of John

John 5:31-32

1. If any one unpracticed in the art undertake to work a mine, he will get no gold, but confounding all aimlessly and together, will undergo a labor unprofitable and pernicious: so also they who understand not the method of Holy Scripture, nor search out its peculiarities and laws, but go over all its points carelessly and in one manner, will mix the gold with earth, and never discover the treasure which is laid up in it. I say this now because the passage before us contains much gold, not indeed manifest to view, but covered over with much obscurity, and therefore by digging and purifying we must arrive at the legitimate sense. For who would not at once be troubled at hearing Christ say, If I testify of Myself, My witness is not true; inasmuch as He often appears to have testified of Himself? For instance, conversing with the Samaritan woman He said, I Am that speak unto you: and in like manner to the blind man, It is He that talks with you John 9:37; and rebuking the Jews, You say, you blaspheme, because I said I am the Son of God. John 10:36 And in many other places besides He does this. If now all these assertions be false, what hope of salvation shall we have? And where shall we find truth when Truth Itself declares, My witness is not true? Nor does this appear to be the only contradiction; there is another not less than this. He says farther on, Though I bear witness of Myself, yet My witness is true John 8:14; which then, tell me, am I to receive, and which deem a falsehood? If we take them out thus [from the context] simply as they are said, without carefully considering the person to whom nor the cause for which they are said, nor any other like circumstances, they will both be falsehoods. For if His witness be not true, then this assertion is not true either, not merely the second, but the first also. What then is the meaning? We need great watchfulness, or rather the grace of God, that we rest not in the mere words; for thus the heretics err, because they enquire not into the object of the speaker nor the disposition of the hearers. If we add not these and other points besides, as times and places and the opinions of the listeners, many absurd consequences will follow.

What then is the meaning? The Jews were about to object to Him, If you bear witness concerning yourself, your witness is not true John 8:13: therefore He spoke these words in anticipation; as though He had said, You will surely say to Me, we believe you not; for no one that witnesses of himself is readily held trustworthy among men. So that the is not true must not be read absolutely, but with reference to their suspicions, as though He had said, to you it is not true; and so He uttered the words not looking to His own dignity, but to their secret thoughts. When He says, My witness is not true, He rebukes their opinion of Him, and the objection about to be urged by them against Him; but when He says, Though I bear witness of Myself, My witness is true John 8:14, He declares the very nature of the thing itself, namely, that as God they ought to deem Him trustworthy even when speaking of Himself. For since He had spoken of the resurrection of the dead, and of the judgment, and that he that believes in Him is not judged, but comes unto life, and that He shall sit to require account of all men, and that He has the same Authority and Power with the Father; and since He was about again otherwise to prove these things, He necessarily put their objection first. I told you, He says, that ‘as the Father raises the dead and quickens them, so the Son quickens whom He will’; I told you that ‘the Father judges no man, but has committed all judgment unto the Son’; I told you that men must ‘honor the Son as they honor the Father’; I told you that ‘he that honors not the Son honors not the Father’; I told you that ‘he that hears My words and believes them shall not see death, but has passed from death unto life’ John 5:24; not exactly quoted; that My voice shall raise the dead, some now, some hereafter; that I shall demand account from all men of their transgressions, that I shall judge righteously, and recompense those who have walked uprightly. Now since all these were assertions, since the things asserted were important, and since no clear proof of them had as yet been afforded to the Jews but one rather indistinct, He puts their objection first when He is about to proceed to establish His assertions, speaking somewhat in this way if not in these very words: Perhaps you will say, you assert all this, but you are not a credible witness, since you testify of yourself. First then checking their disputatious spirit by setting forth what they would say, and showing that He knew the secrets of their hearts, and giving this first proof of His power, after stating the objection He supplies other proofs clear and indisputable, producing three witnesses to what He said, namely, the works wrought by Him, the witness of the Father, and the preaching of John. And He puts first the less important witness of John. For after saying, There is another that bears witness of Me, and I know that his witness is true, He adds,

John 5:33

2. What then, says some one, if John bore witness partially. That the Jews might not assert this, see how He removes this suspicion. For He said not, John testified of Me, but, You first sent to John, and you would not have sent had ye not deemed him trustworthy. Nay, what is more, they had sent not to ask him about Christ, but about himself, and the man whom they deemed trustworthy in what related to himself they would much more deem so in what related to another. For it is, so to speak, the nature of us all not to give so much credit to those who speak of themselves as to those who speak of others; yet him they deemed so trustworthy as not to require even concerning himself any other testimony. For they who were sent said not, What do you say concerning Christ? but, Who are you? What do you say of yourself? So great admiration felt they for the man. Now to all this Christ made allusion by saying, You sent unto John. And on this account the Evangelist has not merely related that they sent, but is exact as to the persons sent that they were Priests and of the Pharisees, not common or abject persons, nor such as might be corrupted or cheated, but men able to understand exactly what he said.

John 5:34

Why then have You brought forward that of John? His testimony was not the testimony of man, for, says he, He that sent me to baptize with water, He said to me. John 1:33 So that John’s testimony was the testimony of God; for having learned from Him he said what he did. But that none should ask, Whence is it clear that he learned from God? and stop at this, He abundantly silences them by still addressing Himself to their thoughts. For neither was it likely that many would know these things; they had hitherto given heed unto John as to one who spoke of himself, and therefore Christ says, I receive not testimony from man. And that the Jews might not ask, And if You were not about to receive the testimony of man, and by it to strengthen Yourself, why have You brought forward this man’s testimony? see how He corrects this contradiction by what He adds. For after saying, I receive not testimony from man, He has added,

Homily 41 on the Gospel of John

John 5:39-40

1. Beloved, let us make great account of spiritual things, and not think that it is sufficient for us to salvation to pursue them anyhow. For if in things of this life a man can gain no great profit if he conduct them in an indifferent and chance way, much more will this be the case in spiritual things, since these require yet greater attention. Wherefore Christ when He referred the Jews to the Scriptures, sent them not to a mere reading, but a careful and considerate search; for He said not, Read the Scriptures, but, Search the Scriptures. Since the sayings relating to Him required great attention, (for they had been concealed from the beginning for the advantage of the men of that time,) He bids them now dig down with care that they might be able to discover what lay in the depth below. These sayings were not on the surface, nor were they cast forth to open view, but lay like some treasure hidden very deep. Now he that searches for hidden things, except he seek them with care and toil, will never find the object of his search. For which cause He said, Search the Scriptures, because in them ye think you have eternal life. He said not, You have, but ye think, showing that they gained from them nothing great or high, expecting as they did to be saved by the mere reading, without the addition of faith. What He says therefore is of this kind: Do ye not admire the Scriptures, do ye not think that they are the causes of all life? By these I confirm My claims now, for they are they which testify of Me, yet ye will not come to Me that you may have eternal life. It was thus with good reason that He said, ye think, because they would not obey, but merely prided themselves on the bare reading. Then lest owing to His very tender care He should incur among them the suspicion of vainglory, and because He desired to be believed by them, should be deemed to be seeking His own; (for He reminded them of the words of John, and of the witness of God, and of His own works, and said all He could to draw them to Him, and promised them life; ) since, I say, it was likely that many would suspect that He spoke these things from a desire of glory, hear what He says:

John 5:45-47

And whence, says some one, is it clear that Moses will accuse us, and that you are not a boaster? What have you to do with Moses? You have broken the Sabbath which he ordained that we should keep; how then should he accuse us? And how does it appear that we shall believe in another who comes in his own name? All these assertions you make without evidence. Now in truth all these points are proved above. For (Christ would reply) since it is acknowledged that I came from God, both by the works, by the voice of John, and by the testimony of the Father, it is evident that Moses will accuse the Jews. For what says he? If a man come doing miracles and leading you to God, and truly foretelling things future, you must hearken unto him with all readiness. Now Christ had done all this. He wrought miracles in very truth, He drew all men to God, and (so that He ) caused accomplishment to follow His predictions.

Homily 42 on the Gospel of John

John 6:1-4

After these things Jesus went over the sea of Galilee, into the parts of Tiberias. And a great multitude followed Him, because they saw the miracles which He did on them that were diseased. And Jesus departed into a mountain, and there sat with His disciples. And the Passover of the Jews was near.

1. Beloved, let us not contend with violent men, but learn when the doing so brings no hurt to our virtue to give place to their evil counsels; for so all their hardihood is checked. As darts when they fall upon a firm, hard, and resisting substance, rebound with great violence on those who throw them, but when the violence of the cast has nothing to oppose it, it soon becomes weaker and ceases, so is it with insolent men; when we contend with them they become the fiercer, but when we yield and give ground, we easily abate all their madness. Wherefore the Lord when He knew that the Pharisees had heard that Jesus made and baptized more disciples than John, went into Galilee, to quench their envy, and to soften by His retirement the wrath which was likely to be engendered by these reports. And when He departed for the second time into Galilee, He comes not to the same places as before; for He went not to Cana, but to the other side of the sea, and great multitudes followed Him, beholding the miracles which He did. What miracles? Why does he not mention them specifically? Because this Evangelist most of all was desirous of employing the greater part of his book on the discourses and sermons [of Christ]. Observe, for instance, how for a whole year, or rather how even now at the feast of the Passover, he has given us no more information on the head of miracles, than merely that He healed the paralytic and the nobleman’s son. Because he was not anxious to enumerate them all, (that would have been impossible,) but of many and great to record a few.

John 6:4

And the Passover, a feast of the Jews, was near.

How then, says some one, does He not go up unto the feast, but, when all are pressing to Jerusalem, goes Himself into Galilee, and not Himself alone, but takes His disciples with Him, and proceeds thence to Capernaum? Because henceforth He was quietly annulling the Law, taking occasion from the wickedness of. the Jews.

John 6:7

Moreover we must observe this, that when there is any wrong suspicion, the writer straightway very carefully corrects it. As then in this place that the hearers might not form any such suspicion, he adds the corrective, saying, For He Himself knew what He would do: so also in that other place, when He says, that the Jews persecuted Him, because He not only had broken the Sabbath, but said also that God was His Father, making Himself equal with God, had there not been the assertion of Christ Himself confirmed by His works, he would there also have subjoined this correction. For if even in words which Christ speaks the Evangelist is careful that none should have suspicions, much more in cases where others were speaking of Him would he have looked closely, had he perceived that an improper opinion prevailed concerning Him. But he did not so, for he knew that this was His meaning, and immovable decree. Therefore after saying, making Himself equal with God, he used not any such correction; for the matter spoken of was not an erroneous fancy of theirs, but His own assertion ratified by His works. Philip then having been questioned,

Homily 43 on the Gospel of John

John 6:25

The Jews under the guidance of Moses passed over the Red Sea, but that case is widely different from this. He did all with prayer and as a servant, but Christ with absolute power. There when the south wind blew, the water yielded so as to make them pass over on dry land, but here the miracle was greater. Exodus 14:21 For the sea retaining its proper nature so bare its Lord upon its surface, thus testifying to the Scripture which says, Who walks upon the sea as upon a pavement. Job 9:8

Homily 44 on the Gospel of John

John 6:26-27

These passages show a yet more decided opposition as to the letter; we must therefore now bring forward the solution. What then must be our reply? That to take no thought, does not mean not to work, but not to be nailed to the things of this life; that is, to take no care for tomorrow’s ease, but to deem that superfluous. For a man may do no work, and (yet) lay up treasure for the morrow; and a man may work, yet be careful for nothing; for carefulness and work are not the same thing; it is not as trusting to his work that a man works, but, that he may impart to him that needs. And that too which was said to Martha refers not to works and working, but to this, that it is our duty to know the right season, and not to spend on carnal things the time proper for listening. Thus Christ spoke not the words as urging her to idleness, but to rivet her to listening. I came, says He, to teach you needful things, but you are anxious about a meal. Do you desire to receive Me, and to provide for Me a costly table? Provide another sort of entertainment, by giving me a ready hearing, and by imitating your sister’s longing for instruction. He said not this to forbid her hospitality, (away with the thought! How could that be?) but to show that she ought not in the season for listening be busy about other matters. For to say, Labor not for the meat that perishes, is not the expression of one implying that we ought to be idle; (in fact, this most especially is meat that perishes, for idleness is wont to teach all wickedness😉 but that we ought to work, and to impart. This is meat that never perishes; but if any be idle and gluttonous, and cares for luxury, that man works for the meat that perishes. So too, if a man by his labor should feed Christ, and give Him drink, and clothe Him, who so senseless and mad as to say that such an one labors for the meat that perishes, when there is for this the promise of the kingdom that is to come, and of those good things? This meat endures forever. But at that time, since the multitudes made no account of filth, nor sought to learn who it was that did these things, and by what power, but desired one thing only, to fill their bellies without working; Christ with good reason called such food, meat that perishes. I fed, He says, your bodies, that after this ye might seek that other food which endures, which nourishes the soul; but you again run after that which is earthy. Therefore ye do not understand that I lead you not to this imperfect food, but to that which gives not temporal but eternal life, which nourishes not the body but the soul. Then when He had uttered such great words concerning Himself, and had said that He would give this food, in order that what was spoken might not stand in their way, to make His saying credible He attributes the supply to the Father. For after saying, Which the Son of Man shall give you; He adds, Him has God the Father sealed, that is, has sent Him for this purpose, that He might bring the food to you. The saying also admits of another interpretation; for in another place Christ says, He that hears My words, has set to his seal that God is true John 3:33, that is, has showed forth undeniably. Which indeed the expression seems to me to hint at even in this place, for the Father has sealed, is nothing else than has declared, has revealed by His testimony. He in fact declared Himself too, but since He was speaking to Jews, He brought forward the testimony of the Father.

Homily 45 on the Gospel of John

John 6:28-30

1. There is nothing worse, nothing more shameful, than gluttony; it makes the mind gross, and the soul carnal; it blinds, and permits not to see clearly. Observe, for instance, how this is the case with the Jews; for because they were intent upon gluttony, entirely occupied with worldly things, and without any spiritual thoughts, though Christ leads them on by ten thousand sayings, sharp and at the same time forbearing, even thus they arise not, but continue groveling below. For consider; He said to them, You seek Me, not because ye saw the miracles, but because ye did eat of the bread, and were filled; He touched them by the reproof, He showed them what food they ought to seek, saying, Labor not for the meat that perishes; He set before them the prize, saying, but that which endures unto everlasting life; then provided a remedy for what might have been an objection, by declaring that He was sent from the Father.

John 6:32

Why said He not, It was not Moses that gave it to you, but I; but puts God in the place of Moses, and Himself instead of manna? Because the infirmity of His hearers was great. As is seen from what follows. For not even when He had spoken thus did He secure their attention, although He said at first, You seek Me, not because ye saw the miracle, but because ye did eat of the loaves, and were filled. John 6:26 Now because they sought these (carnal) things, He would have corrected them by His succeeding words, yet not even so did they desist. When He promised the Samaritan woman that He would give her the water, He made no mention of the Father. What says He? If you knew who it is that says unto you, Give Me to drink, you would have asked of Him, and He would have given unto you living water John 4:10; and again, The water which I shall give. He referrs her not to The Father. But here He makes mention of The Father, that you may understand how great was the faith of the Samaritan woman, and how great the infirmity of the Jews.

Was then the manna not from heaven? How then is it said to be from heaven? In the same manner as Scripture speaks of fowls of heaven Psalm 8:8; and again, The Lord thundered from heaven. Psalm 18:13 And He calls that other the true bread, not because the miracle of the manna was false, but because it was a type, and not the very truth. But in mentioning Moses, He does not compare Himself to him, for the Jews did not as yet prefer Him to Moses, of whom they still had a higher opinion. So that after saying, Moses gave not, He adds not that I give, but says that The Father, and not Moses, gives. They, when they heard this, replied, Give us this bread to eat; for they yet thought that it was something material, they yet expected to gratify their appetites, and so hastily ran to Him. What does Christ? Leading them on little by little, He says,

John 6:33

The bread of God is He which comes down from heaven, and gives life unto the world.

Not, says He, to Jews alone, but to all the world, not mere food, but life, another and an altered life. He calls it life, because they all were dead in sins. Yet they still kept downward bent, saying,

John 6:35-36

I am the bread of life. Now He proceeds to commit unto them mysteries. And first He discourses of His Godhead, saying, I am the bread of life. For this is not spoken of His Body, (concerning that He says towards the end, And the bread which I shall give is My flesh,) but at present it referrs to His Godhead. For That, through God the Word, is Bread, as this bread also, through the Spirit descending on it, is made Heavenly Bread. Here He uses not witnesses, as in His former address, for He had the miracle of the loaves to witness to Him, and the Jews themselves for a while pretending to believe Him; in the former case they opposed and accused Him. This is the reason why here He declares Himself. But they, since they expected to enjoy a carnal feast, were not disturbed until they gave up their hope. Yet not for that was Christ silent, but uttered many words of reproof. For they, who while they were eating called Him a Prophet, were here offended, and called Him the carpenter’s son; not so while they ate the loaves, then they said, He is The Prophet, and desired to make Him a king. Now they seemed to be indignant at His asserting that He came down from heaven, but in truth it was not this that caused their indignation, but the thought that they should not enjoy a material table. Had they been really indignant, they ought to have asked and enquired how He was the bread of life, how He had come down from heaven; but now they do not this, but murmur. And that it was not this which offended them is plain from another circumstance. When He said, My Father gives you the bread, they exclaimed not, Beseech Him that He give; but what? Give us that bread; yet He said not, I give, but, My Father gives; nevertheless, they, from desire of the food, thought Him worthy to be trusted to for its supply. Now how should they, who deemed Him worthy of their trust for giving, be afterward offended when they also heard that the Father gives? What is the reason? It is that when they heard that they were not to eat, they again disbelieved, and put forth by way of a cloak for their disbelief, that it was a high saying. Wherefore He says, You have seen Me, and believe not John 5:39; alluding partly to His miracles, partly to the testimony from the Scriptures; For they, He says, are they which testify of Me c. v. 43, 44; and, I have come in My Father’s Name, and you receive Me not; and, How can you believe which receive honor of men?

Homily 46 on the Gospel of John

John 6:41-52

The Jews then murmured at Him, because He said, I am the Bread which came down from heaven; and they said, Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that He says, I came down from heaven?

1.  Whose god is their belly, and whose glory is in their shame Philippians 3:19, said Paul of certain persons, writing to the Philippians. Now that the Jews were of this character is clear, both from what has gone before, and from what they came and said to Christ. For when He gave them bread, and filled their bellies, they said that He was a Prophet, and sought to make Him a King: but when He taught them concerning spiritual food, concerning eternal life, when He led them away from objects of sense, and spoke to them of a resurrection, and raised their thoughts to higher matters, when most they ought to have admired, they murmur and start away. And yet, if He was that Prophet as they before asserted, declaring that he it was of whom Moses had said, A Prophet shall the Lord your God raise up unto you of your brethren like me, unto Him shall you hearken Deuteronomy 18:15; they ought to have hearkened to Him when He said, I came down from heaven; yet they hearkened not, but murmured. They still reverenced Him, because the miracle of the loaves was recent, and therefore they did not openly gainsay Him, but by murmuring expressed their displeasure, that He did not give them the meal which they desired. And murmuring they said, Is not this the son of Joseph? Whence it is plain, that as yet they knew not of His strange and marvelous Generation. And so they still say that He is the son of Joseph, and are not rebuked; and He says not to them, I am not the Son of Joseph; not because He was his son, but because they were not as yet able to hear of that marvelous Birth. And if they could not bear to hear in plain terms of His birth according to the flesh, much less could they hear of that ineffable Birth which is from above. If He revealed not that which was lower to them, much less would He commit to them the other. Although this greatly offended them, that He was born from a mean and common father, still He revealed not to them the truth, lest in removing one cause of offense He should create another. What then said He when they murmured?

Homily 47 on the Gospel of John

John 6:53-54

1. When we converse of spiritual things, let there be nothing secular in our souls, nothing earthy, let all such thoughts retire, and be banished, and let us be entirely given up to the hearing the divine oracles only. For if at the arrival of a king all confusion is driven away, much more when the Spirit speaks with us do we need great stillness, great awe. And worthy of awe is that which is said today. How it is so, hear. Verily I say unto you, Except a man eat My flesh, and drink My blood, he has not eternal life in him. Since the Jews had before asserted that this was impossible, He shows not only that it is not impossible, but that it is absolutely necessary. Wherefore He adds, He that eats My flesh and drinks My blood, has eternal life.

John 6:58

Continually does He handle the same point, so as to imprint it on the understanding of the hearers, (for the teaching on these points was a kind of final teaching,) and to confirm the doctrine of the Resurrection and of eternal life. Wherefore He mentions the Resurrection since He promises eternal life, showing that that life is not now, but after the Resurrection. And whence, says some one, are these things clear? From the Scriptures; to them He everywhere referrs the Jews, bidding them learn these things from them. And by saying, Which gives life to the world, He incites them to jealousy, that from very vexation that others should enjoy the gift, they may not stay without. And continually He reminds them of the manna, showing the difference, (between it and His bread,) and guiding them to the faith; for if He was able to support their life for forty years without harvest, or grain, or other things in course; much more now will He be able to do so, as having come for greater ends. Moreover, if those things were but types, and yet men collected what came down without sweat or labor; much more shall this be the case, where the difference is great both in the never dying, and in the enjoying the true life. And rightly has He spoken often of life, since this is desired by men, and nothing is so pleasing to them as not to die. Since even under the old Covenant, this was the promise, length of life and many days, but now it is not length merely, but life having no end. He desires at the same time to show, that He now revokes the punishment caused by sin, annulling that sentence which condemns to death, and bringing in not life merely, but life eternal, contrariwise to the former things.

John 6:68-69

Do you see that it was not the words that caused offense, but the heedlessness, and sloth, and wrong-mindedness of the hearers? For even had He not spoken, they would have been offended, and would not have ceased to be ever anxious about bodily food, ever nailed to earth. Besides, the disciples heard at the same time with the others, yet they declared an opinion contrary to theirs, saying, To whom shall we go? An expression indicating much affection, for it shows that their Teacher was more precious to them than anything, than father or mother, or any possessions, and that if they withdrew from Him, they had not then whither to flee. Then lest it should seem that he had said, to whom shall we go? because there were none that would receive them, he straightway added, You have the words of eternal life. For the Jews listened carnally, and with human reasonings, but the disciples spiritually, and committing all to faith. Wherefore Christ said, The words which I have spoken unto you are spirit; that is, do not suppose that the teaching of My words is subject to the rule of material consequences, or to the necessity of created things. Things spiritual are not of this nature, nor endure to submit to the laws of earth. This also Paul declares, saying, Say not in your heart, Who shall ascend into heaven? (that is, to bring Christ down;) or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) Romans 10:6-7

You have the words of eternal life. These men already admitted the Resurrection, and all the apportionment which shall be there. And observe the brotherly and affectionate man, how he makes answer for all the band. For he said not, I know, but, We know. Or rather, observe how he goes to the very words of his Teacher, not speaking as did the Jews. They said, This is the son of Joseph; but he said, You are the Christ, the Son of the living God; and You have the words of eternal life; having perhaps heard Him say, He that believes in Me has eternal life, and I will raise him up at the last day. For he showed that he retained all that had been said, by recalling the very words. What then did Christ? He neither praised nor expressed admiration of Peter, though He had elsewhere done so; but what says He?

Homily 48 on the Gospel of John

John 7:1-2

After these things Jesus walked in Galilee; for He would not walk in Jewry, because the Jews sought to kill Him. Now the Jews‘ feast of tabernacles was at hand.

1. Nothing is worse than envy and malice; through these death entered into the world. For when the devil saw man honored, he endured not his prosperity, but used every means to destroy him. Wisdom 2:24 And from the same root one may everywhere see this same fruit produced. Thus Abel was slain; thus David, with many other just men, was like to have been so; from this also the Jews became Christ-slayers. And declaring this the Evangelist said, After these things Jesus walked in Galilee; for He had not power to walk in Jewry, because the Jews sought to kill Him. What do you say, O blessed John? Had not He power, who was able to do all that He would? He that said, Whom do you seek? John 18:6 and cast them backward? He who was present, yet not seen John 21:4, had not He power? How then afterwards did He come among them in the midst of the temple, in the midst of the feast, when there was an assembly, when they that longed for murder were present, and utter those sayings which enraged them yet the more? Yea, this at least men marveled at, saying, Is not this He, whom they seek to kill? And, lo, He speaks boldly, and they say nothing unto Him. Ver. 25, 26 What mean these riddles? Away with the word! The Evangelist spoke not so that he might be supposed to utter riddles, but to make it plain that He shows proofs both of His Godhead and His Manhood. For when he says, that He had not power, he speaks of Him as a man, doing many things after the manner of men; but when he says, that He stood in the midst of them, and they seized Him not, he shows to us the power of the Godhead, (as man He fled, as God He appeared,) and in both cases he speaks truly. To be in the midst of those who were plotting against Him, and yet not be seized by them, showed His unrivaled and irresistible nature; to yield strengthened and authenticated the Dispensation, that neither Paul of Samosata, nor Marcion, nor those affected with their maladies, might have anything to say. By this then he stops all their mouths.

After these things was the Jews‘ feast of tabernacles. The words, after these things, mean only, that the writer has here been concise, and has passed over a long interval of time, as is clear from this circumstance. When Christ sat on the mountain, he says, that it was the feast of the Passover; while here the writer mentions the feast of tabernacles, and during the five months has neither related or taught us anything else, except the miracle of the loaves, and the sermon made to those who ate them. Yet He ceased not to work miracles, and to converse, both in the day, and in the evening, and oftentimes at night; at least, it was thus that He presided over His disciples, as all the Evangelists tell us. Why then have they omitted that interval? Because it was impossible to recount everything fully, and moreover, because they were anxious to mention those points which were followed by any fault-finding or gainsaying of the Jews. There were many circumstances like those which here are omitted; for that He raised the dead, healed the sick, and was admired, they have frequently recorded; but when they have anything uncommon to tell, when they have to describe any charge seemingly put forth against Him, these things they set down; such as this now, that His brethren believed Him not. For a circumstance like this brings with it no slight suspicion, and it is worth our while to admire their truth-loving disposition, how they are not ashamed to relate things which seem to bring disgrace upon their Teacher, but have been even more anxious to report these than other matters. For instance, the writer having passed by many signs and wonders and sermons, has sprung at once to this.

John 7:6

My time is not yet come.

He here seems to me to hint at something other than He expresses; perhaps in their envy they designed to deliver Him up to the Jews; and pointing out this to them, He says, My time is not yet come, that is, the time of the Cross and the Death, why then hasten ye to slay Me before the time?

But your time is always ready.

As though He had said, Though you be ever with the Jews, they will not slay you who desire the same things with them; but Me they will straightway wish to kill. So that it is ever your time to be with them without danger, but My time is when the season of the Cross is at hand, when I must die. For that this was His meaning, He showed by what followed.

John 7:8

To show that He said these things not as needing them, or desiring to be flattered by them, but permitting them to do what pertained to Jews. How then, says some one, went He up after saying, ‘I go not up’? He said not, once for all, I go not up, but, now, that is, not with you.

Homily 49 on the Gospel of John

John 7:9-10

1. The things done by Christ after the manner of men, are not so done only to establish the Incarnation, but also to educate us for virtue. For had He done all as God, how could we have known, on falling in with such things as we wished not, what we must do? As, for instance, when He was in this very place, and the Jews would have killed Him, He came into the midst of them, and so appeased the tumult. Now had He done this continually, how should we, not being able to do so, and yet falling into the like case, have known in what way we ought to deal with the matter, whether to perish at once, or even to use some contrivance in order that the word might go forward? Since, therefore, we who have no power could not have understood what to do on coming into the midst of our foes, on this account we are taught this very thing by Him. For, says the Evangelist, Jesus, when He had said these words, abode in Galilee; but when His brethren had gone up, then went He up also unto the feast, not openly, but as it were in secret. The expression, when His brethren had gone up, is that of one showing that He chose not to go up with them. On which account He abode where He was, and manifested not Himself, although they in a manner urged Him to do so. But why did He, who ever spoke openly, do so now as it were in secret? The writer says not secretly, but, as it were in secret. For thus, as I have said, He seemed to be instructing us how to manage matters. And, apart from this, it was not the same to come among them when heated and restive, as to do so afterwards when the feast was ended.

John 7:11

Then the Jews sought Him, and said, Where is He?

Excellent truly the good deeds at their feasts! They are eager for murder, and wish to seize Him, even during the feast. At least, in another place they speak thus, Think ye that He will not come to the feast? John 11:56; and here they said, Where is He? Through their excessive hatred and enmity they would not even call Him by name. Great was their reverence towards the feast, great their caution. By occasion of the very feast they wished to entrap Him!

John 7:13

Howbeit no man spoke openly of Him for fear of the Jews.

Do you see everywhere the ruling body corrupted, and the ruled sound indeed in judgment, but not having that proper courage which a multitude especially lacks?

John 7:19

And what connection, says some one, has this, or what has this to do with what was said before? The Jews brought against Him two accusations; one, that He broke the Sabbath; the other, that He called God His Father, making Himself equal with God. And that this was no imagination of theirs, but His own declared judgment, and that He spoke not as do the many, but in a special and peculiar sense, is clear from this circumstance. Many often called God their Father; as Have we not all one Father, has not one God created us? Malachi 2:10, but not for that was the people equal to God, on which account the hearers were not offended. As then when the Jews said, This man is not from God, He often healed them, and made defense for the violation of the Sabbath; so now had the sense they assigned to His words been according to their imagination, not according to His intention, He would have corrected them, and said, Why suppose ye Me equal to God? I am not equal; yet He said nothing of the kind, but, on the contrary, declared by what followed, that He is equal. For, As the Father raises up the dead, and quickens them, so also the Son John 5:21; and That all may honor the Son as they honor the Father; and The works which He does, the same does the Son likewise; all these go to establish His equality. Again, concerning the Law He says, Think not that I have come to destroy the Law or the Prophets. Matthew 5:17 Thus He knows how to remove evil suspicions which are in their minds; but in this place He not only does not remove, but even confirms their suspicion of His equality. On which account also, when they said in another place, You make yourself God, He did not remove their suspicion, but even confirmed it, saying, That ye may know that the Son of Man has power on earth to forgive sins, He says to the sick of the palsy, Take up your bed, and walk. Matthew 9:6 This then He first aimed at, to make Himself equal with God, showing that He was not God’s adversary, but that He said the same and taught the same with Him, and afterwards He sets Himself to the breach of the Sabbath, saying, Did not Moses give you the Law, and none of you keeps the Law? As though He had said, The Law says, You shall not kill; but you kill, and yet accuse Me as transgressing the Law. But wherefore says He, None of you? Because they all sought to kill Him. And if, He says, I even have broken the Law, it was in saving a man, but you transgress it for evil. And if My action was even a transgression, yet it was in order to save, and I ought not to be judged by you who transgress in the greatest matters. For your conduct is a subverting of the whole Law. Then also He presses it farther, although He had said many things to them before, but at that former time He spoke after a loftier manner, and more suitably to His own dignity, while now He speaks more humbly. Wherefore? Because He would not continually irritate them. At present their anger had become intense, and they went on to murder. And therefore He continues to check them in these two ways, by reproving their evil daring, and saying, Why go ye about to kill Me? and by modestly calling Himself, A Man that has told you the truth John 8:40, and by showing that murderers in heart are not worthy to judge others. And observe both the humility of Christ’s question, and the insolence of their answer.

Homily 50 on the Gospel of John

John 7:34

You shall seek Me, He says, (not only you shall not forget Me, but you shall even seek Me,) and shall not find Me.

3. And when did the Jews seek Him? Luke says that the women mourned over Him, and it is probable that many others, both at the time and when the city was taken, remembered Christ and His miracles, and sought His presence. Luke 23:49 Now all this He added, desiring to attract them. For the facts that the time left was short, that He should after His departure be regretfully desired by them, and that they should not then be able to find Him, were all together sufficient to persuade them to come to Him. For had it not been that His presence should with regret be desired by them, He would not have seemed to them to be saying any great thing; if, again, it was about to be desired, and they able to find Him, neither so would this have disturbed them.  Again, had He been about to stay with them a long time, so also they would have been remiss. But now He in every way compels and terrifies them. And the, I go to Him that sent Me, is the expression of one declaring that no harm will happen to Him from their plotting, and that His Passion was voluntary. Wherefore now He uttered two predictions, that after a little while He should depart, and that they should not come to Him; a thing which belonged not to human intelligence, the foretelling His own death. Hear for instance, David saying, Lord, make me to know mine end and the number of my days, what it is, that I may know what time I have. Psalm 39:4 There is no man at all that knows this; and by one the other is confirmed. And I think that He speaks this covertly to the servants, and directs His discourse to them, thus specially attracting them, by showing them that He knew the cause of their arrival. As though He had said, Wait a little, and I shall depart.

John 7:35

Then said the Jews among themselves, Whither will he go?

Yet they who had wished to be rid of Him, who did all in their power not to see Him, ought not to have asked this question, but to have said, we are glad of it, when will the departure take place? but they were somewhat affected at His words, and with foolish suspicion question one another, whither will he go?

Will he go unto the dispersion of the Gentiles?

What is, the dispersion of the Gentiles? The Jews gave this name to other nations, because they were everywhere scattered and mingled fearlessly with one another. And this reproach they themselves afterwards endured, for they too were a dispersion. For of old all their nation was collected into one place, and you could not anywhere find a Jew, except in Palestine only; wherefore they called the Gentiles a dispersion, reproaching them, and boasting concerning themselves. What then means, Whither I go ye cannot come? For all nations at that time had intercourse with them, and there were Jews everywhere. He would not therefore, if He had meant the Gentiles, have said, Where ye cannot come. After saying, Will he go to the dispersion of the Gentiles? they did not add, and ruin, but, and teach them. To such a degree had they abated their anger, and believed His words; for they would not, had they not believed, have enquired among themselves what the saying was.

These words were spoken indeed to the Jews, but fear there is lest they be suited to us also, that where He is we cannot come on account of our life being full of sins. For concerning the disciples He says, I will that they also be with Me where I am John 17:24, but concerning ourselves, I dread lest the contrary be said, that, Where I am, you cannot come. For when we act contrary to the commandments, how can we go to that place? Even in the present life, if any soldier act unworthily towards his king, he will not be able to see the king, but being deprived of his authority will suffer the severest punishment; if therefore we steal, or covet, if we wrong or strike others, if we work not deeds of mercy, we shall not be able to go there, but shall suffer what happened to the virgins. For where He was, they were not able to enter in, but retired, their lamps having gone out, that is, grace having left them. For we can, if we will, increase the brightness of that flame which we received straightway by the grace of the Spirit; but if we will not do this, we shall lose it, and when that is quenched, there will be nothing else than darkness in our souls; since, as while a lamp is burning the light is strong, so when it is extinguished there is nothing but gloom. Wherefore the Apostle says, Quench not the Spirit. 1 Thessalonians 5:19 And It is quenched when It has not oil, when there is any violent gust of wind, when It is cramped and confined, (for so fire is quenched,) and It is cramped by worldly cares, and quenched by evil desires. In addition to the causes we have mentioned, nothing quenches It so much as inhumanity, cruelty, and rapine. For when, besides having no oil, we pour upon it cold water, (for covetousness is this, which chills with despondency the souls of those we wrong,) whence shall it be kindled again? We shall depart, therefore, carrying dust and ashes with us, and having much smoke to convict us of having had lamps and of having extinguished them; for where there is smoke, there needs must have been fire which has been quenched. May none of us ever hear that word, I know you not. Matthew 25:12 And whence shall we hear that word, but from this, if ever we see a poor man, and are as though we saw him not? If we will not know Christ when He is an hungered, He too will not know us when we entreat His mercy. And with justice; for how shall he who neglects the afflicted, and gives not of that which is his own, how shall he seek to receive of that which is not his own? Wherefore, I entreat you, let us do and contrive everything, so that oil fail not us, but that we may trim our lamps, and enter with the Bridegroom into the bride-chamber. To which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost be glory, now and ever and world without end. Amen.

Homily 51 on the Gospel of John

John 7:44

Knowing then this, let us never plot against others, aware that by so doing we whet the sword against ourselves, and inflict upon ourselves the deeper wound. Hath any one grieved you, and desires thou to avenge yourself on him? Avenge not yourself; so shall you be able to be avenged; but if you avenge yourself, you are not avenged. Think not that this is a riddle, but a true saying. How, and in what way? Because if you avenge not yourself on him, you make God his enemy; but if you avenge yourself, no longer so. Vengeance is Mine, I will repay, says the Lord. Romans 12:19 For if we have servants, and they having quarreled with each other, do not give place to us for judgment and for punishment, but take it upon themselves; though they come to us ten thousand times, we not only shall not avenge them, but shall even be angry with them, saying, Thou runaway, you flogging-post, you ought to have submitted all to us, but since you have prevented us and avenged yourself, trouble us no farther; much more shall God, who has bidden us commit all unto Him, say this. For how can it be otherwise than absurd, when we demand from our servants so much minding of wisdom and obedience, but will not yield to our Master in those matters in which we desire our domestics to yield to us? This I say because of your readiness to inflict punishment one upon another. The truly wise man ought not to do this even, but to pardon and forgive offenses, though there were not that great reward proposed, the receiving in return forgiveness. For, tell me, if you condemn one who has sinned, wherefore do you sin yourself, and fall into the same fault? Hath he insulted? Insult not thou again, or you have insulted yourself. Hath he struck? Strike not thou again, for then there is no difference between you. Hath he vexed you? Vex him not again, for the profit is nothing, and you will in your turn be placed on an equality with those who have wronged you. Thus, if you bear with meekness and gentleness, you shall be able to reprove your enemy, to shame him, to weary him of being angry. No man cures evil with evil, but evil with good. These rules of wisdom give some of the heathen; now if there be such wisdom among the foolish heathen, let us be ashamed to show ourselves inferior to them. Many of them have been injured, and have borne it; many have been maliciously accused, and not defended themselves; have been plotted against, and have repaid by benefits. And there is no small fear lest some of them be found in their lives to be greater than we, and so render our punishment severer. For when we who have partaken of the Spirit, we who look for the Kingdom, who follow wisdom for the sake of heavenly things, who fear (not) hell, and are bidden to become angels, who enjoy the Mysteries; when we reach not to the virtue unto which they have attained, what pardon shall we have? If we must go beyond the Jews, (for, Unless your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of Heaven Matthew 5:20) much more the heathen; if the Pharisees, much more the unbelievers. Since if when we go not beyond the righteousness of the Jews, the Kingdom is shut against us, how shall we be able to attain unto it when we prove ourselves worse than the heathen? Let us then cast out all bitterness, and wrath, and anger. To speak the same things, to me indeed is not grievous, but for you it is safe, Philippians 3:1 For physicians also often use the same remedy, and we will not cease from sounding the same things in your ears, reminding, teaching, exhorting, for great is the tumult of worldly things, and it causes in us forgetfulness, and we have need of continual teaching. Let us then, in order that we meet not together in this place uselessly and in vain, exhibit the proof which is by works, that so we may obtain the good things to come, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost be glory, now and ever and world without end. Amen.

Homily 52 on the Gospel of John

John 8:12

I am the light of the world.

Not of Galilee, not of Palestine, nor of Judæa. What then say the Jews?

John 8:18

4. This let us avoid, and glorify the Son. Had He not been of the same Nature, He would not have spoken thus. For had He merely taught, but been of different Substance, a man might not have known Him, and yet have known the Father; and again, it would not have been that one who knew Him, would have altogether known the Father; for neither does one who knows a man know an Angel. Yes, replies some one, he that knows the creation, knows God. By no means. Many, or rather I should say, all men know the creation, (for they see it,) but they know not God. Let us then glorify the Son of God, not with this glory (of words) only, but that also which is by works. For the first without the last is nothing. Behold, says St. Paul, you are called a Jew, and restest in the Law, and makest your boast of God — thou therefore that teachest another, teachest class=”greek”>judgest. “}}–> thou not yourself? Thou that makest your boast of the Law, through breaking of the Law do you dishonor God? Romans 2:17-23 Beware lest we also who make boast of the rightness of our faith dishonor God by not manifesting a life agreeable to the faith, causing Him to be blasphemed. For He would have the Christian to be the teacher of the world, its leaven, its salt, its light. And what is that light? It is a life which shines, and has in it no dark thing. Light is not useful to itself, nor leaven, nor salt, but shows its usefulness towards others, and so we are required to do good, not to ourselves only, but to others. For salt, if it salt not, is not salt.  Moreover another thing is evident, that if we be righteous, others shall certainly be so also; but as long as we are not righteous, we shall not be able to assist others. Let there be nothing foolish or silly among us; such are worldly matters, such are the cares of this life. Wherefore the virgins were called foolish, because they were busy about foolish, worldly matters, gathering things together here, but laying not up treasure where they ought. Fear there is lest this be our case, fear lest we too depart clothed with filthy garments, to that place where all have them bright and shining. For nothing is more filthy, nothing more impure, than sin. Wherefore the Prophet declaring its nature cried out, My wounds stink, and are corrupt. Psalm 38:5 And if you will fully learn how ill-savored sin is, consider it after it has been done; when you are delivered from the desire, when the fire no longer troubles you, then shall you see what sin is. Consider anger, when you are calm; consider avarice, when thou dost not feel it. There is nothing more shameful, nothing more accursed, than rapine and avarice. This we continually say, desiring not to vex you, but to gain some great and wonderful advantage. For he who has not acted rightly after hearing once, may perhaps do so after hearing a second time; and he who has passed by the second time, may do right after the third. God grant that we, being delivered from all evil things, may have the sweet savor of Christ; for to Him, with the Father and the Holy Ghost is glory, now and ever and world without end. Amen.

Homily 53 on the Gospel of John

John 8:20

1. Oh the folly of the Jews! seeking Him as they did before the Passover, and then having found Him in the midst of them, and having often attempted to take Him by their own or by others’ hands without being able; they were not even so awed by His power, but set themselves to their wickedness, and desisted not. For it says, that they continually made the attempt; These words spoke He in the treasury, teaching in the Temple; and no man laid hands on Him. He spoke in the Temple, and in the character of teacher, which was more adapted to rouse them, and He spoke those things because of which they were stung, and charged Him with making Himself equal to the Father. For the witness of two men is true, proves this. Yet still He spoke these words, It says, in the Temple, in the character of teacher, and no man laid hands on Him, for His hour was not yet come; that is, it was not yet the fitting time at which He would be crucified. So that even then the deed done was not of their power, but of His dispensation, for they had long desired, but had not been able, nor would they even then have been able, except He had consented.

John 8:22

Then said the Jews, Will he kill himself?

What then does Christ? To remove their suspicion, and to show that such an act is sin, He says

John 8:31

Then said Jesus to those Jews which believed on Him, If you continue in My word.

Showing that they had not yet received His doctrine, but only gave heed unto His words. Wherefore He speaks more sharply. Before He merely said, You shall seek Me John 7:34, but now He adds what is more, You shall die in your sins. John 8:21 And He shows how; because ye cannot when you have come to that place afterwards entreat Me.

Let us then, beloved, give heed to the Scriptures, and if no other part be so, let the Gospels at least be the subjects of our earnest care, let us keep them in our hands. For straightway when you have opened the Book you shall see the name of Christ there, and shall hear one say, The birth of Jesus Christ was on this wise. When His mother Mary was espoused to Joseph, she was found with Child of the Holy Ghost. Matthew 1:18 He that hears this will immediately desire virginity, will marvel at the Birth, will be freed from earthly things. It is not a little thing when you see the Virgin deemed worthy of the Spirit, and an Angel talking with her. And this upon the very surface; but if you persevere to go on unto the end, you shall loathe all that pertains to this life, shall mock at all worldly things. If you are rich, you shall think nothing of wealth, when you hear that she who was (the wife) of a carpenter, and of humble family, became the mother of your Lord. If you are poor you shall not be ashamed of your poverty, when you hear that the Creator of the world was not ashamed of the meanest dwelling. Considering this, thou will not rob, you will not covet, you will not take the goods of others, but will rather be a lover of poverty, and despise wealth. And if this be the case, you shall banish all evil. Again, when you see Him lying in a manger, you will not be anxious to put golden garments about your child, or to cause your wife’s couch to be inlaid with silver. And if you care not for these things, you will not do either the deeds of covetousness and rapine, which are caused by them. Many other things you may gain which I cannot separately enumerate, but they will know who have made the trial. Wherefore I exhort you both to obtain Bibles, and to retain together with the Bibles the sentiments they set forth, and to write them in your minds. The Jews because they gave no heed were commanded to suspend their books from their hands; but we place them not even in our hands but in our house, when we ought to stamp them on our heart. Thus cleansing our present life, we shall obtain the good things that are to come to which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.

Homily 54 on the Gospel of John

John 8:31-32

Then said Jesus to those Jews which believed on Him, If you continue in My word, then are you My disciples indeed. And you shall know the truth, and the truth shall make you free.

1. Beloved, our condition needs much endurance; and endurance is produced when doctrines are deeply rooted. For as no wind is able by its assaults to tear up the oak, which sends down its root into the lower recesses of the earth, and is firmly clenched there; so too the soul which is nailed by the fear of God none will be able to overturn. Since to be nailed is more than to be rooted. Thus the Prophet prays, saying, Nail my flesh by Your fear Psalm 119:120, Septuagint; do Thou so fix and join me, as by a nail riveted into me. For as men of this kind are hard to be captured, so the opposite sort are a ready prey, and are easily thrown down. As was the case of the Jews at that time; for after having heard and believed, they again turned out of the way. Christ therefore desiring to deepen their faith that it might not be merely superficial, digs into their souls by more striking words. For it was the part of believers to endure even reproofs, but they immediately were angry. But how does He this? He first tells them, If you continue in My word, you are My disciples indeed: and the truth shall make you free. All but saying, I am about to make a deep incision, but be not ye moved; or rather by these expressions He allayed the pride of their imagination. Shall make you free: from what, tell me? From your sins. What then say those boasters?

John 8:33

You shall know the truth, that is, shall know Me, for I am the truth. All the Jewish matters were types, but you shall know the truth from Me, and it shall free you from your sins. As to those others He said, You shall die in your sins, so to these He says, shall make you free. He said not, I will deliver you from bondage, this He allowed them to conjecture. What then said they?

We be Abraham’s seed, and were never in bondage to any man. And yet if they must needs have been vexed, it might have been expected that they would have been so at the former part of His speech, at His having said, You shall know the truth; and that they would have replied, What! Do we not now know the truth? Is then the Law and our knowledge a lie? But they cared for none of these things, they are grieved at worldly things, and these were their notions of bondage. And certainly even now, there are many who feel shame at indifferent matters, and at this kind of bondage, but who feel none for the bondage of sin, and who would rather be called servants to this latter kind of bondage ten thousand times, than once to the former. Such were these men, and they did not even know of any other bondage, and they say, Bondsmen do you call those who are of the race of Abraham, the nobly born, who therefore ought not to be called bondsmen? For, says one, we were never in bondage to any man. Such are the boastings of the Jews. We are the seed of Abraham, we are Israelites. They never mention their own righteous deeds. Wherefore John cried out to them, saying, Think not to say that we have Abraham to our father. Matthew 3:9 And why did not Christ confute them, for they had often been in bondage to the Egyptians, Babylonians, and many others? Because His words were not to gain honor for Himself, but for their salvation, for their benefit, and toward this object He was pressing. For He might have spoken of the four hundred years, He might have spoken of the seventy, He might have spoken of the years of bondage during the time of the Judges, at one time twenty, at another two, at another seven; He might have said that they had never ceased being in bondage. But He desired not to show that they were slaves of men, but that they were slaves of sin, which is the most grievous slavery, from which God alone can deliver; for to forgive sins belongs to none other. And this too they allowed. Since then they confessed that this was the work of God, He brings them to this point, and says,

John 8:39-40

They said to Him, Abraham is our father. Jesus says unto them, If you had Abraham to your father, you would do the works of Abraham. But now ye seek to kill Me.

He here repeatedly handles their murderous intention, and makes mention of Abraham. And this He does desiring to draw off their attention from this relationship, and to take away their excessive boasting, and also to persuade them no longer to rest their hopes of salvation in Abraham, nor in the relationship which is according to nature, but in that which is according to the will. For what hindered their coming to Christ was this, their deeming that relationship to be sufficient for them to salvation. But what is the truth of which He speaks? That He is equal with the Father. For it was on this account that the Jews sought to slay Him; and He says,

You seek to kill Me because I have told you the truth, which I have heard of My Father.

John 8:42-44

If God were your Father, you would love Me; for I proceeded forth and came from God; neither came I of Myself, but He sent Me. Why do ye not understand My speech? Even because ye cannot hear My word. You are of your father the devil, and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth: when he speaks a lie, he speaks of his own.

He had driven them out of their relationship to Abraham, and when they dared greater things, He then adds a blow, telling them that they not only are not Abraham’s children, but that they are even children of the devil, and inflicting a wound which might counterbalance their shamelessness; nor does He leave it unsupported, but establishes it by proofs. For, He says, to murder belongs to the wickedness of the devil. And He said not merely, ye do his works, but, ye do his lusts, showing that both he and they hold to murder, and that envy was the cause. For the devil destroyed Adam, not because he had any charge against him, but only from envy. To this also He alludes here.

And abode not in the truth. That is, in the right life. For since they continually accused Him of not being from God, He tells them that this also is from thence. For the devil first was the father of a lie, when he said, In the day that you eat thereof your eyes shall be opened Genesis 3:5, and he first used it. For men use a lie not as a thing proper, but alien to their nature, but he as proper.

Homily 55 on the Gospel of John

John 8:48-49

Then answered the Jews, and said to Him, Say we not well that you are a Samaritan, and hast a devil? Jesus answered, I have not a devil; but I honor My Father.

1. A shameless and a forward thing is wickedness, and when it ought to hide itself, then is it the fiercer. As was the case with the Jews. For when they ought to have been pricked by what was said, admiring the boldness and conclusiveness of the words, they even insult Him, calling Him a Samaritan, and saying that He had a devil, and they ask, Said we not well that you are a Samaritan, and hast a devil? Because when He utters anything sublime, this is thought among the very senseless to be madness. Yet nowhere before did the Evangelist say that they called Him a Samaritan; but from this expression it is probable that this had been often asserted by them.

John 8:53

Alas for their vainglory! Again do they betake themselves to his relationship. Yet it would have been suitable to say, Are you greater than God? Or they who have heard you than Abraham? But they say not this, because they thought that He was even less than Abraham. At first, therefore, He showed that they were murderers, and so led them away from the relationship; but when they persevered, He contrived this in another way, showing that they labored uselessly. And concerning the death, He said nothing to them, neither did He reveal or tell them what kind of death He meant, but in the meantime He would have them believe, that He is greater than Abraham, that even by this He may put them to shame. Certainly, He says, were I a common man I ought not to die, having done no wrong; but when I speak the truth, and have no sin, am sent from God, and am greater than Abraham, are you not mad, do ye not labor in vain when you attempt to kill Me? What then is their reply? Now we know that you have a devil. Not so spoke the woman of Samaria. She said not to Him, You have a devil; but only, Are you greater than our father Jacob? John 4:12 For these men were insolent and accursed, while she desired to learn; wherefore she doubted and answered with proper moderation, and called Him, Lord. For one who promised far greater things, and who was worthy of credit, ought not to have been insulted, but even admired; yet these men said that He had a devil. Those expressions of the Samaritan woman were those of one in doubt; these were the words of men unbelieving and perverse. Are you greater than our father Abraham? so that this (which He had said) makes Him to be greater than Abraham. When therefore you have seen Him lifted up, you shall confess that He is greater. On this account He said, When you have lifted Me up, you shall know that I Am. John 8:28 And observe His wisdom. Having first rent them away from Abraham’s kindred, He shows that He is greater than Abraham, that so He may be seen to be very exceedingly greater than the Prophets also. Indeed it was because they continually called Him a prophet that He said, My word has no place in you. John 8:37 In that other place He declared that He raises the dead, but here He says, He that believes shall never see death, which was a much greater thing than not to allow believers to be holden, by death. Wherefore the Jews were the more enraged. What then say they?

Homily 56 on the Gospel of John

John 9:3

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, says 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.

Homily 57 on the Gospel of John

John 9:6-7

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 easy, appear to have in their depth much hidden meaning. For observe of what sort is the present case. Having said these words, It says, 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 has 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 you might 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 you may 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 has recovered sight, He first makes 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 desires 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 adds for us the interpretation of the name; for having said, in Siloam, he adds,

John 9:8-9

The strangeness of what had been brought to pass led them even to unbelief, though so much had been contrived 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.

John 9:12

They said, Where is he? having already murderous intentions against Him. But observe the modesty 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 makes 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 your eyes? Observe also the manner of their speech; they say not, How did you receive your sight? but, How opened he your 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 to me, Go, wash, he at once says,

John 9:15

Because the slander was now become great, and the Jews had said, Behold what work Jesus does on the Sabbath day, he anoints with clay! But observe, I pray you, how the blind man is not disturbed. When being questioned he spoke 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

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 deceives the people. John 7:12 Do you see 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 has said, I have come not to bring peace upon the earth but a sword. Matthew 10:34 For there is an evil concord, and there is a good disagreement. Thus they who built the tower Genesis 11:4, 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 says, If your eye offend you, smite it out, if your foot, cut it off. Matthew 5:29, and 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 ? 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 gainers rather (than losers). Wherefore also Paul exhorted, saying, And you shall put away from among yourselves that wicked person; and, that he that has done this deed may be put away from among you. 1 Corinthians 5:13 A dreadful thing, dreadful indeed, is the society of wicked men; not so quickly does the pestilence seize or the itch infect those that come in contact with such as are under the disease, as does the wickedness of evil men. For evil communications corrupt good manners. 1 Corinthians 15:33 And again the Prophet says, Come out from among them, and be ye separate. Isaiah 52:11 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, It says, things honest, not only in the sight of the Lord, but also in the sight of all men. Romans 12:17 Let us then use every means that our neighbor be not offended. For a life, though it be very upright, if it offend others has 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 your perfection; and you ought to be careful also for his infirmity. And even if he receive no injury, yet the Greek is harmed. Now Paul bids us be without offense, both to Jews and Greeks, and to the Church of God. 1 Corinthians 10:32 (I think no evil of the virgin, for I love virginity, and love thinks no evil 1 Corinthians 13:5; I am a great admirer of that state of life, and I cannot have so much as an unseemly thought about it.) How shall we persuade 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 us: but may our works so shine, that our Father which is in Heaven may be glorified, and that we may enjoy the honor which is from Him. To which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory forever and ever. Amen.

Homily 58 on the Gospel of John

John 9:17-18

They say unto the blind man again, What do you say of him, that he has opened your 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 keeps not the Sabbath, they now say to the man, What do you say of him, that he has opened your eyes? and not, What do you say of him, that he has 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 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 speaks more wisely than them all. First he says, He is a Prophet; and shrank not from the judgment of the perverse Jews who spoke against Him and said, How can this man be of God, not keeping the Sabbath? but replied to them, He is a Prophet.

John 9:19

2. O folly! Yours, says one, is the trick 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 does 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 of credit, should acknowledge this matter.  And how would the parents have favored (Christ), when even of what they knew some part they spoke not through fear of the Jews? What say they?

John 9:22

These words spoke they, 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 makes 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. 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 you, but would fain effect this under a pretense of piety.

John 9:29

By whose word, whose report? That of our forefathers, says one. Is not He then more to be believed than your forefathers, who confirms by miracles that He came from God, and that He speaks things from above? They said not, We have heard that God spoke to Moses, but, We know. Do ye affirm, O Jews, what you have by hearing, as knowing it, but deem what you have by sight as less certain than what you have by hearing? Yet the one ye saw not, but heard, the other ye did not hear, but saw. What then says the blind man?

Homily 59 on the Gospel of John

John 9:34-36

1. They who for the sake of the truth and the confession of Christ suffer anything terrible and are insulted, these are especially honored. For as he who loses his possessions for His sake, the same it is who most finds them; as he who hates his own life, the same it is who most loves 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 recompenses 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, Do you believe in 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 receives the champion who had toiled much and gained the crown. And what says He? Do you believe in the Son of God? What is this, after so much arguing against the Jews, after so many words, He asks him, Do you believe? He spoke it not from ignorance, but desiring to make Himself known, and showing that He gently valued the man’s faith. This great multitude, He says, has insulted Me, but of them I make no account; for one thing I care, that you should believe. For better is one who does the will of God, than ten thousand transgressors. Do you believe in the Son of God? As having both been present, and as approving what had been said by him, He asks this question; and first, 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 in Him? The expression is that of a longing and enquiring soul. He knows not Him in whose defense he had spoken so much, that you may learn his love of truth. For he had not yet seen Him.

John 10:1

Observe the marks of a robber; first, that he does not enter openly; secondly, not according to the Scriptures, for this is the, not by the door. Here also He referrs 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 calls 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, bars 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 uses not the Scriptures, but climbs up some other way, that is, who cuts out for himself another and an unusual way, the same is a thief. Do you see from this too that Christ agrees with the Father, in that He brings 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, says He, who hear the Prophets shall come to Me; and, Had ye believed Moses, you would have believed Me. But here He has put the same thing metaphorically. And by saying, climbs up some other way, He alluded to the Scribes, because they taught for commandments the doctrines of men, and transgressed the Law Matthew 15:9; with which He reproached them, and said, None of you does the Law. John 7:19 Well did He say, climbs up, not enters in, since to climb is the act of a thief intending to overleap a wall, and who does all with danger. Have you seen how He has sketched the robber? Now observe the character of the shepherd. What then is it?

John 10:2-4

3. He has set down the marks of the shepherd, and of the evil doer; let us now see how He has fitted to them what follows. To him, He says, the doorkeeper opens; He continues in the metaphor to make the discourse more emphatic. But if you should be minded to examine the parable word by word, there is nothing to hinder you from supposing Moses to be the doorkeeper, for to him were entrusted the oracles of God. Whose voice the sheep hear, and he calls his own by name. Because they everywhere said that He was a deceiver, and confirmed this by their own unbelief, saying, Which of the rulers has believed on him? John 7:48 He shows 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 says that He is the door, we must not again be disturbed, for He also calls Himself Shepherd, and Sheep, and in different ways proclaims His dispensations. Thus, when He brings us to the Father, He calls Himself a Door, when He takes care of us, a Shepherd; and it is that you may not suppose, that to bring us to the Father is His only office, that He calls Himself a Shepherd. And the sheep hear his voice, and he calls his own sheep, and leads them out, and goes 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, does differently; as also when He sent the sheep, He sent them, not out of the way of wolves, but in the midst of wolves. Matthew 10:16 For far more wonderful is this manner of keeping sheep than ours. He seems 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.

Homily 60 on the Gospel of John

John 10:14-15

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 speaks, 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 has put two kinds of spoilers; one, the thief who kills and steals; the other, one who does not these things, but who when they are done does 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, ye shepherds of Israel! Do the shepherds feed themselves? Do not the shepherds feed the sheep? Ezekiel 34:2, Septuagint But they did the contrary, which is the worst kind of wickedness, and the cause of all the rest. Wherefore It says, 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. Ezekiel 34:4 As Paul also has declared in another passage, saying, For all seek their own, not the things which are Jesus Christ‘s Philippians 2:21; and again, Let no man seek his own, but every man his neighbor’s. 1 Corinthians 10:24 From both Christ distinguishes Himself; from those who came to spoil, by saying, I have 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 does He? He proves one from the other; by giving His mortal life (He proves) that He gives life immortal. As Paul also says, If when we were enemies we were reconciled to God by the death of His Son, much more being reconciled we shall be saved. Romans 5:10 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? Romans 8:32

John 10:19

There was a division therefore among the Jews. And some said, He has a devil (and is mad ). Others said, These are not the words of him that has 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, You have a devil, who seeks to kill you? John 7:20; and again, Said we not well that you are a Samaritan, and hast a devil? John 8:48; and here, He has 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 you have 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 has 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 has a devil, yet if you are not persuaded by the words, be ye shamed by the works. For if they are not the acts of one that has a devil, and are greater than belong to man, it is quite clear that they proceed from some divine power. Do you see the argument? That they were greater than belonged to man is plain, from the Jews saying, He has a devil; that He had not a devil, He showed by what He did.

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 you wisely observe, you will be more ready-minded towards alms-doing, and will 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 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, 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. Ecclesiastes 7:2 And so here you will show forth great wisdom, and there will 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 you say that the men there are neither men of condition, nor good, nor gentle, but man-slayers, tomb-breakers, cut-purses, adulterers, intemperate, and full of many wickednesses, by this again you show 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, It says, like to My Father which is in heaven, for He makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust. Matthew 5:45 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 for us the pit; we have looked on women with unchastened eyes, which constitutes absolute adultery; and what is more grievous than all, we partake not worthily of the Mysteries, which makes 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 many good and virtuous men, though they be not visible to all men, and the care you take of such as these gives you a return for your exertions in favor of the whole. Or if there be none such, still even in this case great is your recompense; for your 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 do you say? 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.

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 various lusts and pleasures, hateful, and hating one another Titus 3:3; and again, We were by nature children of wrath. Ephesians 2:3 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 says to His disciples, If I, your Lord and Master, have washed your feet, you also ought to wash one another’s feet; for I have given you an example, that you should do as I have done to you John 13:14, He writes 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 you go continually to the prisoners, you shall not miss so great a prize. For as Abraham, by entertaining even common guests, once met with Angels, so shall we meet with great men too, if we make the action a business. And if I may make a strange assertion, he who entertains a great man is not so worthy of praise as he who receives the wretched and miserable. For the former has, in his own life, no slight occasion of being well treated, but the other, rejected and given up by all, has 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, does it often for ostentation among men, but he who tends the abject and despairing, does 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 says, inasmuch as you have done it unto one of the least of these, you have done it unto Me. Matthew 25:45 Knowing, therefore, the treasure which is laid up in that place, let us enter continually, and make it our business, and turn there our eager feelings about theaters. If you have nothing to contribute, contribute the comfort of your words. For God recompenses not only him that feeds, but him also who goes in. When you enter and arouses the trembling and fearful soul, exhorting, succoring, promising assistance, teaching it true wisdom, you shall thence reap no small reward. For if you should speak in such manner outside the prison, many will even laugh, being dissipated by their excessive luxury: but those who are in adversity, having their minds humbled, shall meekly attend to your 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 up with them, let us there spend the time we used to spend in the market-place, and in unseasonable occupations, that we may both win them and gladden ourselves, and by causing God to be glorified, may obtain the everlasting blessings, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen.

Homily 61 on the Gospel of John

John 10:22-24

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 to Him, How long do you make us to doubt?

It was, It says, 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 near. Then came the Jews round about Him, and said, How long do you make us to doubt?

John 10:27-30

What then? Is it through the power of the Father that no man plucks them away, and have you no strength, but art too weak to guard them? By no means. And in order that you may 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 plucks them out of My hand, He proceeds 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 you may not suppose that He indeed is weak, but that the sheep are in safety through the power of the Father, He adds, I and the Father are One. As though He had said I did not assert that on account of the Father no man plucks 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 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 tells them that all their contrivances are useless and vain; For the sheep are in My Father’s hand; as the Prophet says, Upon My hand I have pictured your walls. Isaiah 49:16 Then to show that the hand is One, He sometimes says that it is His own, sometimes the Father’s. But when you hear 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 spoke not thus to testify that my power and the Father’s are equal; but now He does quite the contrary, and confirms their suspicion, and clenches it, and that too when they were exasperated. For He makes no excuse for what had been said, as though it had been said ill, but rebukes them for not entertaining a right opinion concerning Him. For when they said,

John 10:42

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, says 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, has also the proof from miracles. Do you see how much the abiding in this place, and the being freed from the presence of evil men, profited them? Wherefore Jesus continually leads and draws them away from the company of those persons; as also He seems to have done under the old Covenant, forming and ordering the Jews in all points, in the desert, at a distance from the Egyptians.

Homily 62 on the Gospel of John

John 11:8

The Jews of late sought to stone You, and You are going there 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 than the rest. But see how Jesus encourages them by what He says.

John 11:11-12

Our friend Lazarus sleeps, 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 11:15

Now they all feared the attacks of the Jews, but Thomas above the rest; wherefore also he said,

John 11:19

Many of the Jews came to comfort them.

But how should they comfort women beloved of Christ, when 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.

Homily 63 on the Gospel of John

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.

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 in them; since everything among those men is done for the sake of reputation. A great good then is true wisdom, and even here returns to us a recompense. For he that despises wealth, from this at once reaps advantage, being delivered from cares which are superfluous and unprofitable; 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. Jesus was not yet come into the town. He proceeded somewhat slowly, that He might not seem to fling Himself upon the miracle, but rather to be entreated by them. At least, it is either with an intention of implying this that the Evangelist has said the, rises up quickly, or else he shows 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 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 that Lazarus was dead.

John 11:35

Do you see that He had not as yet shown any sign of the raising, and goes 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,

Homily 65 on the Gospel of John

John 11:49-50

1.  The heathen are stuck fast in the destruction which they made; in the trap which they hid is their foot taken. Psalm 9:15, Septuagint This has 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 says, 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,) You 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 says he? You know nothing, nor consider that it is expedient that one man should die, and that the whole nation perish not.

John 11:51

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. Matthew 23:38 And Josephus, who lived a short time after, says, that certain Angels who yet remained with them, (to see) if they would alter their ways, left them. While the vineyard stood, all things 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 will, matters fell out contrariwise, since, when He died, the faithful were on this account delivered from the punishment to come. What means, That He might gather together those near and those afar off John 11:52? He made them one Body. The dweller in Rome deems 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 took counsel to put Him to death.

And, in truth, had sought to do so before; for the Evangelist says, Therefore the Jews sought to kill Him John 5:18; and, Why do you seek 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.

2. Again He saves Himself in a human manner, and this He does 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 do you think 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 near, all were running to Jerusalem; but they, 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 records that He said, I abode with you in temptations; and this He said, showing that they were strengthened by His influence.

John 12:8

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, 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 does 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; this made Judas a traitor; this corrupted the rulers of the Jews, who received gifts, and became the partners of thieves. This has brought in ten thousand wars, filling the ways with blood, the cities with wailings and lamentations. This has made meals to become impure, and tables accursed, and has filled food with transgression; therefore has Paul called it idolatry: Colossians 3:5, and not even so has he deterred men from it. And why calls 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, so thou entrusts your 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 you show all kind of attention to it.

Homily 66 on the Gospel of John

John 12:8

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 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, Hath any of the rulers believed on Him? But what says one? The multitude who know not God 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, they also attempted to kill Lazarus. 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 you allege, yet what charge had they against Lazarus, that they sought to kill him? Is the having received a benefit a crime? Do you see 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 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 daring anything, so murderous were they. On this account the Law at its commencement opens with this, You shall not kill Exodus 20:13; and the Prophet brings this charge against them, Their hands are full of blood. Isaiah 1:15

But how, after not walking openly in Jewry, and retiring into the wilderness, does He again enter openly? Having quenched their anger by retiring, He comes 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 says, that they strewed their garments under His feet Matthew 21:8, and that the whole city was moved Matthew 21:10; 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 your King comes unto you meek Zechariah 9:9, 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.

John 12:23-24

What is, The hour has 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, says 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. Until that by their deeds the Jews rejected Him, until they crucified Him, He said not, Go and make disciples of all nations Matthew 28:19, but, Go not into the way of the Gentiles Matthew 10:5, and, I am not sent but unto the lost sheep of the house of Israel Matt 15:24, and, It is not meet to take the children’s bread and give it unto dogs. Matthew 15:26 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 says, How often would I have gathered your children together, and you would not? Matthew 23:37

Homily 68 on the Gospel of John

John 12:34

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, says one of them, out of the Law, that Christ remains forever; and how do you say, 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 Isaiah 53:7, 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, adds, And as a lion’s cub, who shall raise Him up? Genesis 49:9 He shows 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 remains forever. And observe their evil dealing; they said not, We have heard that Christ neither suffers nor is crucified, but that He remains 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, says one, that we say this concerning you, assert not that we oppose you through enmity, for, lo, we know not concerning whom you speak, and still we declare our opinion. What then does Christ? To silence them, and to show that the Passion is no impediment to His enduring forever, He says,

John 12:35

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 the Sabbath, respecting the Law and the observances about meats, yet knowing not whither they walk. Wherefore He said,

Homily 69 on the Gospel of John

John 12:42-43

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 says, of the chief rulers also believed on Him, but because of the Jews they did not confess Him, lest they should be put out of the synagogue. As He said also to them before, How can you believe which receive honor one of another, and seek not the honor that comes 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 says.

Homily 70 on the Gospel of John

John 13:10-11

And if they are clean, why washes He class=”greek”>washest thou. “}}–> their feet? That we may learn to be modest. 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 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 calls He them clean? That you may not deem them clean, as delivered from their sins, He adds, Behold, you are clean through the word that I have spoken unto you. That is, In this way you are so far clean; you have received the light, you have been freed from Jewish error. For the Prophet also says, ‘Wash you, make you clean, put away the wickedness from your souls’ Isaiah 1:16, Septuagint; 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 says according to the word of the Prophet, he that is washed is clean already. For in that place also It means not the washing of water, practiced by the Jews; but the cleansing of the conscience.

Homily 71 on the Gospel of John

John 13:16-18

What He said before, this He says 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 do You say these things? Do we not already know them? He adds 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, belongs to all; but to do, not to all. On this account He said, Blessed are you if you 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.

Homily 72 on the Gospel of John

John 13:28

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 says, 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 spoke 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 spoke emphatically, Friend, that you do, do quickly, even so they understood not. But he spoke 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 takes 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 you do, do quickly. Yet not even then did He expose him, 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 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.

Ver. 33 . Little children, yet a little while I am with you — and as I said to 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 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 says, Luke 22:45) who were possessed by despondency, as Christ says Himself, Because I have said these things unto you, sorrow has 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 Christ, that in after times when reminded they certainly knew that they had long ago heard these things from Christ. But wherefore does 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 why do You 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 spoke, that their dangers might not, by coming upon them suddenly, trouble them to excess.

Whither I go, you cannot come. He shows that His death is a removal, and a change for the better to a place which admits not corruptible bodies. This He says, both to excite their love towards Him, and to make it more fervent. You 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 shows 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 spoke then, because of their unbelief, but to you now, that troubles might not come upon you unexpected.

Homily 73 on the Gospel of John

John 14:5

The place, he says, we know not, and how shall we know the way leading there? And observe with what submissiveness he speaks; he says not, tell us the place, but, we know not whither You go; 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 says Christ?

John 14:6

I am the Way, and the Truth, and the Life; no man comes unto the Father, but by Me.

Why then, when He was asked by Peter, ‘Where are You going,’ did He not say directly, ‘I go to the Father, but you 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 says the same thing more clearly than before. Besides, to the Jews He spoke not so clearly; for had He said, You 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 into perplexity. But why, says 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 the more press on and trouble Him; in order therefore to lead him away, He hides the matter. Having then succeeded in what He wished by the obscurity and by veiling His speech, He again discloses the matter. After saying, Where I am, no man can come, He adds, In My Father’s house are many mansions; and again, No man comes 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 has soothed them, He tells them. For by Peter’s rebuke He cast out 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 comes to the Father but by Me; 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,’ you 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 you 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, says He, I have sole authority to bring to the Father, you shall surely come there; 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 comes to the Father but by Me John 14:6; He shows Himself equal to Him who begot Him. But how after saying, Whither I go ye know, and the way ye know, has He added,

John 14:7

3. Let us then use every means to wipe off the filthiness. But first the font cleanses, afterwards other ways also, many and of all kinds. For God, being merciful, has even after this given to us various ways of reconciliation, of all which the first is that by alms-doing. By almsdeeds, it says, and deeds of faith sins are cleansed away. Sirach 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 19:8 But we, when we plunder unboundedly, and give but little, think that we make God propitious, whereas we do rather exasperate Him. For tell me, if you should drag a dead and rotten ass from the waysides and lanes, and bring it to the altar, would not all stone you as accursed and polluted? 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? Would you learn how great is the rottenness of sin? Hear the Prophet saying, My wounds stank, and were corrupt. Psalm 38:5, Septuagint And do you in words entreat God to forget your misdeeds, and do you by what you yourself do, robbing and grasping, and placing your 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 you defile the souls of the saints. For the altar is but a stone, and is consecrated, but they ever bear with them Christ Himself; and do you dare to send there any of such impurity? No, says one, not the same money, but other. Mockery this, and trifling. Do you not know, 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 the words: to that God looks; cleanness of the body is of no use, while that is defiled. What profits it, if you wipe clean your outward hands, while you have 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 your heart from wickedness, how long shall there be in you thoughts of your labors? Jeremiah 4:14 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 almsdeeds. Let us decline from evil, and do good. Psalm 37:27 Stay your hands from covetousness, and so bring them to almsgiving. But if with the same hands we strip one set of persons, though we may not clothe the others with what has been taken from them, yet we shall not thus escape punishment. For that which is the groundwork 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 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 you, He will say, not to steal, and do you honor Me from that you have stolen? What do you think? That I am pleased with these things? Then shall He say to you, You thought wickedly that I am even such an one as yourself; I will rebuke you, and set before your face your sins. Psalm 50:21, Septuagint But may it not come to pass that any one of us hear this voice, but having wrought pure almsdeeds, 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 be glory for ever and ever. Amen.

Homily 74 on the Gospel of John

John 14:8-9

1. The Prophet said to the Jews, You had the countenance of a harlot, thou were shameless towards all men. Jeremiah 3:3, Septuagint Now it seems fitting to use this expression not only against that city, 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 have you not known Me, Philip? And yet there are some Who even after these words separate the Father from the Son. What proximity do you 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 have you not known Me, Philip? He says. What then? Replies Philip, Are you the Father after whom I enquire? No, He says. On this account He said not, have you not known Him, but, have you 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 you had known Me, you 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 learned 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 suffices us, we seek no more. Yet Christ had said, If you had known Me, you 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 endures him not, but puts 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 has seen God at any time John 1:18; and again, Every man that has heard and has learned from God comes unto Me. John 6:45 You 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. Exodus 33:20 What says Christ? Very reprovingly He says, Have I been so long time with you, and have you not known Me, Philip? He said not, have you not seen, but, have you not known Me. Why, Philip might say, do I wish to learn concerning You? At present I seek to see Your Father, and You say unto me, have you not known Me? What connection then has 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 shows in Himself Him who begot Him. Then to distinguish the Persons He says, He that has seen Me has 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 has seen Me has seen Him. Why then did He not reply, you ask things impossible, and not allowed to man; to Me alone is this possible? Because Philip had said, it suffices us, as though knowing Christ, He shows that he had not even seen Him. For assuredly he would have known the Father, had he been able to know the Son. Wherefore He says, He that has seen Me, has seen the Father. If any one has seen Me, he shall also behold Him. What He says 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 shows him that he had not even seen Himself. And if any one here call knowledge, sight, I do not contradict him, for, he that has known Me, says Christ, has known the Father. Yet He did not say this, but desiring to establish the Consubstantiality, declared, he that knows My Essence, knows that of the Father also. And what is this? says some one; for he who is acquainted with creation knows 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 answers, He that has seen Me. Now he that has seen the creation, has not also seen the Essence of God. If any one has seen Me, he has seen the Father, He says. 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? Have you enjoyed such teaching, have you seen miracles wrought with authority, and all belonging to the Godhead, which the Father alone works, sins forgiven, secrets published, death retreating, a creation wrought from earth, and have you not known Me? Because He was clothed with flesh, therefore He said, Have you not known Me?

Homily 75 on the Gospel of John

John 14:19

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 did You say to the Jews, Henceforth you shall not see Me? He solves the contradiction by saying, to you alone; for such also is the nature of the Spirit.

Homily 76 on the Gospel of John

John 15:10

Again, His discourse proceeds in a human way; for certainly the Lawgiver would not be subject to commandments. Do you see that here also, as I am always saying, this is declared because of the infirmity of the hearers? For He chiefly speaks to their suspicions, and by every means shows 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 discourses 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 You have set us at war with all men, Thou leavest us, and departest, He shows that He does 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 says 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 says, Herein is My Father glorified. For everywhere He manifests His own and His Father’s love towards them. Not the things of the Jews, then, were glory, but those which they 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 says, 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 you continue in My love, these dangers shall not be able to do you any mischief on the score of love.

Homily 77 on the Gospel of John

John 15:25

3. Which Paul does 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 Your saying, neither will they keep ours; if they persecuted You, therefore they will persecute us also; if they saw signs, such as none other man wrought; if they heard words such as none other spoke, and profited nothing; if they hate Your Father and You with Him, wherefore, says one, have You 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 adds.

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)

Homily 78 on the Gospel of John

John 16:4-6

And these things, says He, I told you not at the beginning. Why did He not tell them at the beginning? That none might say that He spoke guessing from the ordinary course of events. And why did He enter on a matter of such unpleasantness? I knew these things, He says, from the beginning, and spoke 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 you were in safety, and it was in your power to question Me when you 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, ‘You shall be brought before governors and kings for My sake,’ and, ‘they shall scourge you in the Synagogues‘? Matthew 10:18. How then says 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 spoke of what they should suffer from the Gentiles, but here He has added in a stronger way the acts of the Jews also, and told them that it was at their doors.

John 16:13-15

What means He by, all truth? For this also He testifies 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 spoke no great thing continually, nor plainly drew them away from the Law. But when the disciples were cut off from them, 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 spoke of Him, He with good reason spoke not great things concerning Himself. So that it proceeded not from ignorance of Mine, He says, 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 needs not teaching, hear Paul saying, So also the things of God knows no man, but the Spirit of God. 1 Corinthians 2:11 As then the spirit of man, not learning from another, knows; so also the Holy Spirit ‘shall receive of Mine,’ that is, shall speak in unison with what is 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, says He, that the enmity be put away, that we be reconciled to God, and then receive that Gift. But why says He, I will send Him? John 16:7 It means, I will prepare you beforehand to receive Him. For, how can that which Is everywhere, be sent? Besides, He also shows the distinction of the Persons. On these two accounts He thus speaks; 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 concedes to the Spirit the working of miracles, on this account, that they might understand His 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 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 you 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 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 has power on earth to forgive sins Mark 2:10; 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 says, is given to every man to profit withal 1 Corinthians 12:7; c. vi. 63; He then that gives these things, much more remits sins. And again, It is the Spirit that quickens; and, Shall quicken you by His Spirit which dwells in you Romans 8:11; and, The Spirit is Life because of righteousness Romans 8:10; and, If you are led by the Spirit, you are not under the Law. Galatians 5:18 For you have not received the Spirit of bondage again to fear, but you have received the Spirit of adoption. Romans 8:15 All the wonders too which they then wrought, they wrought at the coming of the Spirit. And Paul writing to the Corinthians, said, But you have been washed, but you have been sanctified in the name of our Lord Jesus Christ, and by the Spirit of our God. 1 Corinthians 6:11 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 does miracles, and brings in the perfect knowledge. But (as I said before) that He may not thence be supposed to be greater, on this account Christ says, 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, 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 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?

Homily 80 on the Gospel of John

John 17:1

1.  He that has done and taught, it says, 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, puts Himself forth, bidding us take example from Him. On this account too, after this admonition, He betakes Himself to prayer, teaching us in our temptations to leave all things, and flee to God. For because He had said, In the world you shall have tribulation, and had shaken their souls, by the prayer He raises them again. As yet they gave heed unto Him as to a man; and for their sake He acts thus, just as He did in the case of Lazarus, and there tells the reason; Because of the people that stand by I said it, that they might believe that You have sent Me. John 11:42 Yea, says 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 You know John 16:30, most of all needed to be established. Besides, the Evangelist does not even call the action prayer; but what says he? He lifted up His eyes to heaven, and says 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 behooves the teacher to teach, not by words only, but also by actions. Let us hear then what He says in this place.

Father, the hour has come; glorify Your Son, that Your Son also may glorify You.

Again He shows us, that not unwilling He comes to the Cross. For how could He be unwilling, who prayed that this might come to pass, and called the action glory, not only for Himself the Crucified, but also for the Father? Since this was the case, for not the Son only, but the Father also was glorified. For before the Crucifixion, not even the Jews knew Him; Israel, it says, has not known Me Isaiah 1:3; but after the Crucifixion, all the world ran to Him. Then He speaks also of the manner of the glory, and how He will glorify Him.

John 17:2

For to be always doing good, is glory to God. But what is, As You have given Him power over all flesh? He now shows, that what belongs to the preaching is not confined to the Jews alone, but is extended to all the world, and lays down beforehand the first invitations to the Gentiles. And since He had said, Go not into the way of the Gentiles Matthew 10:5, and after this time is about to say, Go, and make disciples of all nations Matthew 28:19, He shows that the Father also wills 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, You have 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 says, that it was after that He had been crucified, and had risen again; at least then He said, All power is given unto Me Matthew 28:18, and, Go and make disciples of all nations. What then, had He not authority over His own works? Did He make them, and had He not authority over them after having made them? Yet He is seen doing all in times of old, punishing some as sinners, (for, Surely I will not hide, it says, from My servant Abraham, that which I am about to do Genesis 18:17, Septuagint) 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, says He, as the Father raises up the dead and quickens them, even so the Son quickens 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 Matthew 15:24, He shows that this seems good to the Father also. And if He says 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.

Homily 81 on the Gospel of John

John 17:6

1. ‘Messenger’ of great counsel Isaiah 9:6, Septuagint, 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 says, I have manifested Your Name unto the men. For after having said, I have finished Your work, He next explains it in detail, telling what sort of work. Now the Name indeed was well known. For Esaias said, You shall swear by the true God. Isaiah 65:16. 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 speaks concerning the Gentiles. Nor does 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 has a Son. But He manifested His Name both by words and actions.

John 17:7

How did they keep Your word? By believing in Me, and giving no heed to the Jews. For he that believes in Him, it says, ‘has set to his seal that God is true.’ John 3:33 Some read, Now I know that all things whatsoever You have given Me are of You. 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 says, that I told them these things, they have learned that all that You have given Me is from You; nothing is alien, nothing peculiar to Me, with You. (For whatever is peculiar, puts most things in the condition of being alien. They therefore have known that all things, whatsoever I teach, are Your doctrines and teachings. And whence have they learned it? From My words; for so have I taught them. And not only this have I taught them, but also that I came out from You. For this He was anxious to prove through all the Gospel.

Homily 82 on the Gospel of John

John 17:25

What means this? What connection has it? He here shows that no man knows God, save those only who have come to know the Son. And what He says is of this kind: I wished all to be so, yet they have not known You, although they had no complaint against You. For this is the meaning of, O righteous Father. And here He seems 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 aims, saying, For You loved 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 You, and that I know You not; on the contrary, I know You, and they have not known You.

Homily 83 on the Gospel of John

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 does 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 18:26

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 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 18:31-32

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 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, does not dismiss Him for a long trial, but,

John 18:33-34

Having entered in, he asked Jesus, and said, Are you the King of the Jews? Jesus answered him, Do you say this thing of yourself, or did others tell it you 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 has not sinned against our law, but the indictment is general. Pilate then, having perceived this, says, as being (himself) likely to be endangered, Are you 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 you? Sayest thou this thing of thyself or did others tell it thee of Me? “N.T.}}–> On this point then declaring himself, Pilate replied,

John 18:35

Am I a Jew? Your own nation and the chief priests have delivered you unto me; what have you done?

Here desiring to clear himself of the matter. Then because he had said, Are you the King? Jesus reproving him answers, This you have heard from the Jews. Why do you not make accurate enquiry? They have said that I am a malefactor; ask them what evil I have done. But this you do not, but art simply framing charges against Me. Jesus answered him, Do you say this thing of yourself, or from others? Pilate then cannot at once say that he had heard it, but simply goes along with the people, saying, They have delivered you unto me. I must needs therefore ask you what you have done. What then says Christ?

John 18:36

If My Kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews.

He undoes that which Pilate for a while had feared, namely, the suspicion of seizing kingly power, Is then His kingdom not of this world also? Certainly it is. How then says He it ‘is not’? Not because He does not rule here, but because He has 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 does not at present reveal this, but what says He? If I had been of this world, ‘My servants would fight, that I should not be delivered.’ Here He shows 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 says, He came to His own? John 1:11 What, when Himself says, They are not of this world, as I am not of this world? John 17:14 So also He says 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?

Homily 84 on the Gospel of John

John 18:37

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 hears My Voice.

1. A marvelous thing is longsuffering; it places the soul as in a quiet harbor, fleeing it from tossings and evil spirits. And this everywhere Christ has 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 exhibits 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 spoke to Pilate, instructing him, and leading him in to 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 have you 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 you suspect, but far more glorious, declaring by these words and those which follow, that no evil had been done by Him. For one who says, To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth, shows, that no evil has been done by Him. Then when He says, Every one that is of the truth hears My voice, He draws him on by these means, and persuades him to become a listener to the words. For if, says He, any one is true, and desires these things, 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 applies 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?

John 18:39-40

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 longstanding custom. But do thou all through observe the lovingkindness of the Lord in these circumstances. Pilate scourged Him John 19:1 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 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 your mind, and when you behold 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 yourself. For when Pilate had called Him the King of the Jews, and they now put about Him the apparel of mockery, then Pilate having led Him out, said,

John 19:7

Then Pilate is alarmed 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 learned 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 worshipped Him. On this account he no more asks Him, What have you done? but, shaken by fear, he begins the enquiry again, saying, Are you 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 makes himself a king, speaks 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. Besides, since His works bore 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 says,

John 19:14-15

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, You are a Samaritan, and hast a devil John 8:48; and, He casts out devils by Beelzebub. Luke 11:15 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 you hear them saying, that, We know that through ignorance you did it Acts 3:17; and by these means drawing them to repentance. This let us also imitate; for nothing so much makes God propitious as the loving enemies, and doing good to those who despitefully use us. When a man insults you, look not to him, but to the devil who moves him, and against him empty all your 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 you see one turning another into ridicule, consider that it is the devil who moves him, for mockings belong not to Christians. For he who has been bidden to mourn, and has heard, Woe, you that laugh Luke 6:25, 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 has power 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 12:47; 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 down and enter into the sanctuary, and have been made partakers of the releasing Mysteries, 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, 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 captive by other vices, by passion or envy; and a hard thing it is to discover true wisdom without a blemish. 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 has 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 awaits us, and the same necessity of departure will often come upon us before the evening. Prepare we then for this expedition; there is need of many supplies for the journey, 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 has not taken all from hence. Hear at least what the virgins say, Go to them that sell Matthew 25:9; but they who went found not. Hear what Abraham says, A gulf between us and you. Luke 16:26 Hear what Ezekiel says concerning that day, that Noah, and Job, and Daniel shall in nowise deliver their sons. Ezekiel 14:14 But may it never come to pass that we hear these words, but that having taken hence sufficient provision for our way to eternal life, we may behold with boldness our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, dominion, honor, now and ever, and world without end. Amen.

Homily 85 on the Gospel of John

John 19:16-18

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 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, 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 lies; 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 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 you may learn how great is its power, since the Prophet had foretold of old, that He was numbered with the transgressors. Isaiah 53:12 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 you may 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, 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, 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.

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 the madness of the Jews, in all the languages. For they bore malice against Him even when crucified. Yet what did this harm you? Nothing. For if He was a mortal and weak, and was about to become extinct, why did you 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.

John 19:30

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

Do you see 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, receives its accomplishment. For the soldiers when they came, broke 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, They shall look on Him whom they pierced. Ver. 37; Zechariah 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 consists. 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 when you approach to that awful cup, you may so approach, as drinking from the very side.

John 19:36

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 says, 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, says he, I have told you, that you might learn that great is the connection of the type with the reality. Do you see 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 says, I have told, and told with much earnestness, ‘that you 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 of our good things.

John 19:38

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 spices whose special 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 does the writer conceal this point. If any one say that it was from fear of the Jews, these men also were occupied by the same fear; for Joseph too was, it says, A secret (disciple) for fear of the Jews. And not one can say that Joseph acted thus because he greatly despised them, 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 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.

John 20:2

5. But do thou, when you hear that your Lord arose naked, cease from your madness about funerals; for what is the meaning of that superfluous and unprofitable 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 has often caused the breaking open of tombs, and has 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, says 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 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, says 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 says, As was the manner of the Jews. For they who honored Christ 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 you may learn that Christ made no account of these things, He said, You saw Me an hungered, and you fed Me; thirsty, and you gave Me drink; naked, and you clothed Me Matthew 25:35; but nowhere did He say, dead, and you 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, says some one, feeling and grief and sympathy for the departed persuade to this practice. The practice does not proceed from sympathy for the departed, but from vainglory. Since if you desire to sympathize with the dead, I will show you another way of mourning, and will teach you 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 forbidding 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 bids us have no more than enough to cover us, much more when dead; since the dead body has 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.

Homily 86 on the Gospel of John

John 20:15

Again she speaks of laying down, and taking away, and carrying, as though speaking of a corpse. But her meaning is this; If you 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. Wherefore He now sets 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 though present; so too in speaking, He, when He chose, then made Himself known; as also when He said to the Jews, Whom do you seek? they knew neither the Countenance nor the Voice until He chose. And this was the case here. And He named her name only, reproaching and blaming her that she entertained such fancies concerning One who lived. But how was it that,

John 20:20

Do you see 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 takes from you John 16:22, this He now 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, giving them, to counterbalance the war, the consolation. And so this was the first word that He spoke to them after the Resurrection, (wherefore also Paul continually says, Grace be unto you and peace,) and to women He gives good tidings of joy, because that sex was in sorrow, and had received this as the first curse. Therefore He gives 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 tells of the successes of the Cross, and these were the peace. Since then all hindrances have been removed, He says, and I have made My victory glorious, and all has been achieved, (then He says afterwards,)

John 20:22-23

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 has been committed. For great is the dignity of the priests. Whosesoever sins, it says, ye remit, they are remitted unto them; wherefore also Paul says, Obey them that have the rule over you, and submit yourselves. Hebrews 13:17 And hold them very exceedingly in honor; for thou indeed carest about your own affairs, and if you order them well, you give no account for others, but the priest even if he rightly order his own life, if he have not an anxious care for yours, 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. Hebrews 13:17 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 from you, will be able well to order your affairs; but if you throw them into despondency, you weaken their hands, and render them, as well as yourselves, an easy prey to the waves, although they be very courageous. Consider what Christ says concerning the Jews. The Scribes and the Pharisees sit on Moses’ seat; all therefore whatsoever they bid you to do, do ye. Matthew 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 says, We are ambassadors for Christ, as though God did beseech you by us. 2 Corinthians 5:20 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 has 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 appoints 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? Do you not know that by so judging you make your 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. And although their life be very much spoken against, you, if you take heed to yourself, will not be harmed at all in respect of the things committed to them 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 will He, though the priests be exceedingly vile, work all the things that are His, and will send the Holy Ghost. For neither does the pure draw down that Spirit by his own purity, but it is grace that works all. For all, it says, is for your sake, whether it be Paul, or Apollos, or Cephas. 1 Corinthians 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, dispenses 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.

Homily 87 on the Gospel of John

John 21:1

Do you see that He remains 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. But wherefore has 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.

Homily 88 on the Gospel of John

John 21:25

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 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 says; We are witnesses of the things spoken, and the Spirit which He has given to them that obey Him. Acts 5:32 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.

Source. New Advent – Translated by Charles Marriott. From Nicene and Post-Nicene Fathers, First Series, Vol. 14. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/2401.htm>.

Homilies on Hebrews (Argument and Summary)

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 see, brother, how many thousands of Jews there are which believe … and these all have been informed of you that you teach men to forsake the law.” 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, 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 you,” God says unto him; “But depart far hence to the Gentiles, for they will not receive your testimony concerning me.” Whereupon he says, “Yea, Lord, they know that I imprisoned and beat in every synagogue them that believed on you; and when the blood of your martyr Stephen was shed, I also was standing by and consenting unto his death, and kept the raiment of them that slew him.”

And besides this, there was something else. 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 you see them waging war passionately with him, and doing all things for this purpose, that they might slay him, and raising seditions

The unbelievers, then, were hostile to him for this reason; but why were the believers? Because in preaching to the Gentiles he was constrained to preach Christianity purely; and if haply even in Judaea he were found [doing so], he cared not. For Peter and they that were with him, because they preached in Jerusalem, when there was great fierceness, of necessity enjoined the observance of the law; but this man was quite at liberty. The [converts] too from the Gentiles were more than the Jews because they were without. And this enfeebled the law, and they had no such great reverence for it, although he preached all things purely. Doubtless in this matter they think to shame him by numbers, saying, “Thou see, brother, how many ten thousands of Jews there are which have come together.” On this account they hated him and turned away from him, because “They are informed of you, he says, that you teach men to forsake the law.”

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”: 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? Accordingly he said, “Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.”

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 also in like manner; and then he returned to Rome, where also he was slain by Nero. The Epistle to Timothy then was later than this Epistle. For there he says, “For I am now ready to be offered”; there also he says, “In my first answer no man stood with me.” In many places they [the Hebrew Christians] had to contend with persecution, as also he says, writing to the Thessalonians, “You became followers of the churches of Judaea”: and writing to these very persons he says, “You took joyfully the spoiling of your goods.” Do you see them contending? And if men had thus treated the Apostles, not only in Judaea, but also wherever they were among the Gentiles, what would they not have done to the believers? On this account, you see, he was very careful for them. For when he says, “I go unto Jerusalem to minister unto the saints”; and again, when he exhorts the Corinthians to beneficence, and says that the Macedonians had already made their contribution, and says, “If it be meet that I go also,” –he means this. And when he says, “Only that we should remember the poor; the same which I also was forward to do,”–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,”–he declares this.

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,” but it was not so in Judaea. Thou see 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 [upon them]. For this took place while the priests, while the temple, while the ritual, the sacrifices were vet standing. Look indeed at Paul himself being tried before the High Priest, and saying,” I knew not that he was the High Priest,” and this in the presence of the Ruler. For they had then great power. Consider then what things they were likely to suffer who dwelt in Jerusalem and Judaea.

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 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.” 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.

Homily 1 on Hebrews

Hebrews 1:1-2

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 spoke by the prophets, but to us by the Only-begotten. Then [He spoke] 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 [spoke] to us, but to them servants, and prophets, fellow-servants.

(Note, how Paul makes common cause, and puts himself on a level with the disciples, saying, He spoke 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 spoke also to them. And as yet he does not at all reflect on the Jews. For almost all to whom the prophets spoke, 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.)

Homily 3 on Hebrews

Hebrews 1:9

What is, Your God? Why, after that he has uttered a great word, he again qualifies 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; the other Jews, 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, Your 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. And against the Marcionites, that the Godhead is not anointed, but the Manhood.

Hebrews 2:4

What then, if wizards also do signs, and the Jews said that He cast out devils through Beelzebub? Luke 11:15 But they do not such kind of signs: therefore said he various miracles: for those others were not miracles, [or powers, ] but weakness and fancy, and things altogether vain. Wherefore he said, by gifts of the Holy Ghost according to His own will.

But see, even now, it is said, we love one another. For one man has 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 has 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 works wonders, yet much more, when He shows 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 renders us admirable.

Homily 4 on Hebrews

Hebrews 2:15

But [I pause] for it comes over me to groan bitterly [at the thought of] whither Christ has 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?’

Homily 5 on Hebrews

Hebrews 2:18

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, You shall call His name Jesus, for He shall save His people. Matthew 1:21 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 3:26: and again, To you was the word of this Salvation sent. Acts 13:26 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, Your sins are forgiven Mark 2:5; and also in that of Baptism: for He says to the disciples, Go and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost. Matthew 28:19

Hebrews 3:5

For a testimony of those things which shall be spoken. What do you mean? Does 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 has spoken Isaiah 1:2 — and Hear ye ravines, foundations of the earth, for the Lord has a controversy with His people Micah 6:2), much more men; that is, that they may be witnesses, when themselves [the Jews] shameless.

Homily 6 on Hebrews

Hebrews 3:7-11

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.

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 7:36, 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 has brought us out there (it is said) to slay us, with our children and wives. cf. God therefore being angry that they had so quickly cast off the memory of what had been done, swore 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, Today, if you will hear His voice, harden not your hearts, that you 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, Today if you 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?

Hebrews 3:16-4:2

Hebrews 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 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), Today if you 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?

Hebrews 4:9

7. There remains therefore a rest 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?

Hebrews 4:10

What then does he say? Hebrews 4:9 There remains therefore a rest for the people of God. And see how he has summed up the whole argument. He swore, says 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.

Homily 8 on Hebrews

Hebrews 5:4-5

Here again he conciliates 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; 14:28; 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; Hebrews 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 to Him You are My Son, today have I begotten You. What has this to do with the Son? Yea (he says) it is a preparation for His being appointed by God.

Hebrews 5:14

8. Let us then learn this lesson. Do not, when you hear 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].

Homily 10 on Hebrews

Hebrews 6:11-12

8. And that you may understand this, listen to the Parable: A certain man (it is said) went down from Jerusalem to Jericho, and fell among thieves Luke 10:30, etc.; and when they had beaten him, they left him by the way-side, having badly bruised him. A certain Levite came, and when he saw him, he passed by; A priest came, and when he saw him, he hastened past; a certain Samaritan came, and bestowed great care upon him. For he bound up his wounds Luke 10:34, dropped oil on them, set him upon his ass, brought him to the inn, said to the host, Take care of him Luke 10:35; and (observe his great liberality), and I, he says, will give you whatsoever you shall expend. Who then is his neighbor? He, it is said, that showed mercy on him. Go then also, He says, and do likewise. Luke 10:37 And see what a parable He spoke. He said not that a Jew did [so and so] to a Samaritan, but that a Samaritan showed all that liberality. Having then heard these things, let us not care only for those that are of the household of faith Galatians 6:10, and neglect others. So then also thou, if you see any one in affliction, be not curious to enquire further. His being in affliction involves a just claim on your aid. For if when you see an ass choking you raise him up, and dost not curiously enquire whose he is, much more about a man one ought not to be over-curious in enquiring whose he is. He is God’s, be he heathen or be he Jew; since even if he is an unbeliever, still he needs help. For if indeed it had been committed to you to enquire and to judge, you would have well said thus, but, as it is, his misfortune does not suffer you to search out these things. For if even about men in good health it is not right to be over-curious, nor to be a busybody in other men’s matters, much less about those that are in affliction.

9. But on another view what [shall we say]? Did you see him in prosperity, in high esteem, that you should say that he is wicked and worthless? But if you see him in affliction, do not say that he is wicked. For when a man is in high credit, we fairly say these things; but when he is in calamity, and needs help, it is not right to say that he is wicked. For this is cruelty, inhumanity, and arrogance. Tell me what was ever more iniquitous than the Jews. But nevertheless while God punished them, and that justly, yea, very justly, yet He approved of those who had compassion on them, and those who rejoiced over them He punished. Amos 6:6 For they were not grieved, it is said, at the affliction of Joseph.

Homily 11 on Hebrews

Hebrews 6:13-16

And so after he had patiently endured, he obtained the promise. Do you see that the promise alone did not effect the whole, but the patient waiting as well? Here he alarms them, showing that oftentimes a promise is thwarted through faintheartedness. And this he had indeed shown through [the instance of] the [Jewish] people: for since they were faint-hearted, therefore they obtained not the promise. But now he shows the contrary by means of Abraham. Afterwards near the end [of the Epistle] he proves something more also: [viz.] that even though they had patiently endured, they did not obtain; and yet not even so are they grieved.

Hebrews 6:19-20

Being made an High Priest forever after the order, he says, of Melchisedec. Here is also another consolation, if our High Priest is on high, and far better than those among the Jews, not in the kind [of Priesthood] only, but also in the place, and the tabernacle, and the covenant, and the person. And this also is spoken according to the flesh.

5. Those then, whose High Priest He is, ought to be greatly superior. And as great as the difference is between Aaron and Christ, so great should it be between us and the Jews. For see, we have our victim on high, our priest on high, our sacrifice on high: let us bring such sacrifices as can be offered on that altar, no longer sheep and oxen, no longer blood and fat. All these things have been done away; and there has been brought in their stead the reasonable service. Romans 12:1 But what is the reasonable service? The [offerings made] through the soul; those made through the spirit. (God, it is said, is a Spirit, and they that worship Him must worship Him in spirit and in truth John 4:24); things which have no need of a body, no need of instruments, nor of special places, whereof each one is himself the Priest, such as, moderation, temperance, mercifulness, enduring ill-treatment, long-suffering, humbleness of mind.

Homily 12 on Hebrews

Hebrews 7:1-3

1. Paul wishing to show the difference between the New and Old [Covenant], scatters it everywhere; and shoots from afar, and noises it abroad, and prepares beforehand. For at once even from the introduction, he laid down this saying, that to them indeed He spoke by prophets, but to us by the Son c. i. 1, 2, and to them at sundry times and in various manners, but to us through the Son. Afterwards, having discoursed concerning the Son, who He was and what He had wrought, and given an exhortation to obey Him, lest we should suffer the same things as the Jews; and having said that He is High Priest after the order of Melchisedec Hebrews 6:20, and having oftentimes wished to enter into [the subject of] this difference, and having used much preparatory management; and having rebuked them as weak, and again soothed and restored them to confidence; then at last he introduces the discussion on the difference [of the two dispensations] to ears in their full vigor. For he who is depressed in spirits would not be a ready hearer. And that you may understand this, hear the Scripture saying, They hearkened not to Moses for anguish of spirit. Exodus 6:9 Therefore having first cleared away their despondency by many considerations, some fearful, some more gentle, he then from this point enters upon the discussion of the difference [of the dispensations].

Hebrews 7:4

4. Now consider (says he) how great this man is to whom even the Patriarch Abraham gave the tenth of the spoils. Up to this point he has been applying the type: henceforward he boldly shows him [Melchisedec] to be more glorious than the Jewish realities. But if he who bears a type of Christ is so much better not merely than the priests, but even than the forefather himself of the priests, what should one say of the reality? You see how super-abundantly he shows the superiority.

Hebrews 7:5-6

And not only this; but neither was he of the same dignity with them, but of another race: so that he would not have given tithes to a stranger unless his dignity had been great. Astonishing! What has he accomplished? He has made quite clear a greater point than those relating to faith which he treated in the Epistle to the Romans. For there indeed he declares Abraham to be the forefather both of our polity and also of the Jewish. But here he is exceeding bold against him, and shows that the uncircumcised person is far superior.  How then did he show that Levi paid tithes? Abraham (he says) paid them. ‘And how does this concern us?’ It especially concerns you: for you will not contend that the Levites are superior to Abraham. Hebrews 7:6 But he whose descent is not counted from them, received tithes of Abraham.

Hebrews 7:8-10

In a marvelous and triumphant way he cast out the Jewish [system]. On this account he said, You have become dull, Hebrews 5:12, because he wished to lay these foundations, that they might not start away. Such is the wisdom of Paul, first preparing them well, he so leads them into what he wishes. For the human race is hard to persuade, and needs much attention, even more than plants. Since in that case there is [only] the nature of material bodies, and earth, which yields to the hands of the husbandmen: but in this there is will, which is liable to many alterations, and now prefers this, now that. For it quickly turns to evil.

Homily 14 on Hebrews

Hebrews 8:1-2

See how he raised up the minds of the believing Jews. For as they would be apt to imagine that we have no such tabernacle [as they had], see here (he says) is the Priest, Great, yea, much greater than the other, and who has offered a more wonderful sacrifice. But is not all this mere talk? Is it not a boast, and merely said to win over our minds? On this account he established it first from the oath, and afterwards also from the tabernacle. For this difference too was manifest: but the Apostle thinks of another also, which (he says) the Lord pitched [or made firm] and not man. Where are they who say that the heaven whirls around? where are they who declare that it is spherical? For both of these notions are overthrown here.

Hebrews 8:10

But what other difference is there beside this? Now if any person should say that the difference is not in this respect, but in respect to its being put into their hearts; He makes no mention of any difference of ordinances, but points out the mode of its being given: for no longer (he says) shall the covenant be in writings, but in hearts; let the Jew in that case show that this was ever carried into effect; but he could not, for it was made a second time in writings after the return from Babylon. But I show that the Apostles received nothing in writing, but received [it] in their hearts through the Holy Ghost. Wherefore also Christ said, When He comes, He will bring all things to your remembrance, and He shall teach you. John 14:26

Hebrews 8:11-12

6. And they shall not teach (he says) every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know Me from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. Behold also another sign. From the least even to the greatest of them (he says) they shall know Me, and they shall not say, Know the Lord. When has this been fulfilled save now? For our [religion] is manifest: but theirs [i.e. the Jews‘] was not manifest, but had been shut up in a corner.

Homily 15 on Hebrews

Hebrews 9:1-5

And the worldly Sanctuary. He calls it worldly, inasmuch as it was permitted to all to tread it, and in the same house the place was manifest where the priests stood, where the Jews, the Proselytes, the Grecians, the Nazarites. Since, therefore even Gentiles were permitted to tread it, he calls it worldly. For surely the Jews were not the world.

Which had (he says) a golden Censer, and the ark of the Covenant overlaid round about with gold: wherein was the golden pot that held the manna, and Aaron’s rod that budded, and the tables of the covenant. All these things were venerable and conspicuous memorials of the Jewish obstinacy; and the tables of the covenant (for they broke them) And the manna (for they murmured; and therefore handing on the memory thereof to posterity, He commanded it to be laid up in a golden pot). And Aaron’s rod that budded. And over it, the Cherubim of glory. What is the Cherubim of glory? He either means the glorious, or those which are under God. Shadowing the mercy-seat.

Hebrews 9:6

2. Now when these things were thus ordained, the priests went always into the first tabernacle accomplishing the service [of God]. That is, these things indeed were [there], but the Jews did not enjoy them: they saw them not. So that they were no more theirs than [ours] for whom they prophesied.

Homily 17 on Hebrews

Hebrews 9:24-26

1. The Jews greatly prided themselves on the temple and the tabernacle. Wherefore they said, The temple of the Lord, The temple of the Lord, The temple of the Lord. Jeremiah 7:4 For nowhere else in the earth was such a temple constructed as this, either for costliness, or beauty, or anything else. For God who ordained it, commanded that it should be made with great magnificence, because they also were more attracted and urged on by material things. For it had bricks of gold in the walls; and any one who wishes may learn this in the second [book] of Kings, and in Ezekiel, and how many talents of gold were then expended.

Homily 18 on Hebrews

Hebrews 10:16-18

He sat down on the right hand of God, from henceforth expecting. Why the delay? that His enemies be put under His feet. For by one offering He has perfected for ever them that are sanctified. But perhaps some one might say; Wherefore did He not put them under at once? For the sake of the faithful who should afterwards be brought forth and born. Whence then [does it appear] that they shall be put under? By the saying He sat down. He called to mind again that testimony which says, until I put the enemies under His feet. See Hebrews 1:13 But His enemies are the Jews. Then since he had said, Till His enemies be put under His feet, and they [these enemies ] were vehemently urgent, therefore he introduces all his discourse concerning faith after this. But who are the enemies? All unbelievers: the dæmons. And intimating the greatness of their subjection, he said not are subjected, but are put under His feet.

4. Let us not therefore be of [the number of] His enemies. For not they alone are enemies, the unbelievers and Jews, but those also who are full of unclean living. For the carnal mind is enmity against God: for it is not subject to the law of God, for neither can it be. Romans 8:7 What then (you say)? This is not a ground of blame. Nay rather, it is very much a ground of blame. For the wicked man as long as he is wicked, cannot be subject [to God’s law]; he can however change and become good.

Homily 20 on Hebrews

Hebrews 10:26-27

What shall we say then to them both? That he does not take away repentance, nor the propitiation through repentance, nor does he thrust away and cast down with despair the fallen. He is not thus an enemy of our salvation; but what? He takes away the second Washing. For he did not say, no more is there repentance, or no more is there remission, but no more is there a sacrifice, that is, there is no more a second Cross. For this is what he means by sacrifice. For by one sacrifice, he says, He has perfected forever them that are sanctified Hebrews 10:14; not like the Jewish [rites.]. For this reason he has treated so much throughout concerning the Sacrifice, that it is one, even one; not wishing to show this only, that herein it differed from the Jewish [rites], but also to make [men] more steadfast, so that they might no longer expect another sacrifice according to the Jewish law.

Homily 27 on Hebrews

Hebrews 11:28-31

But what is the sprinkling of blood? A lamb was slain in every household, and the blood was smeared on the door-posts, and this was a means of warding off the Egyptian destruction. If then the blood of a lamb preserved the Jews unhurt in the midst of the Egyptians, and under so great a destruction, much more will the blood of Christ save us, who have had it sprinkled not on the door-posts, but in our souls. For even now also the Destroyer is going about in this depth of night: but let us be armed with that Sacrifice. (He calls the sprinkling anointing.) For God has brought us out from Egypt, from darkness, from idolatry.

Hebrews 11:34

Out of weakness were made strong. Here he alludes to what took place at their return from Babylon. For out of weakness, is out of captivity. When the condition of the Jews had now become desperate, when they were no better than dead bones, who could have expected that they would return from Babylon, and not return only; but also wax valiant and turn to flight armies of aliens? ‘But to us,’ some one says, ‘no such thing has happened.’ But these are figures of the things to come.

Homily 28 on Hebrews

Hebrews 12:2

5. Wherefore let us also, whenever we suffer anything of this kind, before the Apostles consider Christ. Why? His whole life was full of insults. For He continually heard Himself called mad, and a deceiver, and a sorcerer; and at one time the Jews said, Nay, (it says) but He deceives the people. John 7:12 And again, That deceiver said while He was yet alive, after three days I will rise again. Matthew 27:63 As to sorcery too they calumniated Him, saying, He casts out the devils by Beelzebub. Matthew 12:24 And that He is mad and has a devil. John 10:20 Said we not well (it says) that He has a devil and is mad? John 8:48

To Him then let us look, also to the [sufferings ] of His disciples, reading the [writings ] of Paul, and hearing him say, In much patience, in afflictions, in necessities, in persecutions, in distresses, in stripes, in imprisonments. 2 Corinthians 6:4-5 And again, Even to this present hour, we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place, and labor, working with our own hands. Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat. 1 Corinthians 4:11-13 Has any one [of us] suffered the smallest part of these things? For, he says, [we are] As deceivers, as dishonored, as having nothing. 2 Corinthians 6:8-10 And again, Of the Jews five times received I forty stripes save one; thrice was I beaten with rods, once was I stoned, a night and a day have I been in the deep; in journeyings often, in tribulations, in distress, in hunger. 2 Corinthians 11:24-26 And that these things seem good to God, hear him saying, For this I besought the Lord thrice, and He said to me, My Grace is sufficient for you; for My strength is made perfect in weakness. 2 Corinthians 12:8-10 Wherefore, he says, I take pleasure in infirmities, in afflictions, in necessities, in distresses, in stripes, in imprisonments, that the power of Christ may rest upon me. Moreover, hear Christ Himself saying, In the world you shall have tribulation. John 16:33

Homily 29 on Hebrews

Hebrews 12:10

Would you that I bring before you those [that live] in luxury? Let us ascend from the last to the first. The rich man who is burning in the furnace; the Jews who live for the belly, whose god is their belly Philippians 3:19, who were ever seeking ease in the wilderness, were destroyed; as also those in Sodom, on account of their gluttony; and those in the time of Noah, was it not because they chose this soft and dissolute life? For they luxuriated, it says, in fullness of bread. Ezekiel 16:49 It speaks of those in Sodom. But if fullness of bread wrought so great evil, what should we say of other delicacies? Esau, was not he in ease? And what of those who being of the sons of God Genesis 6:2, looked on women, and were borne down the precipice? And what of those who were maddened by inordinate lust? And all the kings of the nations, of the Babylonians, of the Egyptians, did they not perish miserably? Are they not in torment?

Homily 31 on Hebrews

Hebrews 12:16

Who for one morsel of meat sold his birthright, who through his own slothfulness sold this honor which he had from God, and for a little pleasure, lost the greatest honor and glory. This was suitable to them. This [was the conduct] of an abominable, of an unclean person. So that not only is the fornicator unclean, but also the glutton, the slave of his belly. For he also is a slave of a different pleasure. He is forced to be overreaching, he is forced to be rapacious, to behave himself unseemly in ten thousand ways, being the slave of that passion, and oftentimes he blasphemes. So he accounted his birthright to be nothing worth. That is, providing for temporary refreshment, he went even to the [sacrifice of his] birthright. So henceforth the birthright belongs to us, not to the Jews. And at the same time also this is added to their calamity, that the first has become last, and the second, first: the one, for courageous endurance; the other last for indolence.

Homily 32 on Hebrews

Hebrews 12:25-29

Here he makes them fear, by saying, And to God the Judge of all; not of the Jews alone, and the faithful, but even of the whole world.

Homily 33 on Hebrews

Hebrews 13:8-9

In these words, Jesus Christ the same yesterday and today and for ever, yesterday means all the time that is past: today, the present: for ever, the endless which is to come. That is to say: You have heard of an High Priest, but not an High Priest who fails. He is always the same. As though there were some who said, ‘He is not, another will come,’ he says this, that He who was yesterday and today, is the same also forever. For even now the Jews say, that another will come; and having deprived themselves of Him that is will fall into the hands of Antichrist.

Hebrews 13:10

For Hebrews 13:10 we have an altar whereof they have no right to eat which serve the Tabernacle. Not as the Jewish [ordinances], are those among us, as it is not lawful even for the High Priest to partake of them. So that since he had said, Do not observe, and this seemed to be [the language] of one who is throwing down his own building, he again turns it round. What, have not we then observances as well (he says)? [Yea we have], and we observe them very earnestly too, not sharing them even with the priests themselves.

Hebrews 13:16

But let us see in what sense Marriage is honorable in all and the bed undefiled. Because (he means) it preserves the believer in chastity. Here he also alludes to the Jews, because they accounted the woman after childbirth polluted: and whosoever comes from the bed, it is said, is not clean. Those things are not polluted which arise from nature, O ungrateful and senseless Jew, but those which arise from choice. For if marriage is honorable and pure, why forsooth do you think that one is even polluted by it?

And by Him let us offer a sacrifice to God. Of what kind of sacrifice does he speak? The fruit of lips giving thanks to His Name. They [the Jews] brought sheep, and calves, and gave them to the Priest: let us bring none of these things, but thanksgiving. This fruit let our lips put forth.

Source. New Advent – Translated by Frederic Gardiner. From Nicene and Post-Nicene Fathers, First Series, Vol. 14. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/2402.htm>.

Homily 1 on the Statues

19. It is tried gold! Try it as you desire, examine it as you wish, you will not find in it any dross. This shows us not only the fortitude of others, but also brings much farther consolation; for what says Christ, Blessed are you 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: for in like manner did their fathers unto the prophets. Again, Paul writing to the Macedonians in his desire to console them, says, For you, brethren, became followers of the churches of God which are in Judea. For you also have suffered like things of your own countrymen, even as they have of the Jews. 1 Thessalonians 2:14 And again, he consoles the Hebrews in like manner, reckoning up all the just who had lived in furnaces; in pits; in deserts; in mountains; in caves; in hunger; and in poverty. Hebrews 11:34-35 For communion of suffering brings some consolation to the fallen.

32. But since our discourse has now turned to the subject of blasphemy, I desire to ask one favor of you all, in return for this my address, and speaking with you; which is, that you will correct on my behalf the blasphemers of this city. And should you hear any one in the public thoroughfare, or in the midst of the forum, blaspheming God; go up to him and rebuke him; and should it be necessary to inflict blows, spare not to do so. Smite him on the face; strike his mouth; sanctify your hand with the blow, and if any should accuse you, and drag you to the place of justice, follow them there; and when the judge on the bench calls you to account, say boldly that the man blasphemed the King of angels! For if it be necessary to punish those who blaspheme an earthly king, much more so those who insult God. It is a common crime, a public injury; and it is lawful for every one who is willing, to bring forward an accusation. Let the Jews and Greeks learn, that the Christians are the saviours of the city; that they are its guardians, its patrons, and its teachers. Let the dissolute and the perverse also learn this; that they must fear the servants of God too; that if at any time they are inclined to utter such a thing, they may look round every way at each other, and tremble even at their own shadows, anxious lest perchance a Christian, having heard what they said, should spring upon them and sharply chastise them. Have you not heard what John did? He saw a man that was a tyrant overthrowing the laws of marriage; and with boldness, he proclaimed in the midst of the forum, It is not lawful for you to have your brother Philip’s wife. Mark 6:18 But I urge you on, not against a prince or a judge; nor against the marriage ordinance outraged; nor in behalf of fellow-servants insulted. But I require you to castigate an equal, for insolence against the Lord. Truly, if I had said to you, punish and correct those kings or judges who transgress the laws, would you not say that I was mad? But John forsooth acted thus. So that even this is not too much for us. Now then, at least, correct a fellow-servant; an equal; and although it should be necessary to die, do not shrink from chastising a brother. This is your martyrdom, since John was also a martyr. And although he was not commanded to sacrifice, nor to worship an idol, yet for the sacred laws that were despised, he laid down his head. Do thou too then contend, even to the death, for the truth, and God will fight for you! And make me not this cold reply. What matters it to me? I have nothing in common with him. With the devil alone we have nothing in common, but with all men we have many things in common; for they partake of the same nature with us; they inhabit the same earth, and they are nourished with the same food; they have the same Lord; they have received the same laws, and are invited to the same blessings with ourselves. Let us not say then, that we have nothing in common with them; for this is a satanic speech; a diabolical inhumanity. Therefore let us not give utterance to such words, but exhibit such a tender care as becomes brethren!

Homily 2 on the Statues

8. Here I could wish to end this discourse; for the minds of those who are in anguish are indisposed to extend their discourses to a great length. And as when some dense cloud has formed, and flying under the solar rays, returns back to him all his splendour again, so indeed does the cloud of sadness, when it stands before our souls, refuse to admit an easy passage for the word, but chokes it and restrains it forcibly within. And this is the case not only with those who speak, but with those who hear; for as it does not suffer the word to burst forth freely from the soul of the speaker, so neither does it suffer it to sink into the mind of those who listen, with its natural power. Therefore also the Jews of old time, while slaving at the mud and bricks, had not the heart to listen to Moses, while he repeatedly told them great things respecting their future deliverance; despondency making their minds inaccessible to the address, and shutting up their sense of hearing. I could have wished then, as to myself, to have put an end here to my discourse; but thinking that it is not only the nature of a cloud to intercept the forward passage of the sun’s rays, but that often just the opposite happens to the cloud; since the sun continually falling upon it with much warmth, wears it away, and frequently breaks through the midst of it; and shining forth all at once, meets cheerfully the gaze of the beholders. This also I myself expect to do this day; and the word being continually associated with your minds, and dwelling in them, I hope to burst the cloud of sadness, and to shine through your understandings again, with the customary instruction!

Homily 3 on the Statues

Whence does this appear evident? Because He is exceedingly desirous, that we should always take refuge in Him, and in everything make our requests unto Him; and do nothing and speak nothing without Him. For men, when we trouble them repeatedly concerning our affairs, become slothful and evasive, and conduct themselves unpleasantly towards us; but with God it is quite the reverse. Not when we apply to him continually respecting our affairs, but when we fail to do so, then is he especially displeased. Hear at least what He reproves the Jews for, when He says, You have taken counsel, but not of Me, and made treaties, but not by My Spirit. Isaiah 30:1 For this is the custom of those who love; they desire that all the concerns of their beloved should be accomplished by means of themselves; and that they should neither do anything, nor say anything, without them. On this account did God not only on that occasion, but again elsewhere, uttering a reproof, speak the same language. They have reigned, but not by Me; they have ruled, and they made it not known to Me. Hosea 8:4 Let us not then be slow to take refuge in Him continually; and whatever be the evil, it will in any case find its appropriate solution.

6. Does a man affright you? Hasten to the Lord above, and you will suffer no evil. Thus the ancients had release from their calamities; and not men only, but also women. There was a certain Hebrew woman, Esther was her name. This Esther rescued the whole people of the Jews, when they were about to be delivered over to destruction, by this very method. For when the Persian king gave orders that all the Jews should be utterly destroyed, and there was no one who was able to stand in the way of his wrath — this woman having divested herself of the splendid robe, and clothed herself with sackcloth and being besprinkled with ashes, supplicated the merciful God to go in with her to the king; and offering up her prayer to Him, these were the words she uttered, O Lord, make my words acceptable, and put eloquent speech in my mouth. Let this be the prayer which we offer to God for our Teacher. For if a woman, supplicating on behalf of the Jews, prevailed to allay the wrath of a barbarian, much rather will our Teacher, entreating on behalf of so great a city, and in conjunction with so great a Church, be able to persuade this most mild and merciful Emperor. For if he has received authority to loose sins committed against God, much more will he be able to take away and blot out those which have been committed against a man. He is also himself a ruler and a ruler of more dignity than the other. For the sacred laws take and place under his hands even the royal head. And when there is need of any good thing from above, the Emperor is accustomed to fly to the priest: but not the priest to the Emperor. He too has his breast-plate, that of righteousness. He too has his girdle, that of truth, and sandals of much greater dignity, those of the Gospel of peace. He too has a sword, not of iron, but of the Spirit; he too has a crown resting on his head. This panoply is the more splendid. The weapons are grander, the license of speech greater, and mightier the strength. So that from the weight of his authority, and from his own greatness of soul; and more than all the rest, from the hope which he has in God, he will address the Emperor with much freedom and much discretion.

8. I speak not, indeed, of such a fast as most persons keep, but of real fasting; not merely an abstinence from meats; but from sins too. For the nature of a fast is such, that it does not suffice to deliver those who practise it, unless it be done according to a suitable law. For the wrestler, it is said, is not crowned unless he strive lawfully. 2 Timothy 2:5 To the end then, that when we have gone through the labour of fasting, we forfeit not the crown of fasting, we should understand how, and after what manner, it is necessary to conduct this business; since that Pharisee also fasted, Luke 18:12 but afterwards went down empty, and destitute of the fruit of fasting. The Publican fasted not; and yet he was accepted in preference to him who had fasted; in order that you may learn that fasting is unprofitable, except all other duties follow with it. The Ninevites fasted, and won the favour of God. Jonah 3:10 The Jews, fasted too, and profited nothing, nay, they departed with blame. Since then the danger in fasting is so great to those who do not know how they ought to fast, we should learn the laws of this exercise, in order that we may not run uncertainly, nor beat the air, nor while we are fighting contend with a shadow. Fasting is a medicine; but a medicine, though it be never so profitable, becomes frequently useless owing to the unskilfulness of him who employs it. For it is necessary to know, moreover, the time when it should be applied, and the requisite quantity of it; and the temperament of body that admits it; and the nature of the country, and the season of the year; and the corresponding diet; as well as various other particulars; any of which, if one overlooks, he will mar all the rest that have been named. Now if, when the body needs healing, such exactness is required on our part, much more ought we, when our care is about the soul, and we seek to heal the distempers of the mind, to look, and to search into every particular with the utmost accuracy.

9. Let us see then how the Ninevites fasted, and how they were delivered from that wrath— Let neither man nor beast, herd nor flock, taste anything, Jonah 3:7 says (the prophet). What do you say? Tell me — must even the irrational things fast, and the horses and the mules be covered with sackcloth? Even so, he replies. For as when, at the decease of some rich man, the relatives clothe not only the men servants and maid servants, but the horses also with sackcloth, and give orders that they should follow the procession to the sepulchre, led by their grooms; thus signifying the greatness of the calamity, and inviting all to pity; thus also, indeed, when that city was about to be destroyed, even the irrational nature was enveloped in sackcloth, and subjected to the yoke of fasting. It is not possible, says he, that irrational creatures should learn the wrath of God by means of reason; let them be taught by means of fasting, that this stroke is of divine infliction. For if the city should be overturned, not only would it be one common sepulchre for us, the dwellers therein, but for these likewise. Inasmuch then as these would participate in the punishment, let them also do so in the fast. But there was yet another thing which they aimed at in this act, which the prophets also are wont to do. For these, when they see some dreadful chastisement proceeding from heaven, and those who are to be punished without anything to say for themselves — laden with shame — unworthy of the least pardon or excuse:— not knowing what to do, nor from whence they may procure an advocacy for the condemned, they have recourse to the things irrational; and describing their death in tragical fashion, they make intercession by them, putting forward as a plea their pitiable and mournful destruction. When therefore, aforetime, famine had seized upon the Jews, and a great drought oppressed their country, and all things were being consumed, one of the prophets spoke thus, The young heifers leaped in their stalls; the herds of oxen wept, because there was no pasture; all the cattle of the field looked upward to You, because the streams of waters were dried up. Joel 1:17 Another prophet bewailing the evils of drought again speaks to this effect: The hinds calved in the fields and forsook it, because there was no grass. The wild asses stood in the forests; they snuffed up the wind like a dragon; their eyes did fail, because there was no grass. Jeremiah 14:5 Moreover, you have heard Joel saying today, Let the bridegroom go forth of his chamber, and the bride out of her closet;— the infants that suck the breast. For what reason, I ask, does he call so immature an age to supplication? Is it not plainly for the very same reason? For since all who have arrived at the age of manhood, have inflamed and provoked God’s wrath, let the age, says he, which is devoid of transgressions supplicate Him who is provoked.

Homily 4 on the Statues

8. Consider, moreover, how the crown of this victory was woven by the adversaries, and the enemies themselves were made witnesses of this trophy. For Nebuchadnezzar, it says, sent to gather together the princes, the governors, and the captains, the judges, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image, and they were all gathered together. Daniel 3:2 The enemy prepares the theatre, and he himself collects together the spectators, and prepares the lists; a theatre too, not of chance persons, or of some private individuals, but of all those who were honourable and in authority, to the end that their testimony may be worthy of credit with the multitude. They had come summoned for one thing; but they all departed having beheld another thing. They came in order to worship the image; and they departed, having derided the image, and struck with wonder at the power of God, through the signs which had taken place with respect to these young men. And observe, where the field for this display was spread out. No city, nor select enclosure furnished room for this theatre of the whole world, but smooth and naked plains. For in the plain of Dura, outside the city, he set up the image, and the herald came and cried, To you it is commanded, O people, nations, and languages, that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, you fall down and worship the golden image; (for a fall indeed it was to worship the idol) and whoever falls not down, and worships, shall the same hour be cast into the midst of a burning fiery furnace. Daniel 3:4, 6 Do you see how difficult these struggles are made; how irresistible the snare; and how deep the gulph, and a precipice on either hand? But be not afraid. In whatever degree the enemy increases his machinations, so much the more does he display the courage of the young men. For this reason is there this symphony of so many musicians; for this reason the burning furnace; in order that both pleasure, and fear, may besiege the souls of those present. Is there any one of harsh and unyielding character among them? Let the melody of every kind of music, says he, enchant and soften him. But is he superior to this artifice, let the sight of the flame affright and astound him. Thus was fear as well as pleasure present; the one entering to assault the soul by the ears, the other by the eyes. But the noble character of these youths was not by any such means to be conquered; but even as, when they fell into the fire, they mastered the flames, even so they derided all desire and all fear. For it was for them the devil had prepared all these things beforehand. For he had no doubts of his own subjects, but was exceedingly confident that no one would resist the royal mandate. But when all fell down, and were subdued, then the youths alone are led into the midst; in order that from this too the conquest may become the more illustrious, they alone conquering and being proclaimed victors among so vast a multitude. For this would not have been so surprising if they had acted courageously at the first, when as yet no one had been overthrown. But the greatest, and most astonishing fact was, that the multitude of those who fell down, neither affrighted, nor enfeebled them. They did not say to themselves any such things as many are ofttimes wont to say; If we were the first, and the only persons to worship the image, this would have been a sin: but if we do this with so many myriads, who will not make allowance? Who will not think us worthy of defense? nothing of that sort did they say or think, when they beheld the prostrate forms of so many tyrants. Consider thou also with me the wickedness of those who were their accusers, and how maliciously and bitterly they brought the accusation! There are, say they, certain Jews whom you have set up over the works of the province of Babylon. They did not merely make mention of the nation, but they also bring to mind their honourable condition, that they may inflame the wrath of the king; almost as if they had said, These slaves, these captives, who are without a city, you have made rulers over us. But they show contempt for such honour, and treat insolently him who has given them this honour! Therefore they say this; The Jews whom you have set over the works of the province of Babylon, obey not your decree, nor serve your gods. Daniel 3:12 The accusation becomes their greatest praise; and the crimes imputed, their encomium; a testimony indeed that is indubitable, since their enemies bring it forward. What then does the king? He commands that they should be brought into the midst, so that he may affright them in every way. But nothing dismayed them, neither the wrath of the king, nor their being left alone in the midst of so many, nor the sight of the fire, nor the sound of the trumpet, nor the whole multitude looking fire at them; for deriding all these things, as if they were about to be cast into a cool fountain of water, they entered the furnace uttering that blessed sentence, We will not serve your gods, nor worship the golden image which you have set up. Daniel 3:18

Homily 6 on the Statues

8. Thus also God acted towards the Jews. For wishing to infuse into them a desire of returning (to Canaan), and to persuade them to hate Egypt, He permitted them to be distressed by working in clay, and brick-making, that being oppressed by that weight of toil and affliction, they might cry unto God respecting their return. For if, indeed when they departed after these things had happened, they did again remember Egypt, with their hard slavery, and were urgent to turn back to that former tyranny; what if they had received no such treatment from these barbarians? When would they have ever wished to leave that strange land? To the end, therefore, that we may not be too closely attached to the earth, and grow wretched while gaping after present things, and become unmindful of futurity, God has made our lives here full of labour. Let us not then cherish the love of the present life beyond what is necessary. For what does it profit us? Or what is the advantage of being closely riveted to the desire of this present state? Are you willing to learn in what respect this life is advantageous? It is so, inasmuch as it is the ground-work and starting point of the life to come; the wrestling-school and the arena for crowns of victory hereafter! so that if it does not provide these for us, it is worse than a thousand deaths. For if we do not wish to live so as to please God, it is better to die. For what is the gain? What have we the more? Do we not every day see the same sun, and the same moon, the same winter, the same summer, the same course of things? The thing that has been, shall be; and that which is done, is that which shall be done. Ecclesiastes 1:9 Let us not then at once pronounce those happy, who are alive, and bewail the dead, but let us weep for those who are in their sins, whether they be dead or alive. And on the other hand, let us call those happy in whatsoever condition they be, who are in a state of righteousness. You, forsooth, fear and lament one death; but Paul, who was dying daily, 1 Corinthians 15:31 was so far from shedding a tear on that account, that he rejoiced and exulted!

Homily 7 on the Statues

6. Do not, O beloved, pass over unthinkingly, what has just been said! But consider what an act it was, not to send an angel, or archangel, or any other of his fellow-servants, but that the Lord Himself should have descended to him who had fallen from the right way, and should have raised him when thus cast down; and should have approached him, One to one, as a friend comes to a friend when he is unfortunate, and is plunged in great distress! For that He acted thus out of His great kindness, the very words too which He spoke to him evidently show His ineffable affection. And why do I say, all the words? The first utterance signifies at once His tenderness. For He said not, what it was probable a person treated so contemptuously would say, O wicked, yea most wicked man! When you had enjoyed so great favour from Me, and had been honoured with such a sovereignty, being exalted above all the creatures upon the earth for no merit of your own; and having received in actual deeds the pledges of My care, and a true manifestation of My Providence, did you esteem a wicked and pestiferous demon, the enemy of your salvation, to be worthy of more credit than your Lord and Benefactor? What proof did he give of regard for you, like that which I have done? Did I not make for you the heaven, the earth, the sea, the sun, the moon, and all the stars? For truly none of the angels needed this work of creation; but for you, and for your recreation, I made so great and excellent a world; and did you esteem mere words alone, a false engagement, and a promise full of deceit, as more worthy to be believed than the kindness and providence that was manifested by deeds; that you gave yourself over to him, and trampled My laws under foot! These words, and more of this kind, one who had been treated contemptuously would probably say. But God acted not so; but quite in the contrary manner. For by His first word He at once raised him up from his dejection, and gave the fearful and trembling man confidence, by being the first Himself to call him, or rather, not by merely calling him first, but by addressing him by his own familiar appellation, and saying, Adam, where are you? Thus He showed His tenderness, and the great regard He had for him. For you must all know, that this is a mark of intimate friendship. And thus those who call upon the dead are wont to do, continually repeating their names. And so, on the other hand, those who entertain hatred and enmity against any, cannot bear to mention the very names of those who have aggrieved them. Saul, for instance, though he had sustained no injury from David, but had wronged him exceedingly, since he abhorred and hated him, could not endure to mention his proper name; but when all were seated together, not seeing David to be present, what said he? He said not, Where is David? But, ‘Where is the son of Jesse?’ 1 Kings 20:27 calling him by his father’s name. And again, the Jews did the same with respect to Christ, for since they abhorred and hated Him, they did not say, Where is Christ? but, Where is that man? John 7:11

8. But if one short and simple speech thus demonstrates the care of God, what if we should read through this whole judgment, and unfold its entire records? Do you see how all Scripture is consolation and comfort? But of these records we will speak at a befitting season; before that, however, it is necessary to state at what time this Book was given; for these things were not written in the beginning, nor at once when Adam was made, but many generations afterwards; and it were worth while to enquire for what reason this delay took place, and why at length they were given to the Jews only, and not to all men; and why written in the Hebrew tongue; and why in the wilderness of Sinai? For the Apostle does not mention the place merely in a cursory manner; but shows that in that circumstance too there was a great subject of contemplation for us, when he says to us: For these are two covenants, the one from Mount Sinai, which genders to bondage. Galatians 4:24

Homily 9 on the Statues

9. Do you desire that we should lead you down again to the earth, and point out the marvel? Do you see not this sea abounding with waves, and fierce winds; yet this sea, spacious, and large, and furious as it is, is walled in with a feeble sand! Mark also the wisdom of God, He permitted it not to be at rest, nor tranquil, lest you should suppose its good order to be of mere natural regulation; but remaining within its limits, it lifts up its voice, and is in tumult, and roars aloud, and raises its waves to a prodigious height. But when it comes to the shores, and beholds the sand, it breaks up, and returns back again within itself; teaching you, by both these things, that it is not the work of nature that it remains within its boundaries, but the work of Him whose power restrains it! For this cause accordingly He has made the wall feeble; and has not encompassed these shores with wood, or stone, or mountains, lest you should impute the regulation of the elements to such things. And, therefore, God Himself, upbraiding the Jews with this very circumstance, said, Fear ye not Me, which have placed the sand for the bound of the sea that it cannot pass it. Jeremiah 5:22 But the marvellous thing is not this only, that He has made a great and admirable world; and that He has compacted it in a way above the usual course of nature; but that He has also constituted it out of opposite things; such as hot and cold, dry and moist, fire and water, earth and air, and that these contrary elements, of which this whole universe consists, though continually at strife one with another, are not consumed of one another. The fire has not overrun and burnt up all things; the water has not overflowed and drowned the whole earth. With respect to our bodies, however, these effects really take place; and upon the increase of the bile, fever is generated; and the whole animal frame sustains an injury; and when there is a superabundance of phlegm, many diseases are produced which destroy the animal. But in the case of the universe, nothing of this kind happens; but each thing remains held as it were by a kind of bridle and band; preserving, by the will of the Creator, its own boundaries; and their strife becomes a source of peace to the whole. Are not these things evident even to a blind man? And are not even the simple easily able to comprehend, that they were made, and are upheld, by some Providence? For who is so silly and senseless, that beholding such a mass of substances, such beauty, such combination, the continual strife of such vast elements, their opposition, and yet durability, would not reason with himself and say, If there were not some Providence to uphold the mass of these bodies, not permitting the universe to fall to pieces, it could not remain; it could not have been lasting. So perfect is the order of the seasons, such the harmony of the day and night, so many the kinds of brute animals, and plants, and seeds, and herbs, that preserve their course, and yet, to the present day, none has ever fallen into decay or sudden dissolution.

Homily 10 on the Statues

8. And both of these points the Scriptures teach, for one in treating of the beauty of the heavens thus speaks; The heavens declare the glory of God. And again, Who has placed the sky as a vault, and spread it out as a tent over the earth. Isaiah 40:22 And again, Who holds the circle of heaven. But another writer, showing that although the world be great and fair, it is yet corruptible, thus speaks; You, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of Your hands. They shall perish, but You remain, and they all shall wax old as does a garment, and as a vesture shall Thou fold them up, and they shall be changed. And again, David says of the sun, that he is as a bridegroom coming out of his chamber, and rejoices as a giant to run his course. Do you see how he places before you the beauty of this star, and its greatness? For even as a bridegroom when he appears from some stately chamber, so the sun sends forth his rays under the East; and adorning the heaven as it were with a saffron-colored veil, and making the clouds like roses, and running unimpeded all the day; he meets no obstacle to interrupt his course. Beholdest thou, then, his beauty? Beholdest thou his greatness? Look also at the proof of his weakness! For a certain wise man, to make this plain, said, What is brighter than the sun, yet the light thereof suffers eclipse. Sirach 17:31 Nor is it only from this circumstance that his infirmity is to be perceived, but also in the concourse of the clouds. Often, at least, when a cloud passes underneath him, though emitting his beams, and endeavouring to pierce through it, he has not strength to do so; the cloud being too dense, and not suffering him to penetrate through it. He nourishes the seeds, however, replies some one — Yes — still he does not nourish them by himself, but requires the assistance of the earth, and of the dew, and of the rains, and of the winds, and the right distribution of the seasons. And unless all these things concur, the sun’s aid is but superfluous. But this would not seem to be like a deity, to stand in need of the assistance of others, for that which he wishes to do; for it is a special attribute of God to want nothing; He Himself at least did not in this manner bring forth the seeds from the ground; He only commanded, and they all shot forth. And again, that you may learn that it is not the nature of the elements, but His command which effects all things; He both brought into being these very elements which before were not; and without the need of any aid, He brought down the manna for the Jews. For it is said, He gave them bread from heaven. But why do I say, that in order to the perfection of fruits, the sun requires the aid of other elements for their sustenance; when he himself requires the assistance of many things for his sustenance, and would not himself be sufficient for himself. For in order that he may proceed on his way, he needs the heaven as a kind of pavement spread out underneath him; and that he may shine, he needs the clearness and rarity of the air; since if even this become unusually dense, he is not able to show his light; and, on the other hand, he requires coolness and moisture, lest his rays should be intolerable to all, and burn up everything. When, therefore, other elements overrule him, and correct his weakness (overrule as for example, clouds, and walls, and certain other bodies that intercept his light:— or correct his excess, as the dews, and fountains, and cool air), how can such a one be a Deity? For God must be independent, and not stand in need of assistance, be the source of all good things to all, and be hindered by nothing; even as Paul, as well as the prophet Isaiah, says of God; the latter thus making Him speak in His own Person, I fill heaven and earth, says the Lord. Jeremiah 23:24 And again, Am I a God near at hand, and not a God afar off? Jeremiah 23:23 And again, David says, I have said to the Lord, You are my Lord, for You have no need of my good things. But Paul, demonstrating this independence of help, and showing that both these things especially belong to God; to stand in need of nothing, and of Himself to supply all things to all; speaks on this wise, God that made the heaven, and the earth, and the sea, Himself needs not anything, giving to all life and all things.

Homily 11 on the Statues

2. For this cause yourselves too kept silence on those former days, because the whole city was empty, and all had migrated to the deserts, and because those who were left behind were overshadowed by the cloud of despondency. For the soul when once it is filled with despondency, is not apt to hear anything that may be said. For this cause, when the friends of Job came, and saw that tragedy of his house, and the just man sitting down upon the dunghill, and covered with sores, they rent their garments, and groaned and sat down by him in silence; making it manifest that nothing is so suitable to the afflicted at first, as quiet and silence. For the calamity was too great for consolation. Therefore also the Jews, while they were in bondage to work in clay and the brick-making, when they saw Moses come to them, were not able to give heed to his words, by reason of their failure of spirit, and their affliction. And what marvel is it that faint-hearted men have felt this, when we find that the Disciples also fell into the same infirmity. For after that mystic Supper, when Christ took them apart and discoursed with them, the disciples at first asked Him more than once, Where are You going? But when He had told them what evils they should in a little while afterwards encounter, the wars, and the persecutions, and the universal enmity, the stripes, the prisons, the tribunals, the appearance before magistrates; then, their souls oppressed as by a heavy burden with the dread of the things He had spoken, and with the sadness of these approaching events, remained henceforth in a state of stupor. Christ, therefore, perceiving their consternation, reproved it by saying, I go to My Father, and no one among you asks Me, Where are You going? But because I have said these things unto you, sorrow has filled your hearts. For this reason also we were silent for some time past, awaiting the present opportunity. For if a person who is about to ask a favour of any one, though the request be a reasonable one, waits a fitting occasion to propose it, that he may find him who is to grant the petition in a mild and well-disposed frame of mind; and that receiving assistance from the favourable opportunity, he may obtain the benefit; how much rather is it necessary that the speaker should seek a fit season, so that he may address his discourse to an auditor well affected, and free from all care and despondency; which accordingly we have done.

14. For all these things then let us give thanks to God who loves man; and for His tender care over us, render Him a recompense, that will also be profitable to ourselves; and as regards the commandment which I so frequently discourse of to you, let us use our utmost diligence! For I will not desist from the exhortation until you are amended: seeing that what we aim at is not that we may address you seldom or frequently, but that we may continue speaking till we have persuaded you. To the Jews when God said by the prophet, If you fast for strife and debate, to what purpose do ye fast for me? Isaiah 58:4-5 And by us He says to you, If you fast unto oaths and perjuries, to what purpose do ye fast? For how shall we behold the sacred Passover? How shall we receive the holy Sacrifice? How shall we be partakers of those wonderful mysteries by means of the same tongue with which we have trampled upon God’s law, the same tongue with which we have contaminated the soul? For if no one would dare to receive the royal purple with filthy hands, how shall we receive the Lord’s Body with a tongue that has become polluted! For the oath is of the wicked one, but the Sacrifice is of the Lord. What communion then has light with darkness, and what concord has Christ with Belial? 1 Corinthians 6:14-15

Homily 12 on the Statues

6. From these animals Christ also instructs us, when He says, Be wise as serpents, and harmless as doves. Matthew 10:16 And again; Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feeds them. Matthew 6:26 The prophet also, to shame the ungrateful Jews, thus speaks; The ox knows his owner, and the ass his master’s crib; but Israel does not know me. Isaiah 1:3 And again; The turtle and the swallow and the crane observe the time of their coming, but my people knows not the judgment of the Lord his God. Jeremiah 8:7 From these animals, and such as these, learn to achieve virtue, and be instructed to avoid wickedness by the contrary ones. For as the bee follows good, so the asp is destructive. Therefore shun wickedness, lest you hear it said, The poison of asps is under their lips. Again, the dog is devoid of shame. Hate, therefore, this kind of wickedness. The fox also is crafty, and fraudulent. Emulate not this vice; but as the bee, in flying over the meadows, does not choose every sort of flower; but selecting that which is useful, leaves the rest; so also do thou; and while surveying the whole race of irrational animals, if anything profitable may be drawn from these, accept it; the advantages which they have naturally, make it your business to practise of your own free choice. For in this respect also you have been honoured of God; that what they have as natural advantages He has permitted you to achieve of your own free choice, in order that you may also receive a reward. For good works with them spring not from free will, and reason, but from nature only. In other words, the bee makes honey, not because it has learned this by reason and reflection, but because it is instructed by nature. Because if the work had not been natural, and allotted to the race, some of them assuredly would have been unskilled in their art; whereas from the time that the world was first made, even to the present day, no one has observed bees resting from labour, and not making honey. For such natural characteristics are common to the whole race. But those things which depend on our free choice are not common; for labour is necessary that they may be accomplished.

13. So also came there to be courts of justice, and so were penalties defined, as Paul accordingly observes. For since many of the Gentiles were ready to controvert this, and to say, How will God judge mankind who lived before Moses? He did not send a lawgiver; He did not introduce a law; He commissioned no prophet, nor apostle, nor evangelist; how then can He call these to account? Since Paul therefore wished to prove that they possessed a self taught law; and that they knew clearly what they ought to do; hear how he speaks; For when the Gentiles who have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves; which show the work of the law written in their hearts. Romans 2:14-15 But how without letters? Their conscience also bearing witness, and their thoughts the meanwhile accusing, or else excusing one another. In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. Romans 2:16 And again; As many as have sinned without law, shall perish without law; and as many as have sinned in the law, shall be judged by the law. Romans 2:12 What means, They shall perish without law? The law not accusing them, but their thoughts, and their conscience; for if they had not a law of conscience, it were not necessary that they should perish through having done amiss. For how should it be so if they sinned without a law? But when he says, without a law, he does not assert that they had no law, but that they had no written law, though they had the law of nature. And again; But glory, honour, and peace, to every man that works good, to the Jew first, and also to the Gentile. Romans 2:10

14. But these things he spoke in reference to the early times, before the coming of Christ; and the Gentile he names here is not an idolater, but one who worshipped God only; unfettered by the necessity of Judaical observances, (I mean Sabbaths, and circumcision, and various purifications,) yet exhibiting all manner of wisdom and piety. And again, discoursing of such a worshipper, he observes, Wrath and indignation, tribulation and anguish, upon every soul of man that does evil, of the Jew first, and also of the Gentile. Romans 2:9 Again he here calls by the name of Greek one who was free from the observance of Judaic customs. If, then, he had not heard the law, nor conversed with the Jews, how could there be wrath, indignation and tribulation against him for working evil? The reason is, that he possessed a conscience inwardly admonishing him, and teaching him, and instructing him in all things. Whence is this manifest? From the way in which he punished others when they did amiss; from the way in which he laid down laws; from the way in which he set up the tribunals of justice. With the view of making this more plain, Paul spoke of those who were living in wickedness. Who, knowing the ordinance of God, that they which commit such things are worthy of death, not only do the same, but also consent with them that practise them. Romans 1:32 But from whence, says some one, did they know, that it is the will of God, that those who live in iniquity should be punished with death? From whence? Why, from the way in which they judged others who sinned. For if you deem not murder to be a wicked thing, when you have gotten a murderer at your bar, you should not punish him. So if you deem it not an evil thing to commit adultery, when the adulterer has fallen into your hands, release him from punishment! But if you record laws, and prescribest punishments, and art a severe judge of the sins of others; what defense can you make, in matters wherein you yourself doest amiss, by saying that you are ignorant what things ought to be done? For suppose that thou and another person have alike been guilty of adultery. On what account do you punish him, and deem yourself worthy of forgiveness? Since if you did not know adultery to be wickedness, it were not right to punish it in another. But if you punish, and thinkest to escape the punishment yourself, how is it agreeable to reason that the same offenses should not pay the same penalty?

16. I desire then to address you again on the subject of oaths; but I feel ashamed. For to me, indeed, it is not wearisome both by day and by night to repeat the same things to you. But I am afraid, lest, having followed you up so many days, I should seem to condemn you of great listlessness, that you should require continual admonition respecting so easy a matter. And I am not only ashamed, but also in fear for you! For frequent instruction to those who give heed, is salutary and profitable; but to those who are listless, it is injurious, and exceedingly perilous; for the oftener any one hears, the greater punishment does he draw upon himself, if he does not practise what is told him. With this accordingly God reproached the Jews, speaking thus: I have sent my prophets, rising up early, and sending them; and even then ye did not hearken. Jeremiah 29:9 We therefore do this of our great care for you. But we fear, lest, on that tremendous Day, this admonition and counsel should rise up against you all. For when the point to be attained is easy, and he whose office it is continually to admonish, desists not from his task, what defense shall we have to offer? Or what argument will save us from punishment? Tell me, if a sum of money chance to be due to you, do you not always, when you meet the debtor, remind him of the loan? Do thou too wouldest in the case just mentioned.}}–> act thus; and let every one suppose that his neighbour owes him money, viz., the fulfilling of this precept; and upon meeting him, let him put him in mind of the payment, knowing that no small danger lies at our door, while we are unmindful of our brethren. For this cause I too cease not to make mention of these things. For I fear, lest by any means I should hear it said on that day, O wicked and slothful servant, you ought to have put my money to the exchangers. Matthew 25:26-27 Behold, however, I have laid it down, not once, or twice, but oftentimes. It is left then for you to discharge the usury of it. Now the usury of hearing is the manifestation of it by deeds, for the deposit is the Lord’s. Therefore let us not negligently receive that with which we are entrusted; but let us keep it with diligence, that we may restore it with much interest on That Day. For unless thou bring others to the performance of the same good works, you shall hear that voice, which he who buried the talent heard. But God forbid it should be this! But may you hear that different voice which Christ uttered, saying to him who had made profit, Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Matthew 25:21

Homily 13 on the Statues

14. Oh! That it were possible that I could perform good works as your substitute, and that you could receive the rewards of those works! Then I would not give you so much trouble. But how can I do this? The thing is impossible; for to every man will He render according to his own works. Wherefore as a mother, when she beholds her son in a fever, while she witnesses his sufferings from choking and inflammation, frequently bewails him, and says to him, O my son, would that I could sustain your fever, and draw off its flame upon myself! so now I say, Oh! That by labouring as your substitute, I could do good works for you all! But no, this is not to be done. But of his own doings must each man give the account, and one cannot see one person suffer punishment in the room of another. For this reason I am pained and mourn, that on That Day, when you are called to judgment, I shall not be able to assist you, since, to say the truth, no such confidence of speech with God belongs to me. But even if I had much confidence, I am not holier than Moses, or more righteous than Samuel; of whom it is said, that though they had attained to so great virtue, they could not in any way avail to assist the Jews; inasmuch as that people had given themselves over to excessive negligence. Jeremiah 15:1 Since, then, from our own works we shall be punished or saved; let us endeavour, I beseech you, in conjunction with all the other precepts, to fulfill this one; that, finally departing this life with a favourable hope, we may obtain those good things which are promised, through the grace and lovingkindness of our Lord Jesus Christ, through Whom and with Whom, to the Father, with the Holy Ghost, be glory both now and ever, world without end. Amen.

Homily 14 on the Statues

5. That this also may be rendered evident, not only from what happens every day in private houses, and the places of public concourse, but from the Scriptures themselves, I will relate to you a piece of ancient history, which bears upon what has been said. Once, when the Jews had been invaded by their enemies, and Jonathan (now he was the son of Saul) had slaughtered some, and put the rest to flight; Saul, his father, being desirous to rouse the army more effectually against the remainder; and in order that they might not desist until he had subjugated them all, did that which was altogether opposite to what he desired, by swearing that no one should eat any food until evening, and until vengeance was taken of his enemies. What, I ask, could have been more senseless than this? For when it was needful that he should have refreshed those who were fatigued and exhausted, and have sent them forth with renewed vigour against their enemies, he treated them far worse than he had done their enemies, by the constraint of an oath, which delivered them over to excessive hunger. Dangerous, indeed, it is for any one to swear in a matter pertaining to himself; for we are forcibly impelled to do many things by the urgency of circumstances. But much more dangerous is it by the obligation of one’s own oath, to bind the determination of others; and especially where any one swears, not concerning one, or two, or three, but an unlimited multitude, which Saul then inconsiderately did, without thinking that it was probable that, in so vast a number, one at least might transgress the oath; or that soldiers, and soldiers too on campaign, are very far removed from moral wisdom, and know nothing of ruling the belly; more especially when their fatigue is great. He, however, overlooking all these points, as if he were merely taking an oath about a single servant, whom he was easily able to restrain, counted equally on his whole army. In consequence of this he opened such a door for the devil, that in a short time he framed, not two, three, or four, but many more perjuries out of this oath. For as when we do not swear at all, we close the whole entrance against him, so if we utter but a single oath, we afford him great liberty for constructing endless perjuries. And just as those who twist skeins, if they have one to hold the end, work the whole string with nicety, but if there is no one to do this, cannot even undertake the commencement of it; in the same manner too the devil, when about to twist the skein of our sins, if he could not get the beginning from our tongues, would not be able to undertake the work; but should we only make a commencement, while we hold the oath on our tongue, as it were a hand, then with full liberty he manifests his malignant art in the rest of the work, constructing and weaving from a single oath a thousand perjuries.

7. What then, did nothing more come of this, when all the people had acted so wisely? Was the oath, forsooth, observed? Not even so was it observed. On the contrary, it was violated! How, and in what way? You shall hear immediately, in order that you may also thoroughly discern the whole art of the devil. For Jonathan, not having heard his father take the oath, put forth the end of the rod that was in his hand, and dipped it in the honeycomb, and his eyes saw clearly. 1 Samuel 14:27 Observe, who it was whom he impelled to break the oath; not one of the soldiers, but the very son of him who had sworn it. For he did not only desire to effect perjury, but was also plotting the slaughter of a son, and making provision for it beforehand; and was in haste to divide nature against her own self. and what he had done aforetime in the case of Jephthah, that he hoped now again to accomplish. For he likewise, when he had promised that the first thing that met him, after a victorious battle, he would sacrifice, fell into the snare of child-murder; for his daughter first meeting him, he sacrificed her and God did not forbid it. And I know, indeed, that many of the unbelievers impugn us of cruelty and inhumanity on account of this sacrifice; but I should say, that the concession in the case of this sacrifice was a striking example of providence and clemency; and that it was in care for our race that He did not prevent that sacrifice. For if after that vow and promise He had forbidden the sacrifice, many also who were subsequent to Jephthah, in the expectation that God would not receive their vows, would have increased the number of such vows, and proceeding on their way would have fallen into child-murder. But now, by suffering this vow to be actually fulfilled, He put a stop to all such cases in future. And to show that this is true, after Jephthah’s daughter had been slain, in order that the calamity might be always remembered, and that her fate might not be consigned to oblivion, it became a law among the Jews, that the virgins assembling at the same season should bewail during forty days the sacrifice which had taken place; in order that renewing the memory of it by lamentation, they should make all men wiser for the future; and that they might learn that it was not after the mind of God that this should be done, for in that case He would not have permitted the virgins to bewail and lament her. And that what I have said is not conjectural, the event demonstrated; for after this sacrifice, no one vowed such a vow unto God. Therefore also He did not indeed forbid this; but what He had expressly enjoined in the case of Isaac, that He directly prohibited; Genesis 22:12 plainly showing through both cases, that He does not delight in such sacrifices.

9. But let us see what follows; And Saul said, Let us go down after the strangers, and spoil them. And the priest said, Let us draw near hither unto God. 1 Samuel 14:36 For in old times God led forth the people to battle; and without His consent no one dared to engage in the fight, and war was with them a matter of religion. For not from weakness of body, but from their sins they were conquered, whenever they were conquered; and not by might and courage, but by favour from above they prevailed, whenever they did prevail. Victory and defeat were also to them a means of training, and a school of virtue. And not to them only, but to their adversaries; for this was made evident to them too, that the fate of battle with the Jews was decided not by the nature of their arms, but by the life and good works of the warriors. The Midianites at least perceiving this, and knowing that people to be invincible, and that to have attacked them with arms and engines of war would have been fruitless, and that it was only possible to conquer them by sin, having decked out handsome virgins, and set them in the array, excited the soldiers to lasciviousness, endeavouring by means of fornication to deprive them of God’s assistance; which accordingly happened. For when they had fallen into sin, they became an easy prey to all; and those whom weapons, and horses, and soldiers, and so many engines availed not to capture, sin by its nature delivered over bound to their enemies. Shields, and spears, and darts were all alike found useless; but beauty of visage and wantonness of soul overpowered these brave men.

14. Now in the commencement of this discourse I promised to show that perjury would in any case result from opposite oaths; but truly the course of the history has proved more than I was establishing. It has exhibited not one, two, or three individuals, but a whole people, and not one, two, or three oaths, but many more transgressed. I might also make mention of another instance, and show from that, how one oath caused a still greater and more grievous calamity. For one oath entailed upon all the Jews the capture of their cities, as well as of their wives and children; the ravages of fire, the invasion of barbarians, the pollution of sacred things, and ten thousand other evils yet more distressing. But I perceive that the discourse is running to a great length. Therefore, dismissing here the narration of this history, I beseech you, together with the beheading of John, to tell one another also of the murder of Jonathan, and the general destruction of a whole people (which did not indeed take place, but which was involved in the obligation of the oaths); and both at home, and in public, and with your wives, and friends, and with neighbours, and with all men in general, to make an earnest business of this matter, and not to think it a sufficient apology that we can plead custom.

Homily 16 on the Statues

7. But here I see an enquiry arising out of this point; and if you give me your attention, I will both state the question exactly, and will add the solution. What then is the subject of enquiry? This same Paul once having come before Festus, while discoursing to him, and defending himself concerning the charges which the Jews had alleged against him, and telling how he had seen Jesus, how he had heard that blessed voice; how he had been struck with blindness and recovered sight, and had fallen down and risen up again; how he had come a captive into Damascus, bound without chains; after speaking likewise of the Law and of the Prophets, and showing that they had foretold all these things, he captured the judge, and almost persuaded him to come over to himself. For such are the souls of holy men: when they have fallen into dangers, they do not consider how they may be delivered from dangers, but strive every way how they may capture their persecutors. Just so did it then happen. He came in to defend himself, and he departed taking the judge with him! And to this the judge bore witness, saying, Almost you persuade me to be a Christian. Acts 26:28 And this ought to have happened today; and this Prefect, on coming among you, ought to have admired your magnanimity, your fortitude, your perfect tranquillity; and to have gone away, taking with him a lesson from your good order, admiring your assembly, praising your congress, and learning from the actual fact, how great a difference there is between Gentiles and Christians!

8. But as I was saying:— When Paul had caught him, and he said, Almost you persuade me to be a Christian, Paul answered thus, I would to God that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these bonds. Acts 26:29 What do you say, O Paul? When you write to the Ephesians, you say, I therefore, the prisoner of the Lord, beseech you, that you walk worthy of the vocation wherewith you are called. Ephesians 4:1 And when you speak to Timothy, Wherein I suffer trouble as an evil-doer, even unto bonds. 2 Timothy 2:9 And again, when to Philemon, thus; Paul, a prisoner of Jesus Christ. Philippians 1:1 And again, when debating with the Jews, you say, For the hope of Israel I am bound with this chain. Acts 28:20 And writing to the Philippians, you say, Many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear. Philippians 1:14 Every where you bear about the chain, everywhere you put forward your bonds, and boastest in the thing. But when you come to the tribunal, you betray your philosophy, where it were right to have spoken the most boldly, and sayest to the judge, I would to God that you might become a Christian ‘without’ these bonds! Yet surely if the bonds were good, and so good, that they could be the means of making others to grow bold in the cause of true religion; (for this very thing you declared before, when you said, Many of the brethren, waxing confident by my bonds, did speak the word without fear); for what reason do you not glory in this thing in the presence of the judge, but doest even the reverse?

9. Does not what I say appear a question? The solution of it, however, I will bring forward at once. For Paul acted thus, not from distress or fear, but from an abundance of wisdom and spiritual understanding. And how this was, I proceed to explain. He was addressing a Gentile, and an unbeliever, who knew nothing of our matters. Hence he was unwilling to introduce him by way of disagreeable things, but as he said, I became to them that are without law, as without law; 1 Corinthians 9:21 so he acted in the present instance. His meaning is, If the Gentile hear of bonds and tribulations, he will straightway be taking flight; since he knows not the power of bonds. First, let him become a believer; let him taste of the word preached, and then he will even of himself hasten towards these bonds. I have heard the Lord saying, No man puts a piece of new cloth into an old garment, for that which is put in to fill it up takes from the garment, and the rent is made worse. Neither do men put new wine into old wine-skins; else the wine-skins burst. The soul of this man is an old garment: an old wine-skin. It is not renewed by the faith, nor renovated by the grace of the Spirit. It is yet weak and earthly. It affects the things of this life. It flutters eagerly after worldly show. It loves a glory that is present. Should he hear at once, even from the first, that if he becomes a Christian he will become immediately a prisoner, and will be encompassed with a chain; feeling ashamed and indignant, he will recoil from the word preached. Therefore, says he, Except these bonds. Acts 26:28 Not as deprecating the bonds themselves, God forbid! But condescending to the other’s infirmity; for he himself loved and welcomed his bonds, even as a woman fond of ornament does her Jewels of gold. Whence is this apparent? I rejoice, says he, in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh. Colossians 1:24 And again; Unto you it is given in the behalf of Christ, not only to believe in Him, but to suffer for His sake. Philippians 1:29 And again; And not only so, but we also glory in tribulations. Romans 5:3 Wherefore, if he rejoices and glories in this, and calls it a gift of grace, it is manifest that when he was addressing the judge, he spoke to him as he did, for the reason assigned. Moreover, also in a different passage, when he happened to find a necessity for glorying, he shows the very same by saying, Most gladly, therefore, will I glory in my infirmities……in reproaches, in necessities, in persecutions, in distresses, that the power of Christ may rest upon me. 2 Corinthians 12:9-10 And again; If I must needs glory, I will glory of the things which concern mine infirmities. 2 Corinthians 11:30 And elsewhere, comparing himself with others, and exhibiting to us his superiority in the comparison, he thus speaks; Are they ministers of Christ? (I speak as a fool), I am more. 2 Corinthians 11:23 And wishing to show this superiority, he did not say that he had raised the dead, nor that he had expelled demons, nor that he had cleansed lepers, nor that he had done any other thing of the sort, but that he had suffered those innumerable hardships. Hence when he said, I am more, he presently cites the multitude of his trials; In stripes, above measure, in deaths oft, in prisons more frequent…..of the Jews five times received I forty stripes save one, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; and all the rest. Thus Paul everywhere glories in tribulations; and prides himself upon this circumstance exceedingly. And very justly. For this it is which especially shows the power of Christ, viz. that the Apostles conquered by such means; by bonds, by tribulations, by scourgings, and the worst of ills.

Homily 17 on the Statues

2. When the sad conflagration of these calamities was first kindled, I said, that it was a season not for doctrine, but for prayer. The very same thing I now repeat, when the fire has been extinguished — that it is now especially, and more than before, a time for prayer; that now is the season especially for tears and compunction, for an anxious soul, for much diligence, and for much caution. For at that time the very nature of our tribulation restrained us, however unwillingly, and disposed us to sobriety; and led us to become more religious; but now when the bridle is removed, and the cloud has passed away, there is fear lest we should fall back again into sloth, or become relaxed by this respite; and lest one should have reason to say of us too, When He slew them, then they sought Him, and returned, and enquired early after God. Wherefore also Moses admonished the Jews, saying, When you shall have eaten, and drunk, and art full, remember the Lord your God. Deuteronomy 6:11-12 The goodness of your disposition will now be rendered manifest, if you continue in the practice of the same piety. For at that time, many imputed your earnestness to fear, and the approach of calamity; but now, it will be purely your own achievement, if you still persevere in maintaining this earnestness. Since with a boy too, as long as he is guided by some tutor whom he fears, if he lives with sobriety and meekness, there is nothing to admire, for all persons ascribe the sobriety of the stripling to his fear of the tutor. But when he remains in the same seemly behaviour, after the restraint from that quarter is done away with, all persons give him credit too for the sobriety that was seen in his earlier age. Thus also let us act; let us continue in the same state of godly fear, in order that for our former diligence too we may gain much praise from God.

10. But is it complained of, that the Emperor has taken away the dignity of the city, and has no more permitted it to be called a metropolis? But what was he to do? Could he praise what had been done, and acknowledge it as a favour? Then who would not have blamed him, for not showing even the outward form of indignation? Do you see not that fathers do many things of a similar nature towards their children? They turn away from them, and forbid them the table. This also has the Emperor done by imposing such punishments as have nothing in them hurtful, but carry with them much correction. Think what we expected, and what has taken place, and then we shall especially discern the favour of God! Do you grieve that the dignity of the city is taken away? Learn what the dignity of a city is; and then you will know clearly, that if the inhabitants do not betray it, no one else will be able to take away the dignity of a city! Not the fact that it is a metropolis; nor that it contains large and beautiful buildings; nor that it has many columns, and spacious porticoes and walks, nor that it is named in proclamations before other cities, but the virtue and piety of its inhabitants; this is a city’s dignity, and ornament, and defense; since if these things are not found in it, it is the most insignificant in the world, though it may enjoy unlimited honour from Emperors! Do you wish to learn the dignity of your city? Do you wish to know its ancestry? I will tell it exactly; not only that you may know, but that you may also emulate. What then is after all the dignity of this city of ours? It came to pass, that the disciples were first called Christians at Antioch. Acts 11:26 This dignity, none of the cities throughout the world possesses, not even the city of Romulus herself! For this it can look the whole world in the face; on account of that love toward Christ, that boldness and virtue. Do you wish farther to hear of a different dignity and commendation belonging to this city? A grievous famine was once approaching, and the inhabitants of Antioch determined, as far as each person had the means, to send relief to the Saints dwelling at Jerusalem. Acts 11:28-29 Behold a second dignity, charity in a time of famine! The season did not make them niggardly, nor the expectation of the calamity backward in helping; but when all are apt to be scraping up what is not their own, then they distributed their own, not merely to those who were near, but also to those who were living afar off! Do you see here the faith towards God, and the love towards their neighbour? Would you learn another dignity of this city? Certain men came down from Judæa to Antioch, defiling the doctrine preached, and introducing Jewish observances. The men of Antioch did not bear this novelty in silence. They did not hold their peace, but having come together, and made an assembly, they sent Paul and Barnabas to Jerusalem, and caused the Apostles to provide that pure doctrines, cleared from all Jewish imperfection, might be distributed throughout all parts of the world! This is the dignity of the city! This is its precedence! This makes it a metropolis, not in the earth, but in heaven; forasmuch as that all other honours are corruptible, and fleeting, and perish with the present life, and often come to their end before the close of it, as they have done in the present instance! To me, a city that has not pious citizens is meaner than any village, and more ignoble than any cave.

Homily 18 on the Statues

9. And I have heard many, after such experience, blame themselves, and say, What advantage is it that I have grieved? I have not recovered my money, and I have injured myself. But if you have grieved on account of sin, you have blotted it out, and hast reaped the greatest pleasure. If you have grieved for your brethren who have fallen, you have both encouraged and comforted yourself, and hast also restored them; and even if you were not to profit them, you have an abundant recompense. And that you may learn that this grieving for those who have fallen, though we should not at all benefit them, still brings us a large reward, hear what Ezekiel says; or rather, what God Himself speaks through him. For when He had sent certain messengers to overturn the city, and to consume all the dwellings with sword and fire, along with their inhabitants, He thus charges one of them: Set a mark upon the forehead of the men that groan, and are in anguish. And after charging the others, and saying, Begin ye from mine holy ones, He goes on to add, But upon whomsoever the sign is, touch them not. Ezekiel 9:4 For what reason, tell me? Because although they avail nothing, they nevertheless lament the things which are done, and deplore them. And again, He accuses others, saying, That in their luxury, and gluttony, and enjoyment of great security, when they beheld the Jews carried away into captivity, they did not grieve, nor partake of their sadness. And hear what He says, reproaching them: They suffered nothing in the affliction of Joseph: Amos 6:6 meaning by Joseph the whole people. And again: The inhabitants of Ænan went not forth to bewail the house next unto them. For although they are justly punished, God wills that we should condole with them, and not rejoice or insult. For if I that punish, says He, do not this rejoicingly; nor take pleasure in their punishment; for I do not at all will the death of the sinner; Ezekiel 18:32 it is right that you should imitate your Lord; and should mourn for this very thing, that the sinner has provided matter and occasion for a just punishment. So that if any one entertains a godly sorrow, he will thence reap a great advantage.

Homily 19 on the Statues

When the Jews, having been released from Persia, and set free from that tyranny, were returned back to their own county, I saw, says one, a flying sickle, twenty cubits in length, and ten cubits broad. Zechariah 5:1-2 They heard also the Prophet giving them this instruction, This is the curse, that goes forth over the face of the whole land, and enters into the house of him that swears falsely; and it shall rest in the midst thereof, and throw down the timber and all the stones. When we had read this passage, we also enquired then why it was, that it should destroy not the swearer only, but also his house, and we stated this to be the reason; that God will have the punishments of the most grievous sins to remain continually visible; that all may afterwards learn prudence. Inasmuch then as it was necessary that the perjurer when dead should be buried, and committed to the bosom of the earth; in order that his wickedness might not be buried along with him, his house was made a heap, so that all who passed by, beholding it, and learning the reason of the overthrow, might avoid imitating the sin.

9. One of their kings was Zedekiah. This Zedekiah took an oath to Nebuchadnezzar, king of the barbarians, that he would remain in alliance with him. Afterwards he revolted, and went over to the king of Egypt, disdaining the obligation of his oath, and suffered the things of which you shall hear presently. But first, it is necessary to mention the parable of the prophet, in which he enigmatically represented all these matters: The word of the Lord, says he, came to me, saying, Son of man, put forth a riddle, and speak a parable, and say, Thus says the Lord God: A great eagle, with great wings, and long extended, full of claws. Ezekiel 17:2-3 Here he calls the king of the Babylonians an eagle, and speaks of him as being great, and long-winged; and he calls him long-extended and full of claws, on account of the multitude of his army, and the greatness of his power, and the swiftness of his invasion. For just as the wings and claws of the eagle are his armour, so are horses and soldiers to kings. This eagle, he goes on to say, has the leading to enter into Lebanon. What is meant by the leading? Counsel — design. And Judæa is called Lebanon, because of its situation near that mountain. Afterwards, intending to speak of the oaths and treaties, He took, says he, of the seed of the land, and planted it in a fruitful field, that it might take root by great waters. He placed it to be looked upon; and it grew, and became a weak vine, and of small stature, and it stretched out its branches towards him, and its roots were under him. Ezekiel 17:5-6 Here he calls the city of Jerusalem a vine; but in saying that it stretched out its branches towards the eagle, and that its roots were under him, he refers to the treaties and alliances made with him; and that it cast itself upon him. Next, purposing to declare the iniquity of this, he says, And there was another great eagle, (speaking of the Egyptian king), with great wings, and having many claws; and the vine did bend itself toward him, and its tendril toward him, and shot out its branches, that it might be watered. Therefore, I said, Thus says the Lord God: Shall it prosper? Ezekiel 7:7-8 That is to say, after having broken the oath, and the treaties, shall it be able to remain, or to be safe, or to avoid falling? Presently, for the purpose of showing that this is not to happen, but that it is certainly to be destroyed on account of the oath, he discourses concerning its punishment, and alleges the cause. For its tender roots and its fruits shall become corrupt, and all which springs therefrom shall be withered. Ezekiel 17:9 And for the purpose of showing that it will not be destroyed by human strength, but because it has made God its enemy by means of these oaths, he subjoins, Not by a mighty arm, nor by much people, to pluck it up by its roots. Such indeed is the parable, but the prophet again explains it, when he says, Behold, the king of Babylon comes against Jerusalem. Ezekiel 17:12 And then, after saying some other things between, he mentions the oaths and the treaties. For says he, he shall make a covenant with him; Ezekiel 17:14 and presently, speaking of the departure from it, he goes on to say, And he will depart from him, by sending messengers into Egypt, that they might give him horses and much people. And then he proceeds to show that it is on account of the oath that all this destruction is to take place. Surely in the place where the king dwells that made him king, he who has despised My curse, and has transgressed My covenant, in the midst of Babylon he shall die; and not by great power nor by multitude, because he despised the oath in transgressing this My covenant; I will surely recompense upon his own head this My oath which he has dishonoured, and My covenant which he has broken; and I will spread My net upon him. Ezekiel 17:16-20 Do you see, that not once, or twice, but repeatedly, it is said that because of the oath he was to suffer all these things. For God is inexorable when oaths are treated contemptuously. Nor merely from the punishment which was brought upon the city by the oath, but also from the delay, and the postponement, may it be seen how much God is concerned for the inviolability of oaths. For it came to pass, we are told, in the ninth year of the reign of Zedekiah, on the tenth day of the month, that Nebuchadnezzar the king of Babylon came, and all his host, against Jerusalem, and pitched against it, and built a wall against it round about, and the city was besieged until the eleventh year of king Zedekiah, and the ninth day of the month, and there was no bread for the people to eat, and the city was broken up. 2 Kings 25:1-4 He might indeed, at once from the first day, have delivered them up, and have given them into the hands of their enemies; but He permitted that they should first be wasted for the space of three years, and experience a most distressing siege; to the end that during this interval, being humbled by the terror of the forces without, or the famine that oppressed the city within, they might compel the king, however unwillingly, to submit to the barbarian; and some alleviation might be obtained for the sin committed. And to prove that this is true, and no conjecture of my own, hear what He says to him by the prophet: If you shall go forth to the king of Babylon’s princes, then your soul shall live, and this city shall not be burned with fire; and you shall live, and your house. But if you will not go forth to the king of Babylon’s princes, then shall this city be given into the hand of the Chaldeans; and they shall burn it with fire, and you shall not escape out of their hand. And the king said, I am afraid of the Jews that are fallen to the Chaldeans, lest they deliver me into their hands and they mock me. But Jeremiah said, They shall not deliver you. Obey, I beseech you, the word of the Lord, which I speak unto you; so shall it be better for you, and your soul shall live. But if you refuse to go forth, this is the word that the Lord has showed me. All the women that are left in the king of Judah’s house, shall be brought forth to the king of Babylon’s princes; and those shall say, The men who are at peace with you have deceived you, and have prevailed over you; they shall prevail when your feet slip; they are turned away from you, and they shall bring out all your wives, and your children to the Chaldeans, and you shall not escape out of their hand, for you shall be taken by the hand of the king of Babylon, and this city shall be burned with fire. Jeremiah 38:17-23

11. Be mindful therefore, I pray, now of the flying sickle that rests in the swearer’s house; and destroys the walls and the timber and the stones. Be mindful, I pray, how this oath entered into the city, and overturned houses, and temple, and walls, and splendid buildings, and made the city an heap; and that neither the Holy of Holies, nor the sacred vessels, nor anything else could ward off that punishment and vengeance, for that the oath had been transgressed! The city, indeed, was thus miserably destroyed. But the king endured what was still more wretched and deplorable. 2 Kings 25:4-7 And as the flying sickle overthrew the buildings, so did it also cut him down in his flight. For the king, it says, went forth by night, by way of the gate, and the Chaldeans encompassed the city, and the army of the Chaldeans pursued after the king and overtook him, and they took the king, and brought him to the king of Babylon, and the king of Babylon gave judgment upon Zedekiah, and slew his sons before his face, and put out the eyes of Zedekiah, and bound him with fetters, and carried him to Babylon. What is meant by the expression, he spoke judgment with him? He demanded of him an account of his conduct, he pleaded against him; and first he slew his two sons, that he might be a spectator of the calamity of his house, and might behold that deplorable tragedy; and then he put out his own eyes. For what reason, I ask again, did this occur? In order that he might go as a teacher to the barbarians, and too the Jews who dwelt among them; and that they who had eyes might discern by him who was bereft of sight, how great an evil is an oath! Nor only these; but all who dwelt by the way, beholding the man fettered and blinded, might learn by his calamity the greatness of his sin. Therefore one of the prophets declares, He shall not see Babylon. Ezekiel 12:13 And another, He shall be carried away to Babylon. Jeremiah 32:5 And the prophecy seems, indeed, to be contradictory. But it is not so; for both of these are true. For he saw not Babylon, though he was carried away to Babylon. How then did he not see Babylon? Because it was in Judæa he had his eyes put out; for where the oath had been set at nought, there also was it vindicated, and he himself subjected to punishment. And how was he carried away to Babylon? In a state of captivity. For since the punishment was twofold, deprivation of sight and captivity, the prophets took them severally. The one says, He shall not see Babylon, speaking of the loss of his eyes; the other says, He shall be carried away to Babylon, signifying his captivity.

12. Knowing these things, then, brethren, and gathering up what has been now advanced, as well as what has been said before; let us at last desist from this evil custom, yea, I pray and beseech you all! For if in the old dispensation, when the Jews had not the strictest moral wisdom required of them, but much condescension was extended to them, such wrath was the effect of one oath; such capture and captivity; what punishment is it likely that those who swear should now be subjected to, after an express law forbidding the practice, and so large an addition of precepts. Is it, indeed, all that is required, that we come to the assembly, and hear what is spoken? Why truly it is a reason for greater condemnation, and for more inevitable punishment, that we are continually hearing, and yet do not what is bidden! What excuse shall we have, or what pardon, if assembling here from earliest youth to latest old age, and enjoying the advantage of so much instruction, we remain just like them, and do not take pains to correct a single defect. Let no one henceforth allege custom. For this is the very thing at which I am indignant and provoked, that we are not able to get the better of custom. And, pray, if we do not get the better of custom, how can we get the better of concupiscence, which has its root even in the principles of our nature; for it is natural to feel desire; but to desire wickedly, comes after of choice. But this practice of swearing takes not even its first principle from nature, but from mere negligence.

14. And do not tell me, I have accomplished the greater part of it; but if you have not accomplished the whole, consider that you have not as yet done anything; for this little, if neglected, is destruction to all the rest. Often indeed when men have built a house, and put on the roof, they have destroyed the whole fabric, by not making any concern of a single tile that has been shaken off from it. And one may see the same thing occur with respect to garments; for there too if a small hole is made, and not repaired, a large rent is the consequence. And this also is frequently the case in regard to floods; for these, if they find but a small entrance, let in the whole torrent. Thou also, then, even if you have fortified yourself all around, and but a small part be left still unfortified, yet block up this also against the devil, that you may be made strong on all sides! You have seen the sickle! You have seen the head of John! You have heard the history pertaining to Saul! You have heard the manner of the Jewish captivity! And beside all these, you have heard the sentence of Christ declaring, that not only to commit perjury, but to swear in any way, is a diabolical thing, and the whole a device of the evil one. You have heard that every where perjuries follow oaths. Putting all these things then together, write them upon your understanding. Do you not see how women and little children suspend Gospels from their necks as a powerful amulet, and carry them about in all places wherever they go. Thus do thou write the commands of the Gospel and its laws upon your mind. Here there is no need of gold or property, or of buying a book; but of the will only, and the affections of the soul awakened, and the Gospel will be your surer guardian, carrying it as you will then do, not outside, but treasured up within; yea, in the soul’s secret chambers. When you rise up then from your bed, and when you go out of your house, repeat this law: I say unto you, Swear not at all. Matthew 5:34 And the saying will be to you a discipline; for there is no need of much labour, but only of a moderate degree of attention. And that this is true, may thus be proved. Call your son, and frighten him, and threaten to lay a few stripes upon him, if he does not duly observe this law; and you will see, how he will immediately abstain from this custom. Is it not therefore truly absurd, that little children, out of the fear we inspire, should perform this commandment, and that we should not fear God as our sons fear us?

Homily 21 on the Statues

4. Yet, so far was he from saying any of these things, that he did not even think of them; but esteeming the fear of God above all the ties of kindred, he recognized the fact, that as tempests display the pilot, and dangers the general, so also a time of trial makes the Priest to become manifest. All men, says he, are eagerly looking on us; the Jews as well as the Greeks; let us not confound the expectations which these have of us; let us not overlook so great a shipwreck; but having committed to God all things that pertain to ourselves, let us venture our life itself too! Consider, moreover, the magnanimity of the Priest, and the lovingkindness of God! All those things which he disregarded, all those he enjoyed; in order that he might both receive the reward of his readiness, and that he might obtain a greater pleasure by enjoying them contrary to expectation! He preferred to celebrate the festival in a foreign place, and far from his own people, for the sake of the city’s safety. But God restored him to us before the Paschal feast, so as to take a common part with us in the conduct of the festival; in order that he might have the reward of his choice, and enjoy the greater gladness! He feared not the season of the year; and there was summer during the whole period he was travelling. He took not his age into account; and he dispatched this long journey with just as much ease as if he had been young and sprightly! He thought not of his sister’s decease nor was enervated by it, and when he returned he found her still alive, and all things which were disregarded by him, were all obtained!

13. Reflect, that the matter now for your consideration is not respecting this city only, but is one that concerns your own glory; or rather, one that affects the cause of Christianity in general. Even now the Gentiles, and Jews, and the whole empire as well as the barbarians, (for these last have also heard of these events,) are eagerly looking to you, and waiting to see what sentence you will pronounce with regard to these transactions. And should you decree a humane and merciful one; all will applaud the decision, and glorify God, and say one to another, Heavens! How great is the power of Christianity, that it restrains and bridles a man who has no equal upon earth; a sovereign, powerful enough to destroy and devastate all things; and teaches him to practice such philosophy as one in a private station had not been likely to display! Great indeed must be the God of the Christians, who makes angels out of men, and renders them superior to all the constraining force of our nature!

Source. New Advent – Translated by W.R.W. Stephens. From Nicene and Post-Nicene Fathers, First Series, Vol. 9. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/1901.htm>.

No One Can Harm the Man Who Does Not Harm Himself

5. When then neither loss of money, nor slander, nor railing, nor banishment, nor diseases, nor tortures, nor that which seems more formidable than all, namely death, harms those who suffer them, but rather adds to their profit, whence can you prove to me that any one is injured when he is not injured at all from any of these things? For I will endeavour to prove the reverse, showing that they who are most injured and insulted, and suffer the most incurable evils are the persons who do these things. For what could be more miserable than the condition of Cain, who dealt with his brother in this fashion? What more pitiable than that of Phillip’s wife who beheaded John? Or the brethren of Joseph who sold him away, and transported him into the land of exile? Or the devil who tortured Job with such great calamities? For not only on account of his other iniquities, but at the same time also for this assault he will pay no trifling penalty. Do you see how here the argument has proved even more than was proposed, showing that those who are insulted not only sustain no harm from these assaults, but that the whole mischief recoils on the head of those who contrive them? For since neither wealth nor freedom, nor life in our native land nor the other things which I have mentioned, but only right actions of the soul, constitute the virtue of man, naturally when the harm is directed against these things, human virtue itself is no wise harmed. What then? Supposing some one does harm the moral condition of the soul? Even then if a man suffers damage, the damage does not come from another but proceeds from within, and from the man himself. How so, do you say? When any one having been beaten by another, or deprived of his goods, or having endured some other grievous insult, utters a blasphemous speech, he certainly sustains a damage thereby, and a very great one, nevertheless it does not proceed from him who has inflicted the insult, but from his own littleness of soul. For what I said before I will now repeat, no man if he be infinitely wicked could attack any one more wickedly or more bitterly than that revengeful demon who is implacably hostile to us, the devil: but yet this cruel demon had not power to upset or overthrow him who lived before the law, and before the time of grace, although he discharged so many and such bitter weapons against him from all quarters. Such is the force of nobility of soul. And what shall I say of Paul? Did he not suffer so many distresses that even to make a list of them is no easy matter? He was put in prison, loaded with chains, dragged hither and hither, scourged by the Jews, stoned, lacerated on the back not only by thongs, but also by rods, he was immersed in the sea, oftentimes beset by robbers, involved in strife with his own countrymen, continually assailed both by foes and by acquaintance, subjected to countless intrigues, struggling with hunger and nakedness, undergoing other frequent and lasting mischances and afflictions: and why need I mention the greater part of them? He was dying every day: but yet, although subjected to so many and such grievous sufferings, he not only uttered no blasphemous word, but rejoiced over these things and gloried in them: and one time he says I rejoice in my sufferings, Colossians 1:24 and then again not only this but we also glory in afflictions. Romans 5:3 If then he rejoiced and gloried when suffering such great troubles what excuse will you have, and what defense will you make if you blaspheme when you do not undergo the smallest fraction of them.

13. Would you like me to illustrate this argument in the case of whole nations? What great forethought was bestowed upon the Jewish nation! Was not the whole visible creation arranged with a view to their service? Was not a new and strange method of life introduced among them? For they had not to send down to a market, and so they had the benefit of things which are sold for money without paying any price for them: neither did they cleave furrows nor drag a plough, nor harrow the ground, nor cast in seed, nor had they need of rain and wind, and annual seasons, nor sunshine, nor phases of the moon, nor climate, nor anything of that kind; they prepared no threshing floor, they threshed no grain, they used no winnowing fan for separating the grain from the chaff, they turned no mill-stone, they built no oven, they brought neither wood nor fire into the house, they needed no baker’s art, they handled no spade, they sharpened no sickle, they required no other art, I mean of weaving or building or supplying shoes: but the word of God was everything to them. And they had a table prepared off hand, free of all toil and labour. For such was the nature of the manna; it was new and fresh, nowhere costing them any trouble, nor straining them by labour. And their clothes, and shoes, and even their physical frame forgot their natural infirmity: for the former did not wear out in the course of so long a time nor did their feet swell although they made such long marches. Of physicians, and medicine, and all other concern about that kind of art, there was no mention at all among them; so completely banished was infirmity of every kind: for it is said He brought them out with silver and gold; and there was not one feeble person among their tribes. But like men who had quitted this world, and were transplanted to another and a better one, even so did they eat and drink, neither did the sun’s ray when it waxed hot smite their heads; for the cloud parted them from the fiery beam, hovering all round them, and serving like a portable shelter for the whole body of the people. Neither at night did they need a torch to disperse the darkness, but they had the pillar of fire, a source of unspeakable light, supplying two wants, one by its shining, the other by directing the course of their journey; for it was not only luminous, but also conducted that countless host along the wilderness with more certainty than any human guide. And they journeyed not only upon land but also upon sea as if it had been dry land; and they made an audacious experiment upon the laws of nature by treading upon that angry sea, marching through it as if it had been the hard and resisting surface of a rock; and indeed when they placed their feet upon it the element became like solid earth, and gently sloping plains and fields; but when it received their enemies it wrought after the nature of sea; and to the Israelites indeed it served as a chariot, but to their enemies it became a grave; conveying the former across with ease, but drowning the latter with great violence. And the disorderly flood of water displayed the good order and subordination which marks reasonable and highly intelligent men, fulfilling the part at one time of a guardian, at another of an executioner, and exhibiting these opposites together on one day. What shall one say of the rocks which gave forth streams of water? What of the clouds of birds which covered the whole face of the earth by the number of their carcasses? What of the wonders in Egypt? What of the marvels in the wilderness? What of the triumphs and bloodless victories? For they subdued those who opposed them like men keeping holiday rather than making war. And they vanquished their own masters without the use of arms; and overcame those who fought with them after they left Egypt by means of singing and music; and what they did was a festival rather than a campaign, a religious ceremony rather than a battle. For all these wonders took place not merely for the purpose of supplying their need, but also that the people might preserve more accurately the doctrine which Moses inculcated of the knowledge of God; and voices proclaiming the presence of their Master were uttered on all sides of them. For the sea loudly declared this, by becoming a road for them to march upon, and then turning into sea again: and the waters of the Nile uttered this voice when they were converted into the nature of blood; and the frogs, and the great army of locusts, and the caterpillar and blight declared the same thing to all the people; and the wonders in the desert, the manna, the pillar of fire, the cloud, the quails, and all the other incidents served them as a book, and writing which could never be effaced, echoing daily in their memory and resounding in their mind. Nevertheless after such great and remarkable providence, after all those unspeakable benefits, after such mighty miracles, after care indescribable, after continual teaching, after instruction by means of speech, and admonition by means of deeds, after glorious victories, after extraordinary triumphs, after abundant supply of food, after the plentiful production of water, after the ineffable glory with which they were invested in the eyes of the human race, being ungrateful and senseless they worshipped a calf, and paid reverence to the head of a bull, even when the memorials of God’s benefits in Egypt were fresh in their minds, and they were still in actual enjoyment of many more.

14. But the Ninevites, although a barbarous and foreign people who had never participated in any of these benefits, small or great, neither words, nor wonders, nor works, when they saw a man who had been saved from shipwreck, who had never associated with them before, but appeared then for the first time, enter their city and say yet three days and Nineveh shall be overthrown, Jonah 3:4 were so converted and reformed by the mere sound of these words, and putting away their former wickedness, advanced in the direction of virtue by the path of repentance, that they caused the sentence of God to be revoked, and arrested the threatened disturbance of their city, and averted the heaven-sent wrath, and were delivered from every kind of evil. For, we read, God saw that every man turned from his evil way, and was converted to the Lord. Jonah 3:10 How turned? I ask. Although their wickedness was great, their iniquity unspeakable, their moral sores difficult to heal, which was plainly shown by the prophet when he said their wickedness ascended even unto the heaven: Jonah 1:2 indicating by the distance of the place the magnitude of their wickedness; nevertheless such great iniquity which was piled up to such a height as to reach even to the heaven, all this in the course of three days in a brief moment of time through the effect of a few words which they heard from the mouth of one man and he an unknown shipwrecked stranger they so thoroughly abolished, removed out of sight, and put away, as to have the happiness of hearing the declaration God saw that every one turned from his evil way, and He repented of the evil which God said He would do them. Do you see that he who is temperate and watchful not only suffers no injury at the hands of man, but even turns back Heaven-sent wrath? Whereas he who betrays himself and harms himself by his own doing, even if he receives countess benefits, reaps no great advantage. So, at least, the Jews were not profited by those great miracles, nor on the other hand were the Ninevites harmed by having no share in them; but inasmuch as they were inwardly well-disposed, having laid hold of a slight opportunity they became better, barbarians and foreigners though they were, ignorant of all divine revelation, and dwelling at a distance from Palestine.

17. Nevertheless the reason why I admire those youths, and pronounce them blessed, and enviable, is not because they tramped on the flame, and vanquished the force of the fire: but because they were bound, and cast into the furnace, and delivered to the fire for the sake of true doctrine. For this it was which constituted the completeness of their triumph, and the wreath of victory was placed on their brows as soon as they were cast into the furnace and before the issue of events it began to be weaved for them from the moment that they uttered those words which they spoke with much boldness and freedom of speech to the king when they were brought into his presence. We have no need to answer you concerning this thing: for our God in Heaven whom we serve is able to rescue us out of the burning fiery furnace: and He will deliver us out of your hands, O King. But if not, be it known unto you, O King, that we will not serve your Gods nor worship the golden image which you have set up. Daniel 3:16-18 After the utterance of these words I proclaimed them conquerors; after these words having grasped the prize of victory, they hastened on to the glorious crown of martyrdom, following up the confession which they made through their words with the confession made through their deeds. But if when they had been cast into it, the fire had respect for their bodies, and undid their bonds, and suffered them to go down into it without fear, and forgot its natural force, so that the furnace of fire became as a fountain of cool water, this marvel was the effect of God’s grace and of the divine wonder-working power. Yet the heroes themselves even before these things took place, as soon as they set foot in the flames had erected their trophy, and won their victory, and put on their crown, and had been proclaimed conquerors both in Heaven and on earth, and so far as they were concerned nothing was wanting for their renown. What then would you have to say to these things? Have you been driven into exile, and expelled from your country? Behold so also were they. Have you suffered captivity, and become the servant of barbarian masters. Well! This also you will find befell these men. But you have no one present there to regulate your state nor to advise or instruct you? Well! Of attention of this kind these men were destitute. Or you have been bound, burned, put to death? For you can not tell me of anything more painful than these things. Yet lo! These men having gone through them all, were made more glorious by each one of them, yea more exceedingly illustrious, and increased the store of their treasures in Heaven. And the Jews indeed who had both temple, and altar, and ark and cherubim, and mercy-seat, and veil, and an infinite multitude of priests, and daily services, and morning and evening sacrifices, and continually heard the voices of the prophets, both living and departed, sounding in their ears, and carried about with them the recollection of the wonders which were done in Egypt, and in the wilderness, and all the rest, and turned the story of these things over in their hands, and had them inscribed upon their door posts and enjoyed the benefit at that time of much supernatural power and every other kind of help were yet no wise profited, but rather damaged, having set up idols in the temple itself, and having sacrificed their sons and daughters under trees, and in almost every part of the country in Palestine having offered those unlawful and accursed sacrifices, and perpetrated countless other deeds yet more monstrous. But these men although in the midst of a barbarous and hostile land, having their occupation in a tyrant’s house, deprived of all that care of which I have been speaking, led away to execution, and subjected to burning, not only suffered no harm there from small or great, but became the more illustrious. Knowing then these things, and collecting instances of the like kind from the inspired divine Scriptures (for it is possible to find many such examples in the case of various other persons) we deem that neither a difficulty arising from seasons or events, nor compulsion and force, nor the arbitrary authority of potentates furnish a sufficient excuse for us when we transgress. I will now conclude my discourse by repeating what I said at the beginning, that if any one be harmed and injured he certainly suffers this at his own hands, not at the hands of others even if there be countless multitudes injuring and insulting him: so that if he does not suffer this at his own hands, not all the creatures who inhabit the whole earth and sea if they combined to attack him would be able to hurt one who is vigilant and sober in the Lord. Let us then, I beseech you, be sober and vigilant at all times, and let us endure all painful things bravely that we may obtain those everlasting and pure blessings in Christ Jesus our Lord, to whom be glory and power, now and ever throughout all ages. Amen.

Source. New Advent – Translated by W.R.W. Stephens. From Nicene and Post-Nicene Fathers, First Series, Vol. 9. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/1902.htm>.

Two Exhortations to Theodore After His Fall

Letter 1

Oh! That my head were water, and my eyes a fountain of tears! Jeremiah 9:1 it is seasonable for me to utter these words now, yea much more than for the prophet in his time. For although I am not about to mourn over many cities, or whole nations, yet shall I mourn over a soul which is of equal value with many such nations, yea even more precious. For if one man who does the will of God is better than ten thousand transgressors, then you were formerly better than ten thousand Jews. Wherefore no one would now blame me if I were to compose more lamentations than those which are contained in the prophet, and to utter complaints yet more vehement. For it is not the overthrow of a city which I mourn, nor the captivity of wicked men, but the desolation of a sacred soul, the destruction and effacement of a Christ-bearing temple. For would not any one who knew in the days of its glory that well-ordered mind of yours which the devil has now set on fire, groan, imitating the lamentation of the prophet; when he hears that barbarian hands have defiled the holy of holies, and have set fire to all things and burned them up, the cherubim, the ark, the mercy seat, the tables of stone, the golden pot? For this calamity is bitterer, yea bitterer than that, in proportion as the pledges deposited in your soul were far more precious than those. This temple is holier than that; for it glistened not with gold and silver, but with the grace of the Spirit, and in place of the ark and the cherubim, it had Christ, and His Father, and the Paraclete seated within. But now all is changed, and the temple is desolate, and bare of its former beauty and comeliness, unadorned with its divine and unspeakable adornments, destitute of all security and protection; it has neither door nor bolt, and is laid open to all manner of soul-destroying and shameful thoughts; and if the thought of arrogance or fornication, or avarice, or any more accursed than these, wish to enter in there is no one to hinder them; whereas formerly, even as the Heaven is inaccessible to all these, so also was the purity of your soul. Now perhaps I shall seem to say what is incredible to some who now witness your desolation and overthrow; for on this account I wail and mourn, and shall not cease doing so, until I see you again established in your former lustre. For although this seems to be impossible to men, yet to God all things are possible. For it is He who raises the poor from the earth, and lifts up the beggar from the dunghill, to set him with the princes, even with the princes of his people. It is He who makes the barren woman to dwell at home, a mother rejoicing over her children. Do not then despair of the most perfect change. For if the devil had such great power as to cast you down from that pinnacle and height of virtue into the extremity of evil doing, much more will God be able to draw you up again to your former confidence; and not only indeed to make you what you were before, but even much happier. Only be not downcast, nor fling away good hopes, nor fall into the condition of the ungodly. For it is not the multitude of sins which is wont to plunge men into despair, but impiety of soul. Therefore Solomon did not make the unqualified statement  every one who has entered into the den of the wicked, despises; but only he who is ungodly. For it is such persons only who are affected in this way when they have entered the den of the wicked. And this it is which does not suffer them to look up, and re-ascend to the position from which they fell. For this accursed thought pressing down like some yoke upon the neck of the soul, and so forcing it to stoop, hinders it from looking up to the Master. Now it is the part of a brave and excellent man to break this yoke in pieces, to shake off the tormentor fastened upon him; and to utter the words of the prophet, As the eyes of a maiden look unto the hands of her mistress, even so our eyes look unto the Lord our God until He have mercy upon us. Have pity upon us, O Lord, have pity upon us, for we have been utterly filled with contempt. Truly divine are these precepts, and decrees of the highest form of spiritual wisdom. We have been filled, it is said, with contempt, and have undergone countless distresses; nevertheless we shall not desist from looking up to God, neither shall we cease praying to him until He has received our petition. For this is the mark of a noble soul, not to be cast down, nor be dismayed at the multitude of the calamities which oppress it, nor to withdraw, after praying many times without success, but to persevere, until He have mercy upon us, even as the blessed David says.

6. For such is the loving-kindness of God; He never turns his face away from a sincere repentance, but if any one has pushed on to the very extremity of wickedness, and chooses to return thence towards the path of virtue, God accepts and welcomes, and does everything so as to restore him to his former position. And He does what is yet more merciful; for even should any one not manifest complete repentance, he does not pass by one which is small and insignificant, but assigns a great reward even to this; which is evident from what Esaias the prophet says concerning the people of the Jews, speaking on this wise: On account of his sin I put him to pain for a little while, and smote him, and turned my face away from him, and he was pained, and walked sorrowfully, and then I healed him, and comforted him. And we might cite as another witness that most ungodly king, who was given over to sin by the influence of his wife: yet when he only sorrowed, and put on sackcloth, and condemned his offenses, he so won for himself the mercy of God, as to be released from all the evils which were impending over him. For God said to Elias Do you see how Ahab is pricked in the heart before my face? I will not bring the evil upon him in his own days, because he has wept before me. And after this again, Manasses, having exceeded all in fury and tyranny, and having subverted the legal form of worship, and shut up the temple, and caused the deceit of idolatry to flourish, and having become more ungodly than all who were before him, when he afterwards repented, was ranked among the friends of God. Now if, looking to the magnitude of his own iniquities, he had despaired of restoration and repentance, he would have missed all which he afterwards obtained: but as it was, looking to the boundlessness of God’s tender mercy instead of the enormity of his transgressions, and having broken in sunder the bonds of the devil, he rose up and contended with him, and finished the good course. 2 Chronicles 33:10-19 And not only by what was done to these men, but also by the words of the prophet does God destroy the counsels of despair, speaking on this wise: Today, if you will hear His voice, harden not your hearts, as in the provocation. Now that expression today, may be uttered at every time of life, even on the verge of old age, if you desire it: for repentance is judged not by quantity of time, but by disposition of the soul. For the Ninevites did not need many days to blot out their sin, but the short space of one day availed to efface all their iniquity: and the robber also did not take a long time to effect his entrance into Paradise, but in such a brief moment as one might occupy in uttering a single word, did he wash off all the sins which he had committed in his whole life, and received the prize bestowed by the divine approval even before the Apostles. And we also see the martyrs obtain glorious crowns for themselves in the course, not of many years, but of a few days, and often in a single day only.

Source. New Advent – Translated by W.R.W. Stephens. From Nicene and Post-Nicene Fathers, First Series, Vol. 9. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/1903.htm>.

Homily on St. Ignatius

4. And I will speak of a fourth crown, arising for us out of this episcopate. What then is this? The fact that he was entrusted with our own native city. For it is a laborious thing indeed to have the oversight of a hundred men, and of fifty alone. But to have on one’s hands so great a city, and a population extending to two hundred thousand, of how great virtue and wisdom do you think there is a proof? For as in the care of armies, the wiser of the generals have on their hands the more leading and more numerous regiments, so, accordingly, in the care of cities. The more able of the rulers are entrusted with the larger and more populous. And at any rate this city was of much account to God, as indeed He manifested by the very deeds which He did. At all events the master of the whole world, Peter, to whose hands He committed the keys of heaven, whom He commanded to do and to bear all, He bade tarry here for a long period. Thus in His sight our city was equivalent to the whole world. But since I have mentioned Peter, I have perceived a fifth crown woven from him, and this is that this man succeeded to the office after him. For just as any one taking a great stone from a foundation hastens by all means to introduce an equivalent to it, lest he should shake the whole building, and make it more unsound, so, accordingly, when Peter was about to depart from here, the grace of the Spirit introduced another teacher equivalent to Peter, so that the building already completed should not be made more unsound by the insignificance of the successor. We have reckoned up then five crowns, from the importance of the office, from the dignity of those who ordained to it, from the difficulty of the time, from the size of the city, from the virtue of him who transmitted the episcopate to him. Having woven all these, it was lawful to speak of a sixth, and seventh, and more than these; but in order that we may not, by spending the whole time on the consideration of the episcopate, miss the details about the martyr, come from this point, let us pass to that conflict. At one time a grievous warfare was rekindled against the Church, and as though a most grievous tyranny overspread the earth, all were carried off from the midst of the market-place. Not indeed charged with anything monstrous, but because being freed from error, they hastened to piety; because they abstained from the service of demons, because they recognized the true God, and worshipped his only begotten Son, and for things for which they ought to have been crowned, and admired and honoured, for these they were punished and encountered countless tortures, all who embraced the faith, and much more they who had the oversight of the churches. For the devil, being crafty, and apt to contrive plots of this kind, expected that if he took away the shepherds, he would easily be able to scatter the flocks. But He who takes the wise in their craftiness, wishing to show him that men do not govern His church, but that it is He himself who everywhere tends those who believe in Him, agreed that this should be, that he might see, when they were taken away, that the cause of piety was not defeated, nor the word of preaching quenched, but rather increased; that by these very works he might learn both himself, and all those who minister to him, that our affairs are not of men, but that the subject of our teaching has its root on high, from the heavens; and that it is God who everywhere leads the Church, and that it is not possible for him who fights against God, ever to win the day. But the Devil did not only work this evil, but another also not less than this. For not only in the cities over which they presided, did he suffer the Bishops to be slaughtered; but he took them into foreign territory and slew them; and he did this, in anxiety at once to take them when destitute of friends, and hoping to render them weaker with the toil of their journey, which accordingly he did with this saint. For he called him away from our city to Rome, making the course twice as long, expecting to depress his mind both by the length of the way and the number of the days, and not knowing that having Jesus with him, as a fellow traveller, and fellow exile on so long a journey, he rather became the stronger, and afforded more proof of the power that was with him, and to a greater degree knit the Churches together. For the cities which were on the road running together from all sides, encouraged the athlete, and sped him on his way with many supplies, sharing in his conflict by their prayers, and intercessions. And they derived no little comfort when they saw the martyr hastening to death with so much readiness, as is consistent in one called to the realms which are in the heaven, and by means of the works themselves, by the readiness and by the joyousness of that noble man, that it was not death to which he was hastening, but a kind of long journey and migration from this world, and ascension to heaven; and he departed teaching these things in every city, both by his words, and by his deeds, and as happened in the case of the Jews, when they bound Paul, and sent him to Rome, and thought that they were sending him to death, they were sending a teacher to the Jews who dwelt there. This indeed accordingly happened in the case of Ignatius in larger measure. For not to those alone who dwell in Rome, but to all the cities lying in the intervening space, he went forth as a wonderful teacher, persuading them to despise the present life, and to think naught of the things which are seen, and to love those which are to come, to look towards heaven, and to pay no regard to any of the terrors of this present life. For on this and on more than this, by means of his works, he went on his way instructing them, as a sun rising from the east, and hastening to the west. But rather more brilliant than this, for this is wont to run on high, bringing material light, but Ignatius shone below, imparting to men’s souls the intellectual light of doctrine. And that light on departing into the regions of the west, is hidden and straightway causes the night to come on. But this on departing to the regions of the west, shone there more brilliantly, conferring the greatest benefits to all along the road. And when he arrived at the city, even that he instructed in Christian wisdom. For on this account God permitted him there to end his life, so that this man’s death might be instructive to all who dwell in Rome. For we by the grace of God need henceforward no evidence, being rooted in the faith. But they who dwelt in Rome, inasmuch as there was great impiety there, required more help. On this account both Peter and Paul, and this man after them, were all slain there, partly, indeed, in order that they might purify with their own blood, the city which had been defiled with blood of idols, and partly in order that they might by their works afford a proof of the resurrection of the crucified Christ, persuading those who dwell in Rome, that they would not with so much pleasure disdain this present life, did they not firmly persuade themselves that they were about to ascend to the crucified Jesus, and to see him in the heavens. For in reality it is the greatest proof of the resurrection that the slain Christ should show forth so great power after death, as to persuade living men to despise both country and home and friends, and acquaintance and life itself, for the sake of confessing him, and to choose in place of present pleasures, both stripes and dangers and death. For these are not the achievements of any dead man, nor of one remaining in the tomb but of one risen and living. Since how could you account, when he was alive, for all the Apostles who companied with him becoming weaker through fear to betray their teachers and to flee and depart; but when he died, for not only Peter and Paul, but even Ignatius, who had not even seen him, nor enjoyed his companionship, showing such earnestness as to lay down life itself for his sake?

Source. New Advent – Translated by T.P. Brandram. From Nicene and Post-Nicene Fathers, First Series, Vol. 9. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/1905.htm>.

Concerning Lowliness of Mind

12. But you are unworthy. Become worthy by your assiduity. For that it both is possible that the unworthy should become worthy from his assiduity; and that God assents more when called on by ourselves than by others; and that he often delays the giving, not from the wish that we should be utterly perplexed, nor to send us out with empty hands; but in order that he may become the author of greater good things to us — these three points I will endeavour to make evident by the parable which has today been read to you. The woman of Chanaan had come to Christ praying on behalf of a daughter possessed by a demon, and crying out with much earnestness (it says, Have pity on me, Lord, my daughter is badly possessed by a demon.) See, the woman of a strange nation, and a barbarian, and outside of the Jewish commonwealth. For indeed what else (was she) than a dog, and unworthy of the receiving her request? For it is not, he says, good to take the children’s bread, and to give it to the dogs. But, all the same, from her assiduity, she became worthy. For not only did he admit her into the nobility of children, dog as she was; but also he sent her off with that high encomium saying, O woman great is your faith; be it done to you as you will. Now when the Christ says, great is your faith, seek thou no other demonstration of the greatness of soul which was in the woman. Do you see how, from her assiduity the woman, being unworthy, became worthy? Desirest thou also to learn that we accomplish (our wish) by calling on him by ourselves more than by others? She cried out, and the disciples having come to him say, Let her go away, for she is crying after us: Matthew 5:23 and to them he says, I am not sent, unless to the lost sheep of the house of Israel. Matthew 5:24 But when she had come to him by herself and continued crying, and saying, Yes, Lord, for even the dogs eat from the table of their masters, then he granted the favour and says, Be it done unto you as you will. Do you see how, when they were entreating him, he repelled; but when she who needed the gift herself cried out, he assented? For to them he says, I am not sent, unless to the lost sheep of the house of Israel; but to her he said, Great is your faith; be it done unto you as you will. Again, at the beginning and in the prelude of her request he answered nothing; but when both once and twice and thrice she had come to him, then he granted the boon; by the issue making us believe that he had delayed the giving, not that he might repel her but that he might display to us all the woman’s endurance. For if he had delayed in order that he might repel her, he would have not granted it even at the end; but since he was waiting to display to all her spiritual wisdom, on this account he was silent. For if he had granted it immediately and at the beginning, we should not have known the woman’s virtue. Let her go it says, because she is clamouring behind us. But what (says) the Christ? You hear a voice, but I see the mind: I know what she is going to say. I choose not to permit the treasure hidden in her mind to escape notice; but I am waiting and keeping silence; in order that having discovered it I may lay it down in publicity, and make it manifest to all.

Source. New Advent – Translated by R. Blackburn. From Nicene and Post-Nicene Fathers, First Series, Vol. 9. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/1907.htm>.

Instructions to Catechumens

First Instruction

But, if you will, let us discourse about the name which this mystic cleansing bears: for its name is not one, but very many and various. For this purification is called the laver of regeneration. He saved us, he says, through the laver of regeneration, and renewing of the Holy Ghost. Titus 3:5 It is called also illumination, and this St. Paul again has called it, For call to remembrance the former days in which after you were illuminated ye endured a great conflict of sufferings; Hebrews 10:32 and again, For it is impossible for those who were once illuminated, and have tasted of the heavenly gift, and then fell away, to renew them again unto repentance. Hebrews 6:4-6 It is called also, baptism: For as many of you as were baptized into Christ did put on Christ. Galatians 3:27 It is called also burial: For we were buried says he, with him, through baptism, into death. Romans 6:4 It is called circumcision: In whom you were also circumcised, with a circumcision not made with hands, in the putting off of the body of the sins of the flesh. Galatians 2:11 It is called a cross: Our old man was crucified with him that the body of sin might be done away. Romans 6:6 It is also possible to speak of other names besides these, but in order that we should not spend our whole time over the names of this free gift, come, return to the first name, and let us finish our discourse by declaring its meaning; but in the meantime, let us extend our teaching a little further. There is that laver by means of the baths, common to all men, which is wont to wipe off bodily uncleanness; and there is the Jewish laver, more honorable than the other, but far inferior to that of grace; and it too wipes off bodily uncleanness but not simply uncleanness of body, since it even reaches to the weak conscience. For there are many matters, which by nature indeed are not unclean, but which become unclean from the weakness of the conscience. And as in the case of little children, masks, and other bugbears are not in themselves alarming, but seem to little children to be alarming, by reason of the weakness of their nature, so it is in the case of those things of which I was speaking; just as to touch dead bodies is not naturally unclean, but when this comes into contact with a weak conscience, it makes him who touches them unclean. For that the thing in question is not unclean naturally, Moses himself who ordained this law showed, when he bore off the entire corpse of Joseph, and yet remained clean. On this account Paul also, discoursing to us about this uncleanness which does not come naturally but by reason of the weakness of the conscience, speaks somewhat in this way, Nothing is common of itself save to him who accounts anything to be common. Romans 14:14 Do you not see that uncleanness does not arise from the nature of the thing, but from the weakness of the reasoning about it? And again: All things indeed are clean, howbeit it is evil to that man who eats with offense. Romans 14:20 Do you see that it is not to eat, but to eat with offense, that is the cause of uncleanness?

3. Such is the defilement from which the laver of the Jews cleansed. But the laver of grace, not such, but the real uncleanness which has introduced defilement into the soul as well as into the body. For it does not make those who have touched dead bodies clean, but those who have set their hand to dead works: and if any man be effeminate, or a fornicator, or an idolator, or a doer of whatever ill you please, or if he be full of all the wickedness there is among men: should he fall into this pool of waters, he comes up again from the divine fountain purer than the sun’s rays. And in order that you may not think that what is said is mere vain boasting, hear Paul speaking of the power of the laver, Be not deceived: neither idolators, nor fornicators, nor adulterers, nor effeminate, nor abusers of themselves with men, nor covetous, not drunkards, not revilers, not extortioners shall inherit the kingdom of God. 1 Corinthians 6:9-10 And what has this to do with what has been spoken? Says one, for prove the question whether the power of the laver thoroughly cleanses all these things. Hear therefore what follows: And such were some of you, but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the spirit of our God. We promise to show you that they who approach the laver become clean from all fornication: but the word has shown more, that they have become not only clean, but both holy and just, for it does not say only you were washed, but also you were sanctified and were justified. What could be more strange than this, when without toil, and exertion, and good works, righteousness is produced? For such is the lovingkindness of the Divine gift that it makes men just without this exertion. For if a letter of the Emperor, a few words being added, sets free those who are liable to countless accusations, and brings others to the highest honors; much rather will the Holy Spirit of God, who is able to do all things, free us from all evil and grant us much righteousness, and fill us with much assurance, and as a spark falling into the wide sea would straightway be quenched, or would become invisible, being overwhelmed by the multitude of the waters, so also all human wickedness, when it falls into the pool of the divine fountain, is more swiftly and easily overwhelmed, and made invisible, than that spark. And for what reason, says one, if the laver take away all our sins, is it called, not a laver of remission of sins, nor a laver of cleansing, but a laver of regeneration? Because it does not simply take away our sins, nor simply cleanse us from our faults, but so as if we were born again. For it creates and fashions us anew not forming us again out of earth, but creating us out of another element, namely, of the nature of water. For it does not simply wipe the vessel clean, but entirely remoulds it again. For that which is wiped clean, even if it be cleaned with care, has traces of its former condition, and bears the remains of its defilement, but that which falls into the new mould, and is renewed by means of the flames, laying aside all uncleanness, comes forth from the furnace, and sends forth the same brilliancy with things newly formed. As therefore any one who takes and recasts a golden statue which has been tarnished by time, smoke, dust, rust, restores it to us thoroughly cleansed and glistening: so too this nature of ours, rusted with the rust of sin, and having gathered much smoke from our faults, and having lost its beauty, which He had from the beginning bestowed upon it from himself, God has taken and cast anew, and throwing it into the waters as into a mould, and instead of fire sending forth the grace of the Spirit, then brings us forth with much brightness, renewed, and made afresh, to rival the beams of the sun, having crushed the old man, and having fashioned a new man, more brilliant than the former.

4. And speaking darkly of this crushing, and this mystic cleansing, the prophet of old said, You shall dash them in pieces like a potter’s vessel. For that the word is in reference to the faithful, what goes before sufficiently shows us, For you are my Son, he says, today have I begotten you, ask of me and I will give the heathen for three inheritance, the utmost parts of the earth for your possession. Do you see how he has made mention of the church of the Gentiles, and has spoken of the kingdom of Christ extended on all sides? Then he says again, You shall rule them with a rod of iron; not grievous, but strong: you shall break them in pieces like a potter’s vessel. Behold then, the laver is more mystically brought forward. For he does not say earthen vessels: but vessels of the potter. But, give heed: For earthen vessels when crushed would not admit of refashioning, on account of the hardness which was gained by them from the fire. But the fact is that the vessels of the potter are not earthen, but of clay; wherefore, also, when they have been distorted, they can easily, by the skill of the artificer, be brought again to a second shape. When, therefore, God speaks of an irremediable calamity, he does not say vessels of the potter, but an earthen vessel; when, for instance, he wished to teach the prophet and the Jews that he delivered up the city to an irremediable calamity, he bade him take an earthen wine-vessel, and crush it before all the people, and say, Thus shall this city be destroyed, be broken in pieces. Jeremiah 19:11 But when he wishes to hold out good hopes to them, he brings the prophet to a pottery, and does not show him an earthen vessel, but shows him a vessel of clay, which was in the hands of the potter, falling to the ground: and brings him to it saying, If this potter has taken up and remodelled his vessel which has fallen, shall I not much rather be able to restore you when you have fallen? Jeremiah 18:6 It is possible therefore for God not only to restore those who are made of clay, through the laver of regeneration, but to bring back again to their original state, on their careful repentance, those who have received the power of the Spirit, and have lapsed. But this is not the time for you to hear words about repentance, rather may the time never come for you to fall into the need of these remedies, but may you always remain in preservation of the beauty and the brightness which you are now about to receive, unsullied. In order, then, that you may ever remain thus, come and let us discourse to you a little about your manner of life. For in the wrestling schools falls of the athletes are devoid of danger. For the wrestling is with friends, and they practice all their exercises on the persons of their teachers. But when the time of the contest has come, when the lists are open, when the spectators are seated above, when the president has arrived, it necessarily follows that the combatants, if they become careless, fall and retire in great disgrace, or if they are in earnest, win the crowns and the prizes. So then, in your case these thirty days are like some wrestling school, both for exercise and practice: let us learn from thence already to get the better of that evil demon. For it is to contend with him that we have to strip ourselves, with him after baptism are we to box and fight. Let us learn from thence already his grip, on what side he is aggressive, on what side he can easily threaten us, in order that, when the contest comes on, we may not feel strange, nor become confused, as seeing new forms of wrestling; but having already practiced them among ourselves, and having learned all his methods, may engage in these forms of wrestling against him with courage. In all ways, therefore, is he accustomed to threaten us, but especially by means of the tongue, and the mouth. For there is no organ so convenient for him for our deception and our destruction as an unchastened tongue and an unchecked utterance. Hence come many slips on our part: hence many serious accusations against us. And the ease of these falls through the tongue a certain one showed, when he said, Many fell by the sword, but not so many as by the tongue. Sirach 28:22 Now the gravity of the fall the same person shows us again when he says: To slip upon a pavement is better than to slip with the tongue. Sirach 20:18 And what he speaks of is of this kind. Better it is, says he, that the body should fall and be crushed, than that such a word should go forth as destroys the soul; and he does not speak of falls merely; he also admonishes us that much forethought should be exercised, so that we should not be tripped up, thus saying Make a door and bars for your mouth, Sirach 20:25 not that we should prepare doors and bars, but that with much security, we should shut the tongue off from outrageous words; and again in another place, after showing that we need influence from above, both as accompanying and preceding our own effort so as to keep this wild beast within: stretching forth his hands to God, the prophet said, Let the lifting up of my hands be an evening sacrifice, set a watch, O Lord, before my mouth, keep the door of my lips; and he who before admonished, himself too says again Who shall set a watch before my mouth, and a seal of wisdom upon my lips? Sirach 22:27 Do you not see, each one fearing these falls and bewailing them, both giving advice, and praying that the tongue may have the benefit of much watchfulness? And for what reason, says one, if this organ brings us such ruin, did God originally place it within us? Because indeed, it is of great use, and if we are careful, it is of use only, and brings no ruin. Hear, for example, what he says who spoke the former words, Death and life are in the power of the tongue. Proverbs 18:21 And Christ points to the same thing when he says, By your words you shall be condemned, and by your words you shall be justified. Mark 12:27 For the tongue stands in the midst ready for use on either hand. You are its master. Thus indeed a sword lies in the midst, and if you use it against your enemies, this organ becomes a means of safety for you. But if you thrust its stroke against yourself, not the nature of the iron, but your own transgression becomes the cause of your slaughter. Let us then take this view of the tongue. It is a sword lying in the midst; sharpen it for the purpose of accusing your own sins. Thrust not the stroke against your brother. For this reason God surrounded it with a double fortification; with the fence of the teeth and the barrier of the lips, that it may not rashly and without circumspection utter words which are not convenient. Well, do you say it will not endure this? Bridle it therefore within. Restrain it by means of the teeth, as though giving over its body to these executioners and making them bite it. For it is better that when it sins now it should be bitten by the teeth, than one day when it seeks a drop of water and is parched with heat, to be unable to obtain this consolation. In many other ways indeed it is wont to sin, by raillery and blasphemy, by uttering foul words, by slander, swearing, and perjury.

Source. New Advent – Translated by T.P. Brandram. From Nicene and Post-Nicene Fathers, First Series, Vol. 9. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/1908.htm>.

Three Homilies on the Devil

Homily 2. On the Power of Man to Resist the Devil.

And why do I speak about the creation? Let us come to our own members. For even these we shall find to be a cause of destruction if we do not take heed, not because of their own nature, but because of our sloth. And look; an eye was given, in order that you may behold the creation and glorify the Master. But if you dost not use the eye well, it becomes to you the minister of adultery. A tongue has been given, in order that you may speak well, in order that you may praise the Creator. But if you give not excellent heed, it becomes a cause of blasphemy to you. And hands were given you that you may stretch them forth unto prayer. But if you are not wary, you stretch them out unto covetousness. Feet were given in order that you may run unto good works, but if you art careless you will cause wicked works by means of them: Do you see that all things hurt the weak man? Do you see that even the medicines of salvation inflict death upon the weak, not because of their own nature but because of his weakness? God made the heaven in order that you may wonder at the work, and worship the master. But others leaving the creator alone, have worshipped the heaven; and this from their own carelessness and senselessness. But why do I speak of the creation? Assuredly what could be more conducive to salvation than the Cross? But this Cross has become an offense to the weak. For the word of the Cross is to them that are perishing, foolishness: but to those which are being saved, it is the power of God. And again, we preach Christ crucified, unto Jews a stumbling-block and unto Gentiles foolishness. What could be more fit for teaching than Paul, and the apostles? But the Apostles became a savour of death to many. He says at least to one a savour from death unto death: to the other a savour from life unto life. Do you see that the weak is hurt even by Paul, but the strong is injured not even by the Devil?

Homily 3. On the Power of Man to Resist the Devil.

How then was the end not the same? Because the purpose did not permit it. For this alone made the difference. On this account the one set went to Gehenna, but the other to the Kingdom. But if the Devil were the cause to them of their sins, these would not be destined to be chastened, when another sinned and drove them on. Do you see here both those who sin, and those who do good works? Do you see how on seeing their fellow-servants they were silenced? Come and let us bring our discourse to another example for your benefit. There were ten virgins he says. Here again there are purposes which are upright, and purposes which are sinful, in order you may see side by side, both the sins of the one and the good works of the others. For the comparison makes these things the plainer. And these and those were virgins; and these were five, and also those. All awaited the bridegroom. How then did some enter in, and others did not enter in? Because some indeed were churlish, and others were gentle and loving. Do you see again that the purpose determined the nature of the end, not the Devil? Do you see that the judgments were parallel, and that the verdict given proceeds from those who are like each other? Fellow-servants will judge fellow-servants. Do you wish that I should show you a comparison arising from contrasts? For there is one also from contrasts so that the condemnation may become the greater. The men of Nineveh he saith shall rise up, and shall condemn this generation. The judged are no longer alike, for the one are barbarians, the others are Jews. The one enjoyed prophetic teaching, the others were never partakers of a divine instruction. And this is not the only difference, but the fact that in that case a servant went to them, in this the master; and that man came and proclaimed an overthrow; but this man declared the glad tidings of a kingdom of heaven. Which of these was it the more likely, would believe? The barbarians, and ignorant, and they who had never partaken of divine teaching, or they who had from their earliest age been trained in prophetic books? To every one, it is plain, that the Jews would be more likely to believe. But the contrary took place. And these disbelieved the Master when he preached a kingdom of heaven, but those believed their fellow-servant when he threatened an overthrow: in order that their goodness, and these men’s folly might be manifested to a greater degree. Is there a Demon? A Devil? Chance? Or Fate? Has not each become the cause to himself both of evil, and of virtue? For if they themselves were not to be liable to account, he would not have said that they shall judge this generation. Nor would he have said that the Queen of the South would condemn the Jews. For then indeed not only will one people condemn another people, but one man will often judge a whole people, when they who, it is allowed, might readily have been deceived, are found to remain undeceived, and they who ought in every way to have the advantage, turn out to be worsted. On this account, we made mention of Adam and of Job, for there is necessity to revert to that subject, so as to put the finish to our discourse. He attacked Adam indeed by means of mere words, but Job by means of deeds. For the one he denuded of all his wealth, and deprived of his children. But from this man he took not away anything, great or little of his possessions. But let us rather examine the very words and the method of the plot. The serpent came says he and said to the woman, What is it that God has said, ye shall not eat of every tree which is in the garden? Here it is a serpent; there a woman, in the case of Job: mean while great is the difference between the counsellors. The one is a servant, the other a partner of the man’s life. She is a helpmate, but the other is under subjection. Do you see how unpardonable this is? Eve indeed, the servant in subjection deceived: but him not even his partner, and helpmate could overthrow. But let us see what he saith. What is this that God has said, you shall not eat of every tree? Assuredly indeed God did not say this but the opposite. See the villany of the Devil. He said that which was not spoken, in order that he might learn what was spoken. What then did the woman? She ought to have silenced him, she ought not to have exchanged a word with him. In foolishness she declared the judgment of the Master. Thereby she afforded the Devil a powerful handle.

Source. New Advent – Translated by T.P. Brandram. From Nicene and Post-Nicene Fathers, First Series, Vol. 9. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/1919.htm>.

Homily on “Father, if it be possible…”

2. Now observe I pray how each one of these writers speaks as if concerning things already past, signifying by the use of this tense the absolute inevitable certainty of the event. So also David, describing this tribunal, said, Why did the heathen rage and the people imagine vain things? The Kings of the earth stood up, and the rulers were gathered together against the Lord and against his Christ. And not only does he mention the trial, and the cross, and the incidents on the cross, but also him who betrayed him, declaring that he was his familiar companion and . For, he says, he that eats bread with me did magnify his heel against me. Thus also does he foretell the voice which Christ was to utter on the cross saying My God, My God why have you forsaken me? and the burial also does he describe: They laid me in the lowest pit, in dark places, and in the shadow of death. And the resurrection: you shall not leave my soul in hell, neither shall you suffer your Holy One to see corruption; and the ascension: God has gone up with a merry noise, the Lord with the sound of the trump. And the session on the right hand: The Lord said to my Lord sit thou on my right hand until I make your foes your footstool. But Esaias also declares the cause; saying, for the transgressions of my people is He brought to death, Isaiah 53:8 and because all have strayed like sheep, therefore is he sacrificed. Isaiah 53:6-7 Then also he adds mention of the result, saying by his stripes we have all been healed: Isaiah 53:5 and he has borne the sins of many. Isaiah 53:12 The prophets then knew the cross, and the cause of the cross and that which was effected by it, and the burial and the resurrection, and the ascension, and the betrayal, and the trial, and described them all with accuracy: and is He who sent them and commanded them to speak these things ignorant of them Himself? What reasonable man would say that? Do you see that we must not attend merely to the words? For this is not the only perplexing passage, but what follows is more perplexing. For what does He say? Father if it be possible let this cup pass from me. Here he will be found to speak not only as if ignorant, but as if deprecating the cross: For this is what He says. If it be permissible let me not be subjected to crucifixion and death. And yet when Peter, the leader of the apostles, said this to Him, Be it far from you Lord, this shall not happen unto You, He rebuked him so severely as to say; get you behind me Satan, you are an offense unto me, for you savour not the things which be of God, but those which be of men: Matthew 16:22-23 although a short time before he had pronounced him blessed. But to escape crucifixion seemed to Him so monstrous a thing, that him who had received the revelation from the Father, him whom He had pronounced blessed, him who had received the keys of Heaven, He called Satan, and an offense, and accused him of not savouring the things which be of God because he said to Him, Be it far from you Lord, this shall never be unto You— namely crucifixion. He then who thus vituperated the disciple, and poured such an invective upon him as actually to call him Satan (after having bestowed such great praise on him), because he said avoid crucifixion, how could He desire not to be crucified? And how after these things when drawing the picture of the good shepherd could He declare this to be the special proof of his virtue, that he should be sacrificed for the sake of the sheep, thus saying, I am the good shepherd; the good shepherd lays down his life for the sheep? John 10:11 Nor did He even stop there, but also added, but he that is an hireling and not the shepherd sees the wolf coming and leaves the sheep, and flees. John 10:12 If then it is the sign of the good shepherd to sacrifice himself, and of the hireling to be unwilling to undergo this, how can He who calls Himself the good shepherd beseech that he may not be sacrificed? And how could He say I lay down my life of myself? For if you lay down your life of yourself, how can you beseech another that you may not lay it down? And how is it that Paul marvels at Him on account of this declaration, saying Who being in the form of God counted it not a prize to be on an equality with God, but emptied Himself taking the form of a servant, being made in the likeness of men, and being found in fashion as a man he humbled himself, becoming obedient even unto death, yea, the death of the cross. Philippians 2:6-8 And He Himself again speaks in this wise, For this cause does my Father love me, because I lay down my life that I may take it again. John 10:17 For if He does not desire to lay it down, but deprecates the act, and beseeches the Father, how is it that He is loved on this account? For love is of those who are like minded. And how does Paul say again Love one another even as Christ also loved us and gave Himself for us? Ephesians 5:2 And Christ Himself when He was about to be crucified said Father, the hour has come: glorify your Son, John 17:1 speaking of the cross as glory: and how then does He deprecate it here when He urges it there? For that the cross is glory listen to what the evangelist says the Holy Ghost was not yet given, because Jesus was not yet glorified. John 7:39 Now the hearing of this expression is grace was not yet given because the enmity towards men was not yet destroyed by reason that the cross had not yet done its work. For the cross destroyed the enmity of God towards man, brought about the reconciliation, made the earth Heaven, associated men with angels, pulled down the citadel of death, unstrung the force of the devil, extinguished the power of sin, delivered the world from error, brought back the truth, expelled the Demons, destroyed temples, overturned altars, suppressed the sacrificial offering, implanted virtue, founded the Churches. The cross is the will of the Father, the glory of the Son, the rejoicing of the Spirit, the boast of Paul, for, he says, God forbid that I should boast save in the cross of our Lord Jesus Christ. Galatians 6:14 The cross is that which is brighter than the sun, more brilliant than the sunbeam: for when the sun is darkened then the cross shines brightly: and the sun is darkened not because it is extinguished, but because it is overpowered by the brilliancy of the cross. The cross has broken our bond, it has made the prison of death ineffectual, it is the demonstration of the love of God. For God so loved the world that He gave His only-begotten Son, that every one who believes in Him should not perish. John 3:16 And again Paul says If being enemies we were reconciled to God by the death of His Son. Romans 5:10 The cross is the impregnable wall, the invulnerable shield, the safeguard of the rich, the resource of the poor, the defense of those who are exposed to snares, the armour of those who are attacked, the means of suppressing passion, and of acquiring virtue, the wonderful and marvellous sign. For this generation seeks after a sign: and no sign shall be given it save the sign of Jonas; Matthew 12:39 and again Paul says, for the Jews ask for a sign and the Greeks seek wisdom, but we preach Christ crucified. 1 Corinthians 1:22 The cross opened Paradise, it brought in the robber, it conducted into the kingdom of Heaven the race of man which was about to perish, and was not worthy even of earth. So great are the benefits which have sprung and do spring from the cross, and yet does He not desire to be crucified I ask? Who would venture to say this? And if He did not desire it who compelled Him, who forced Him to it? And why did He send prophets beforehand announcing that He would be crucified, if He was not to be, and did not wish to undergo it? And for what reason does He call the cross a cup, if He did not desire to be crucified? For that is the word of one who signifies the desire which he has concerning the act. For as the cup is sweet to those who are thirsty so also was crucifixion to Him: wherefore also He said With desire have I desired to eat this Passover with you, Luke 22:15 and this He meant not absolutely, but relatively, because after that evening the cross was awaiting Him.

This is one consideration, but there is another no less important. And what is this? Christ having come to earth wished to instruct men in all virtue: now the instructor teaches not only by word, but also by deed: for this is the teacher’s best method of teaching. A pilot for instance when he makes the apprentice sit by his side shows him how he handles the rudder, but he also joins speech to action, and does not depend upon words alone or example alone: in like manner also an architect when he has placed by his side the man who is intended to learn from him how a wall is constructed, shows him the way by means of action as well as by means of oral teaching; so also with the weaver, and embroiderer, and gold refiner, and coppersmith — and every kind of art has teachers who instruct both orally and practically. Inasmuch then as Christ Himself came to instruct us in all virtue, He both tells us what ought to be done, and does it. For, he says, he who does and teaches the same shall be called great in the kingdom of heaven. Matthew 5:19 Now observe; He commanded men to be lowly-minded, and meek, and He taught this by His words: but see how He also teaches it by His deeds. For having said Blessed are the poor in spirit, blessed are the meek, Matthew 5:3-4 He shows how these virtues ought to be practised. How then did He teach them? He took a towel and girded Himself and washed the disciples’ feet. John 13:4-5 What can match this lowliness of mind? For He teaches this virtue no longer by His words only but also by His deeds. Again He teaches meekness and forbearance by His acts. How so? He was struck on the face by the servant of the high priest, and said If I have spoken evil bear witness of the evil: but if well why do you smite me? John 18:23 He commanded men to pray for their enemies: this also again He teaches by means of His acts: for when He had ascended the cross He said Father forgive them for they know not what they do. Luke 23:34 As therefore He commanded men to pray so does He Himself pray, instructing you to do so by his own unflagging utterances of prayer. Again He commanded us to do good to those who hate us, and to deal fairly with those who treat us despitefully: Matthew 5:44 and this He did by his own acts: for he cast devils out of the Jews, who said that He Himself was possessed by a devil, He bestowed benefits on His persecutors, He fed those who were forming designs against Him, He conducted into His kingdom those who were desiring to crucify Him. Again He said to His disciples Get you no gold nor silver neither brass in your purses, Matthew 10:9 thus training them for poverty: and this also He taught by His example, thus saying, Foxes have holes, and the birds of the air have nests, but the Son of man has not where to lay His head. Matthew 8:20 And He had neither table nor dwelling nor anything else of that kind: not because He was at a loss to obtain them, but because He was instructing men to go in that path. After the same manner then he taught them also to pray. They said to Him Teach us to pray. Luke 11:1 Therefore also He prays, in order that they may learn to pray. But it was necessary for them not merely to learn to pray but also how they ought to pray: for this reason He delivered to them a prayer in this form: Our Father which art in Heaven hallowed be your name, Your kingdom come: Your will be done, as in Heaven, so on earth. Give us this day our daily bread: and forgive us our debts as we also forgive our debtors: and lead us not into temptation: Luke 11:2-4 that is into danger, into snares. Since then He commanded them to pray lead us not into temptation, He instructs them in this very precept by putting it in practice Himself, saying Father if it be possible, let this cup pass away from me, thus teaching all the saints not to plunge into dangers, not to fling themselves into them but to wait for their approach, and to exhibit all possible courage, only not to rush forwards themselves, or to be the first to advance against terrors. Why so, pray? Both to teach us lowliness of mind, and also to deliver us from the charge of vainglory. On this account it is said also in this passage that when He had spoken these words He went away and prayed: and after He had prayed He speaks thus to His disciples Could ye not watch with me one hour? Watch and pray that you enter not into temptation. Matthew 26:39-41 Do you see He not only prays but also admonishes? For the Spirit indeed is willing, He said, but the flesh is weak. Matthew 26:41 Now this He said by way of emptying their soul of vanity, and delivering them from pride, teaching them self-restraint, training them to practice moderation. Therefore the prayer which He wished to teach them, He Himself also offered, speaking after the manner of men, not according to His Godhead (for the divine nature is impassable) but according to His manhood. And He prayed as instructing us to pray, and even to seek deliverance from distress; but, if this be not permitted, then to acquiesce in what seems good to God. Therefore He said Nevertheless not as I will but as You will: not because He had one will and the Father another; but in order that He might instruct men even if they were in distress and trembling, even if danger came upon them, and they were unwilling to be torn from present life, nevertheless to postpone their own will to the will of God: even as Paul also when he had been instructed practically exhibited both these principles; for he besought that temptations might be removed from him, thus saying For this thing I besought the Lord thrice: 2 Corinthians 12:8 and yet since it did not please God to remove it, he says Wherefore I take pleasure in infirmities, in insults, in persecutions. 2 Corinthians 12:10 But perhaps what I have said is not quite clear: therefore I will make it clearer. Paul incurred many dangers and prayed that he might not be exposed to them. Then he heard Christ saying my grace is sufficient for you, for my strength is made perfect in weakness. 2 Corinthians 12:9 As soon then as he saw what the will of God was, he in future submitted his will to God’s will. By means of this prayer then Christ taught both these truths, that we should not plunge into dangers, but rather pray that we may not fall into them; but if they come upon us we should bear them bravely, and postpone our own will to the will of God. Knowing these things then let us pray that we may never enter into temptation: but if we do enter it let us beseech God to give us patience and courage, and let us honour His will in preference to every will of our own. For then we shall pass through this present life with safety, and shall obtain the blessings to come: which may we all receive by the favour and lovingkindness of our Lord Jesus Christ, with Whom be to the Father, together with the Holy Ghost, glory, might, honour, now and for ever world without end. Amen.

Source. New Advent – Translated by W.R.W. Stephens. From Nicene and Post-Nicene Fathers, First Series, Vol. 9. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/1910.htm>.

Homily on the Paralytic Let Down Through the Roof

And now since we have derived so much profit from the account of the former paralytic let us turn to the other who is presented to us in St. Matthew’s Gospel. For in the case of mines where any one happens to find a piece of gold he makes a further excavation again in the same place: and I know that many of those who read without care imagine that one and the same paralytic is presented by the four evangelists: but it is not so. Therefore you must be on the alert, and pay careful attention to the matter. For the question is not concerned with ordinary matters, and this discourse when it has received its proper solution will be serviceable against both Greeks and Jews and many of the heretics. For thus all find fault with the evangelists as being at strife and variance: yet this is not the fact, Heaven forbid! But although the outward appearance is different, the grace of the Spirit which works upon the soul of each is one, and where the grace of the Spirit is, there is love, joy, and peace; and there war and disputation, strife and contention are not. How then shall we make it clear that this paralytic is not the same as the other, but a different man? By many tokens, both of place and time, and season, and day, and from the manner of the cure, and the coming of the physician and the loneliness of the man who was healed. And what of this? Some one will say: for have not many of the evangelists given diverse accounts of other signs? Yes, but it is one thing to make statements which are diverse, and another, statements which are contradictory; for the former causes no discord or strife: but that which is now presented to us is a strong case of contradiction unless it be proved that the paralytic at the pool was a different man from him who is described by the other three evangelists. Now that you may understand what is the difference between statements which are diverse and contradictory, one of the evangelists has stated that Christ carried the cross, John 19:17 another that Simon the Cyrenian carried it: but this causes no contradiction or strife. And how, you say, is there no contradiction between the statements that he carried and did not carry? Because both took place. When they went out of the Prætorium Christ was carrying it: but as they proceeded Simon took it from Him and bore it. Again in the case of the robbers, one says that the two blasphemed: another that one of them checked him who was reviling the Lord. Luke 23:40 Yet in this again there is no contradiction: because here also both things took place, and at the beginning both the men behaved ill: but afterwards when signs occurred, when the earth shook and the rocks were rent, and the sun was darkened, one of them was converted, and became more chastened, and recognized the crucified one and acknowledged his kingdom. For to prevent your supposing that this took place by some constraining force of one impelling him from within, and to remove your perplexity, he exhibits the man to you on the cross while he is still retaining his former wickedness in order that you may perceive that his conversion was effected from within and out of his own heart assisted by the grace of God and so he became a better man.

Well then let me now state the actual reasons why I affirm that this man is not the same as that. What are they? The one is cured in Jerusalem, the other in Capernaum; the one by the pool of water, the other in some house; there is the evidence from place: the former during the festival: there is the evidence from the special season: the former had been thirty and eight years suffering from infirmity: concerning the other the evangelist relates nothing of that kind: there is the evidence from time: the former was cured on the Sabbath: there is the evidence from the day: for had this man also been cured on the Sabbath Matthew would not have passed by the fact in silence nor would the Jews who were present have held their peace: for they who found fault for some other reason even when a man was not cured on the Sabbath would have been yet more violent in their accusation against Christ if they had got an additional handle from the argument of the special day. Moreover this man was brought to Christ: to the other Christ Himself came, and there was no man to assist him. Lord, said he, I have no man: whereas this man had many who came to his aid, who also let him down through the roof. And He healed the body of the other man before his soul: for after he had cured the paralysis He then said Behold you are made whole, sin no more: but not so in this case, but after He had healed his soul, for He said to him Son be of good cheer your sins be forgiven you, He then cured his paralysis. That this man then is not the same as the other has been clearly demonstrated by these proofs, but it now remains for us to turn to the beginning of the narrative and see how Christ cured the one and the other, and why differently in each case: why the one on the Sabbath and the other not on the Sabbath, why He came Himself to the one but waited for the other to be brought to Him, why He healed the body of the one and the soul of the other first. For He does not these things without consideration and purpose seeing that He is wise and prudent. Let us then give our attention and observe Him as He performs the cure. For if in the case of physicians when they use the knife or cautery or operate in any other way upon a maimed and crippled patient, and cut off a limb, many persons crowd round the invalid and the physician who is doing these things, much more ought we to act thus in this case, in proportion as the physician is greater and the malady more severe, being one which cannot be corrected by human art, but only by divine grace. And in the former case we have to see the skin being cut, and matter discharging, and gore set in motion, and to endure much discomfort produced by the spectacle, and great pain and sorrow not merely from the sight of the wounds, but also from the suffering undergone by those who are subjected to this burning or cutting: for no one is so stony-hearted as to stand by those who are suffering these things, and hear them shrieking, without being himself overcome and agitated, and experiencing much depression of spirit; but yet we undergo all this owing to our desire to witness the operation. But in this case nothing of that kind has to be seen, no application of fire, no plunging in of an instrument, no flowing of blood, no pain or shrieking of the patient; and the reason of this is, the wisdom of the healer, which needs none of these external aids, but is absolutely self-sufficient. For it is enough that He merely utters a command and all distress ceases. And the wonder is not only that He effects the cure with so much ease, but also without pain, causing no trouble to those who are being healed.

5. There are indeed some who say that this man was healed merely because they who brought him believed; but this is not the fact. For when He saw their faith refers not merely to those who brought the man but also to the man who was brought. Why so? Is not one man healed, you say, because another has believed? For my part I do not think so unless owing to immaturity of age or excessive infirmity he is in some way incapable of believing. How then was it you say that in the case of the woman of Canaan the mother believed but the daughter was cured? And how was it that the servant of the centurion who believed rose from the bed of sickness and was preserved. Because the sick persons themselves were not able to believe. Hear then what the woman of Canaan says: My daughter is grievously vexed with a devil Matthew 15:22 and sometimes she falls into the water and sometimes into the fire: now how could she believe whose mind was darkened and possessed by a devil, and was never able to control herself, not in her sound senses? As then in the case of the woman of Canaan so also in the case of the centurion; his servant lay ill in the house, not knowing Christ, himself, nor who He was. How then was he to believe in one who was unknown to him, and of whom he had never yet obtained any experience? But in the case before us we cannot say this: for the paralytic believed. Whence is this manifest? From the very manner of his approach to Christ. For do not attend simply to the statement that they let the man down through the roof: but consider how great a matter it is for a sick man to have the fortitude to undergo this. For you are surely aware that invalids are so faint-hearted and difficult to please as often to decline the treatment administered to them on their sick bed, and to prefer bearing the pain which arises from their maladies to undergoing the annoyance caused by the remedies. But this man had the fortitude to go outside the house, and to be carried into the midst of the market place, and to exhibit himself in the presence of a crowd. And it is the habit of sick folk to die under their disorder rather than disclose their personal calamities. This sick man however did not act thus, but when he saw that the place of assembly was filled, the approaches blocked, the haven of refuge obstructed, he submitted to be let down through the roof. So ready in contrivance is desire, so rich in resource is love. For he also that seeks finds, and to him that knocks it shall be opened. Luke 11:10 The man did not say to his friends What is the meaning of this? Why make this ado? Why push on? Let us wait until the house is cleared and the assembly is dissolved: the crowds will withdraw, we shall then be able to approach him privately and confer about these matters. Why should you expose my misfortunes in the midst of all the spectators, and let me down from the roof-top, and behave in an unseemly manner? That man said none of these things either to himself or to his bearers, but regarded it as an honour to have so many persons made witnesses of his cure. And not from this circumstance only was it possible to discern his faith but also from the actual words of Christ. For after he had been let down and presented Christ said to him, Son! Be of good cheer, your sins are forgiven you. And when he heard these words he was not indignant, he did not complain, he did not say to the physician What mean you by this? I came to be healed of one thing and you heal another. This is an excuse and a pretence and a screen of incompetence. Do you forgive sins which are invisible? He neither spoke nor thought any of these things, but waited, allowing the physician to adopt the method of healing which He desired. For this reason also Christ did not go to him, but waited for him to come, that He might exhibit his faith to all. For could He not have made the entrance easy? But He did none of these things; in order that He might exhibit the man’s zeal and fervent faith to all. For as He went to the man who had been suffering thirty and eight years because he had no one to aid him, so did He wait for this man to come to him because he had many friends that He might make his faith manifest by the man being brought to Him, and inform us of the other man’s loneliness by going to him, and disclose the earnestness of the one and the patience of the other to all and especially to those who were present. For some envious and misanthropical Jews were accustomed to grudge the benefits done to their neighbours and to find fault with His miracles, sometimes on account of the special season, saying that He healed on the sabbath day; sometimes on account of the life of those to whom the benefit was done, saying if this man were a prophet He would have known who the woman was who touched Him: Luke 7:39 not knowing that it is the special mark of a physician to associate with the infirm and to be constantly seen by the side of the sick, not to avoid them, or hurry from their presence — which in fact was what He expressly said to those murmurers; They that are whole have no need of a physician but they that are sick. Matthew 9:12 Therefore in order to prevent their making the same accusations again He proves first of all that they who come to Him are deserving of a cure on account of the faith which they exhibit. For this reason He exhibited the loneliness of one man, and the fervent faith and zeal of the other: for this reason He healed the one on the Sabbath, the other not on the Sabbath: in order that when you see them accusing and rebuking Christ on another day you may understand that they accused him on the former occasion also not because of their respect for the law, but because they could not contain their own malice. But why did He not first address Himself to the cure of the paralytic, but said, Son! Be of good cheer, your sins are forgiven you? He did this very wisely. For it is a habit with physicians to destroy the originating cause of the malady before they remove the malady itself. Often for example when the eyes are distressed by some evil humour and corrupt discharge, the physician, abandoning any treatment of the disordered vision, turns his attention to the head, where the root and origin of the infirmity is: even so did Christ act: He represses first of all the source of the evil. For the source and root and mother of all evil is the nature of sin. This it is which enervates our bodies: this it is which brings on disease: therefore also on this occasion He said, Son! Be of good cheer, your sins are forgiven you. And on the other He said, Behold! You are made whole, sin no more lest some worse thing happen unto you, intimating to both that these maladies were the offspring of sin. And in the beginning and outset of the word disease as the consequence of sin attacked the body of Cain. For after the murder of his brother, after that act of wickedness, his body was subject to palsy. For trembling is the same thing as palsy. For when the strength which regulates a living creature becomes weakened, being no longer able to support all the limbs, it deprives them of their natural power of direction, and then having become unstrung they tremble and turn giddy.

6. Paul also demonstrated this: for when he was reproaching the Corinthians with a certain sin he said, For this cause many are weak and sickly among you. Therefore also Christ first removes the cause of the evil, and having said Son! Be of good cheer, your sins are forgiven you, He uplifts the spirit and rouses the downcast soul: for the speech became an efficient cause and having entered into the conscience it laid hold of the soul itself and cast out of it all distress. For nothing creates pleasure and affords confidence so much as freedom from self-reproach. For where remission of sins is there is sonship. Even so at least we are not able to call God Father until we have washed away our sins in the pool of the sacred water. It is when we have come up from thence, having put off that evil load, that we say Our Father which art in Heaven. But in the case of the man who was infirm thirty and eight years why did He not act thus, but cured his body first of all? Because by that long period of time his sins had been exhausted: for the magnitude of a trial can lighten the load of sins; as indeed we read was the case with Lazarus, that he received his evil things in full, and thereupon was comforted: and again in another place we read, Comfort ye my people, say ye to the heart of Jerusalem, that she has received of the Lord’s hand double for her sins. Isaiah 40:1-2 And again the prophet says O Lord give us peace, for you have requited all things to us, Isaiah 26:12 indicating that penalties and punishments work forgiveness of sins; and this we might prove from many passages. It seems to me then that the reason why He said nothing to that man about remission of sins, but only secured him against the future, was because the penalty for his sins had been already worked out by the long duration of his sickness: or if this was not the reason, it was because he had not yet attained any high degree of belief concerning Christ that the Lord first addressed Himself to the lesser need, and one which was manifest and obvious, the health of the body; but in the case of the other man He did not act thus, but inasmuch as this man had more faith, and a loftier soul, He spoke to him first of all concerning the more dangerous disease: with the additional object of exhibiting his equality of rank with the Father. For just as in the former case He healed on the Sabbath day because He wished to lead men away from the Jewish mode of observing it, and to take occasion from their reproaches to prove Himself equal with the Father: even so in this instance also, knowing beforehand what they were going to say, He uttered these words that He might use them as a starting-point and a pretext for proving His equality of rank with the Father. For it is one thing when no one brings an accusation or charge to enter spontaneously upon a discourse about these things, and quite another when other persons give occasion for it, to set about the same work in the order and shape of a defense. For the nature of the former demonstration was a stumbling block to the hearers: but the other was less offensive, and more acceptable, and everywhere we see Him doing this, and manifesting His equality not so much by words as by deeds. This at any rate is what the Evangelist implied when he said that the Jews persecuted Jesus not only because He broke the Sabbath but also because He said that God was His Father, making Himself equal with God, John 5:16 which is a far greater thing, for He effected this by the demonstration of His deeds. How then do the envious and wicked act, and those who seek to find a handle in every direction? Why does this man blaspheme? they say for no man can forgive sins save God alone. Mark 2:7 As they persecuted Him there because He broke the Sabbath, and took occasion from their reproaches to declare His equality with the Father in the form of a defense, saying my Father works hitherto and I work, John 5:17 so here also starting from the accusations which they make He proves from these His exact likeness to the Father. For what was it they said? No man can forgive sins save God alone. Inasmuch then as they themselves laid down this definition, they themselves introduced the rule, they themselves declared the law, He proceeds to entangle them by means of their own words. You have confessed, He says, that forgiveness of sins is an attribute of God alone: my equality therefore is unquestionable. And it is not these men only who declare this but also the prophet thus saying: who is God as thou? and then, indicating His special attribute he adds taking away iniquity and passing over unrighteousness. Micah 7:18 If then any one else appears thus doing the same thing He also is God, God even as that one is God. But let us observe how Christ argues with them, how meekly and gently, and with all tenderness. And behold some of the scribes said within themselves: this man blasphemes. They did not utter the word, they did not proclaim it through the tongue, but reasoned in the secret recesses of their heart. How then did Christ act? He made public their secret thoughts before the demonstration which was concerned with the cure of the paralytic’s body, wishing to prove to them the power of His Godhead. For that it is an attribute of God alone, a sign of His deity to show the secrets of His mind, the Scripture says Thou alone know men’s hearts. 1 Kings 8:39 Do you see that this word alone, is not used with a view of contrasting the Son with the Father. For if the Father alone knows the heart, how does the Son know the secrets of the mind? For He Himself it is said, knew what was in man; John 2:25 and Paul when proving that the knowledge of secret things is a special attribute of God says, and He that search the heart, Romans 8:27 showing that this expression is equivalent to the appellation God. For just as when I say He who causes rain said, I signify none other than God by mentioning the deed, since it is one which belongs to Him alone: and when I say He who makes the sun to rise, without adding the word God, I yet signify Him by mentioning the deed: even so when Paul said He who searches the hearts, he proved that to search the heart is an attribute of God alone. For if this expression had not been of equal force with the name God for pointing out Him who was signified, he would not have used it absolutely and by itself. For if the power were shared by Him in common with some created being, we should not have known who was signified, the community of power causing confusion in the mind of the hearers. Inasmuch then as this appears to be a special attribute of the Father, and yet is manifested of the Son whose equality becomes thence unquestionable, therefore we read why think ye evil in your hearts? For whether is easier: to say: Your sins are forgiven you or to say arise and walk?

7. See moreover He makes a second proof of His power of forgiving sins. For to forgive sins is a very much greater act than to heal the body, greater in proportion as the soul is greater than the body. For as paralysis is a disease of the body, even so sin is a disease of the soul: but although this is the greater it is not palpable: whereas the other although it be less is manifest. Since then He is about to use the less for a demonstration of the greater proving that He acted thus on account of their weakness, and by way of condescension to their feeble condition He says whether is easier? To say your sins are forgiven you or to say arise and walk? For what reason then should He address Himself to the lesser act on their account? Because that which is manifest presents the proof in a more distinct form. Therefore He did not enable the man to rise until He had said to them But that you may know that the Son of man has power on earth to forgive sins, (then says He to the sick of the palsy) arise and walk: as if He had said: forgiveness of sins is indeed a greater sign: but for your sakes I add the less also since this seems to you to be a proof of the other. For as in another case when He praised the centurion for saying speak the word only and my servant shall be healed: for I also say to this man go and he goes and to the other come and he comes, He confirmed his opinion by the eulogy which He pronounced: and again when He reproved the Jews for finding fault with Him on the Sabbath day saying that He transgressed the law, He proved that He had authority to alter laws: even so in this instance also when some said He makes Himself equal with God by promising that which belongs only to the Father, He having upbraided and accused them and proved by His deeds that He did not blaspheme supplied us with indisputable evidence that He could do the same things as the Father who begot Him. Observe at least the manner in which He pleases to establish the fact that what belongs to the Father only, belongs also to Himself: for He did not simply enable the paralytic to get up, but also said but that you may know that the Son of man has power on earth to forgive sins: thus it was his endeavour and earnest desire to prove above all things that He had the same authority as the Father.

Source. New Advent – Translated by W.R.W. Stephens. From Nicene and Post-Nicene Fathers, First Series, Vol. 9. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/1911.htm>.

“If Your Enemy Hunger, Feed Him”

Say to him: are you not ashamed and do you not blush before the Jews who keep their sabbath with such great strictness, and from the evening of it abstain from all work? And if they see the sun verging towards setting on the day of the Preparation they break off business, and cut short their traffic: and if any one who has been making a purchase from them, before the evening, comes in the evening bringing the price, they do not suffer themselves to take it, or to accept the money. And why do I speak of the price of market wares and transaction of business? Even if it were possible to receive a treasure they would rather lose the gain than trample on their law. Are the Jews then so strict, and this when they keep the law out of due season, and cling to an observance of it which does not profit them, but rather does them harm: and will you, who art superior to the shadow, to whom it has been vouchsafed to see the Sun of Righteousness, who art ranked as a citizen of the Heavenly commonwealth, will you not display the same zeal as those who unseasonably cleave to what is wrong, thou who hast been entrusted with the truth, but although you are summoned here for only a short part of the day, can you not endure to spend even this upon the hearing of the divine oracles? And what kind of indulgence, pray, could you obtain? And what answer will you have to make which is reasonable and just? It is utterly impossible that one who is so indifferent and indolent should ever obtain indulgence, even if he should allege the necessities of worldly affairs ten thousand times over as an excuse. Do you not know that if you come and worship God and take part in the work which goes on here, the business you have on hand is made much easier for you? Have you worldly anxieties? Come here on that account that by the time you spend here you may win for yourself the favour of God, and so depart with a sense of security; that you may have Him for your ally, that you may become invincible to the dæmons because you are assisted by the heavenly hand. If you have the benefit of prayers uttered by the fathers, if you take part in common prayer, if you listen to the divine oracles, if you win for yourself the aid of God, if, armed with these weapons, you then go forth, not even the devil himself will be able henceforth to look you in the face, much less wicked men who are eager to insult and malign you. But if you go from your house to the market place, and are found destitute of these weapons, you will be easily mastered by all who insult you. This is the reason why both in public and private affairs, many things occur contrary to our expectation, because we have not been diligent about spiritual things in the first place, and secondarily about the secular, but have inverted the order. For this reason also the proper sequence and right arrangement of things has been upset, and all our affairs are full of much confusion. Can you imagine what distress and grief I suffer when I observe, that if a public holy day and festival is at hand there is a concourse of all the inhabitants of the city, although there is no one to summon them; but when the holy day and festival are past, even if we should crack our voice by continuing to call you all day long there is no one who pays any heed? For often when turning these things over in my mind I have groaned heavily, and said to myself: What is the use of exhortation or advice, when you do everything merely by the force of habit, and do not become a whit more zealous in consequence of my teaching? For whereas in the festivals you need no exhortation from me, but, when they are past you profit nothing by my teaching, do you not show that my discourse, so far as you are concerned, is superfluous?

Source. New Advent – Translated by W.R.W. Stephens. From Nicene and Post-Nicene Fathers, First Series, Vol. 9. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/1912.htm>.

Homily Against Publishing the Errors of the Brethren

7. Well, this consideration indeed is able to school us in moral character, but it is necessary also to state the cause for which those women were barren. What then was the cause? It was in order that when you have seen the Virgin bringing forth our common Master, you might not disbelieve. Wherefore exercise your mind in the womb of the barren; in order that when you have seen the womb, disabled and bound as it is, being opened to the bearing of children from the grace of God, you might not marvel at hearing that a virgin has brought forth. Or rather even marvel and be astounded; but do not disbelieve the marvel. When the Jew says to you, how did the virgin bear? say to him how did she bear who was barren and enfeebled by old age? There were then two hindrances, both the unseasonableness of her age and the unserviceableness of nature; but in the case of the Virgin there was one hindrance only, the not having shared in marriage. The barren one therefore prepares the way for the virgin. And that you may learn that it was on this account that the barren ones had anticipated it, in order that the Virgin’s childbirth might be believed, hear the words of Gabriel which were addressed to her — For when he had come and said to her, you shall conceive in the womb and bear a son, and you shall call his name Jesus; the Virgin was astonished and marvelled, and said, how will this be to me, since I know not a man. What then said the Angel? The Holy Ghost shall come upon you. Seek not the sequence of nature, he says, when that which takes place is above nature; look not round for marriage and throes of child-birth, when the manner of the birth is too grand for marriage. And how will this be, she says, since I know not a husband. And verily on this account shall this be, since you know no husband. For did you know a husband, you would not have been deemed worthy to serve this ministry. So that, for the reason why you disbelieve, for this believe. And you would not have been deemed worthy to serve this ministry, not because marriage is an evil; but because virginity is superior; and right it was that the entry of the Master should be more august than ours; for it was royal, and the king enters through one more august. It was necessary that He should both share as to birth, and be diverse from ours. Wherefore both these things are managed.

Source. New Advent – Translated by R. Blackburn. From Nicene and Post-Nicene Fathers, First Series, Vol. 9. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/1913.htm>.

Homily 1 on Eutropius

For tell me, beloved brother, wherefore are you indignant with me? You say it is because he who continually made war upon the Church has taken refuge within it. Yet surely we ought in the highest degree to glorify God, for permitting him to be placed in such a great strait as to experience both the power and the lovingkindness of the Church: — her power in that he has suffered this great vicissitude in consequence of the attacks which he made upon her: her lovingkindness in that she whom he attacked now casts her shield in front of him and has received him under her wings, and placed him in all security not resenting any of her former injuries, but most lovingly opening her bosom to him. For this is more glorious than any kind of trophy, this is a brilliant victory, this puts both Gentiles and Jews to shame, this displays the bright aspect of the Church: in that having received her enemy as a captive, she spares him, and when all have despised him in his desolation, she alone like an affectionate mother has concealed him under her cloak, opposing both the wrath of the king, and the rage of the people, and their overwhelming hatred. This is an ornament for the altar. A strange kind of ornament, you say, when the accused sinner, the extortioner, the robber is permitted to lay hold of the altar. Nay! say not so: for even the harlot took hold of the feet of Jesus, she who was stained with the most accursed and unclean sin: yet her deed was no reproach to Jesus, but rather redounded to His admiration and praise: for the impure woman did no injury to Him who was pure, but rather was the vile harlot rendered pure by the touch of Him who was the pure and spotless one. Grudge not then, O man. We are the servants of the crucified one who said Forgive them for they know not what they do. Luke 23:34 But, you say, he cut off the right of refuge here by his ordinances and various kinds of laws. Yes! Yet now he has learned by experience what it was he did, and he himself by his own deeds has been the first to break the law, and has become a spectacle to the whole world, and silent though he is, he utters from thence a warning voice to all, saying do not such things as I have done, that you suffer not such things as I suffer. He appears as a teacher by means of his calamity, and the altar emits great lustre, inspiring now the greatest awe from the fact that it holds the lion in bondage; for any figure of royalty might be very much set off if the king were not only to be seen seated on his throne arrayed in purple and wearing his crown, but if also prostrate at the feet of the king barbarians with their hands bound behind their backs were bending low their heads. And that no persuasive arguments have been used, you yourselves are witnesses of the enthusiasm, and the concourse of the people. For brilliant indeed is the scene before us to day, and magnificent the assembly, and I see as large a gathering here today as at the Holy Paschal Feast. Thus the man has summoned you here without speaking and yet uttering a voice through his actions clearer than the sound of a trumpet: and you have all thronged hither today, maidens deserting their boudoirs, and matrons the women’s chambers, and men the market place that you may see human nature convicted, and the instability of worldly affairs exposed, and the harlot-face which a few days ago was radiant (such is the prosperity derived from extortion) looking uglier than any wrinkled old woman, this face I say you may see denuded of its enamel and pigments by the action of adversity as by a sponge.

Source. New Advent – Translated by W.R.W. Stephens. From Nicene and Post-Nicene Fathers, First Series, Vol. 9. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/1914.htm>.

Homily 2 on Eutropius

16. Understand what is said, lest you lose it: I am labouring to enable you to perceive it. The dowry of the bride then was divided into two portions consisting of things present and things to come; things seen and things heard, things given and things taken on trust, things experienced, and things to be enjoyed hereafter; things belonging to present life, and things to come after the resurrection. The former things you see, the latter you hear. Observe then what He says to her that you may not suppose that she received the former things only, though they be great and ineffable, and surpassing all understanding. Hearken O daughter and behold; hear the latter things and behold the former that you may not say am I again to depend on hope, again on faith, again on the future? See now: I give some things, and I promise others: the latter indeed depend on hope, but do thou receive the others as pledges, as an earnest, as a proof of the remainder. I promise you a kingdom: and let present things be the ground of your trust, your trust in me. Do you promise me a kingdom? Yea. I have given you the greater part, even the Lord of the kingdom, for he who spared not his own son, but gave him up for us all, how shall He not with Him also freely give us all things? Romans 8:32 Do you give me the resurrection of the body? Yea; I have given you the greater part. What is the nature of it? Release from sins. How is that the greater part? Because sin brought forth death. I have destroyed the parent, and shall I not destroy the offspring? I have dried up the root, and shall I not destroy the produce. Hearken O daughter and behold. What am I to behold? Dead men raised to life, lepers cleansed, the sea restrained, the paralytic braced up into vigour, paradise opened, loaves poured forth in abundance, sins remitted, the lame man leaping, the robber made a citizen of paradise, the publican turned into an evangelist, the harlot become more modest than the maid. Hear and behold. Hear of the former things and behold these. Accept from present things a proof of the others; concerning those I have given you pledges, things which are better than they are. What is the meaning of this your saying? These things are mine. Hearken O daughter and behold. These things are my dower to you. And what does the bride contribute? Let us see. What I pray you do you bring that you may not be portionless? What can I, she answers, bring to you from heathen altars, and the steam of sacrifices and from devils? What have I to contribute? What? Do you say? Your will and your faith. Hearken O daughter and behold. And what will you have me do? Forget your own people. What kind of people? The devils, the idols, the sacrificial smoke, and steam, and blood. Forget your own people, and your father’s house. Leave your father and come after me. I left my Father, and came to you, and will you not leave your father? But when the word leave is used in reference to the Son do not understand by it an actual leaving. What He means is I condescended, I accommodated myself to you, I assumed human flesh. This is the duty of the bridegroom, and of the bride, that you should abandon your parents, and that we should be wedded to one another. Hearken O daughter and behold, and forget your own people, and your father’s house. And what do you give me if I do forget them? and the king shall desire your beauty. You have the Lord for your lover. If you have Him for your lover, you have also the things which are his. I trust ye may be able to understand what is said: for the thought is a subtle one, and I wish to stop the mouth of the Jews.

Now exert your minds I pray: for whether one hears, or forbears to hear I shall dig and till the soil. Hearken O daughter, and behold, forget also your own people, and your father’s house, and the king shall desire your beauty. By beauty in this passage the Jew understands sensible beauty; not spiritual but corporeal.

Source. New Advent – Translated by W.R.W. Stephens. From Nicene and Post-Nicene Fathers, First Series, Vol. 9. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/1915.htm>.

Letters to Olympias

To My Lady

3. Do you see the abundance of resource belonging to God? His wisdom, His extraordinary power, His loving-kindness and care? Be not therefore dismayed or troubled but continue to give thanks to God for all things, praising, and invoking Him; beseeching and supplicating; even if countless tumults and troubles come upon you, even if tempests are stirred up before your eyes let none of these things disturb you. For our Master is not baffled by the difficulty, even if all things are reduced to the extremity of ruin. For it is possible for Him to raise those who have fallen, to convert those who are in error, to set straight those who have been ensnared, to release those who have been laden with countless sins, and make them righteous, to quicken those who are dead, to restore lustre to decayed things, and freshness to those which have waxen old. For if He makes things which are not, come into being, and bestows existence on things which are nowhere by any means manifest, how much more will He rectify things which already exist. But you will say there are many who perish, many who are caught by snares. Many such things have indeed often taken place, yet afterwards have all received their appropriate correction, save some few who have remained in an incurable condition, even after the change in their circumstances. Why are you troubled and distracted because such a person is cast out and such another is put into his place? Christ was crucified and the release of Barabbas the robber was demanded, and the depraved populace clamoured for the preservation of the murderer rather than of the Saviour and benefactor. How many think you then stumbled at these things? How many were destroyed? But I must carry my argument yet further back. Did not He who was crucified become immediately after his birth a wanderer and a fugitive? Was He not from the very cradle removed with the whole household into a strange land, taking that long journey into a barbarous region? And this removal gave occasion to torrents of blood, and cruel murder and slaughter, and all the children of tender age were cut to pieces just as if they had been soldiers arrayed in battle, and infants torn from the breast were handed over to death, and even when the milk was in their throats, the sword was driven through their necks. What could be more distressing than this tragedy? And these things were done by him who sought to destroy Jesus, yet the long-suffering God endured this tragical cruelty, which caused so much bloodshed, and forbore to prevent it although He had the power, displaying his long-suffering for some inscrutably wise purpose. And when Jesus had returned from the foreign land and was grown up, war was rekindled against him on every side. First of all the disciples of John were envious of Him and tried to slander Him, although John himself behaved reverently to Him, and they said He who was with you beyond Jordan, behold the same baptizes and all men come to Him. John 3:26 For these were the words of men who were already irritated, and agitated by ill-will, and consumed by that passion. For the same reason also one of the disciples who said these things disputed with a certain Jew and raised a contentious argument about purifying, comparing one kind of baptism with another, the baptism of John with that of the disciples of Christ. For there arose it is said, a questioning on the part of John’s disciples with a certain Jew about purifying. And when He began to work miracles how many calumniators He had! Some called Him a Samaritan and demoniac saying You are a Samaritan and hast a Devil John 8:48 others a deceiver, saying This man is not of God but deceives the multitude John 7:12 others a sorcerer saying He casts out devils through Beelzebub the prince of the Devils Matthew 9:34 and they continually said these things against Him and called Him an adversary of God, and a gluttonous, and greedy man, and a drunkard, and a friend of the wicked and depraved. For He said, the Son of man came eating and drinking and they say behold a gluttonous man and a wine-bibber, a friend of publicans and sinners. Luke 7:34 And when he was conversing with the harlot they called Him a false prophet; For had He been a prophet, one said, He would have known who this woman is which speaks unto Him; Luke 7:39 in fact every day they sharpened their teeth against Him. And not only did the Jews thus oppose Him, but even those who were reputed to be his brethren were not sincerely attached to Him, but even out of his own family opposition was kindled against Him. See at least how they also themselves were perverted, from the evangelist adding the remark for neither did His brethren believe in Him. John 7:5

4. But since you call to mind many who were offended and went astray, how many of the disciples do you suppose were offended at the time of the crucifixion? One betrayed Him, the others took to flight, one denied Him, and when all had abandoned Him He was led away bound without companions. How many then think you who had lately seen Him working His miracles, raising the dead, cleansing lepers, casting out devils, multiplying loaves, and doing all other kinds of wonderful deeds, were offended at that season, when they beheld Him led away and bound, surrounded by common soldiers, and followed by Jewish priests making a tumult and uproar; alone in the midst hemmed in by all his enemies, and the traitor standing by and exulting in his deed? And what was the effect think you when He was being scourged? And probably a vast multitude was present. For it was an illustrious festival which brought all together, and this drama of iniquity was enacted in the capital city, and in the very middle of the day. How many think you who were present then were offended when they saw Him bound, scourged, streaming with blood, examined before the governor’s tribunal, and not one of His disciples standing by? What was the effect again when He was subjected to those manifold kinds of mockery, successively repeated, when they crowned Him with thorns, then arrayed Him in a gorgeous robe, then put a reed in His hand, then fell down and worshipped Him, setting in motion every species of ribaldry and derision? How many think you were offended, how many bewildered, how many perplexed when they smote Him on the cheek and said prophesy unto us you Christ, who is He that smote you? Matthew 26:28 and when they led Him hither and there, and spent the whole day in scoffs and abuse, and ribaldry and derision in the midst of the Jewish assembly? And when the servant of the High-Priest dealt Him a blow; and when the soldiers parted His garments among them and when He was led up to the cross, having the marks of the scourge upon His back, and was fastened to the wood, how many think you were offended? For not even then were those savage beasts softened, but became more furious than before, and the tragedy became more intense, and the ribaldry increased. For some said Ah! Thou that destroyest the temple, and in three days buildest it up; Matthew 27:40 and some, He saved others, Himself He cannot save. Matthew 27:42

Source. New Advent – Translated by W.R.W. Stephens. From Nicene and Post-Nicene Fathers, First Series, Vol. 9. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/1916.htm>.

Correspondence with Pope Innocent I

From John to Innocent

3. But even then we did not desist, supported as we were by a clear conscience, from making the same supplication again to the most devout Emperor: and he, acting as became his piety, sent to Theophilus again, summoning him from Egypt, and his associates, in order to give an account of the late proceedings, and informing him that he was not to suppose that the one-sided deeds which he had so unjustly perpetrated in our absence, and in violation of so many canons, would suffice for his defense. He did not however submit to the royal mandate, but remained at home, alleging an insurrection of the people in excuse, and the unseasonable zeal of certain persons who were attached to him, as he pretended: and yet before the arrival of the imperial letters this same people had deluged him with abuse. But we do not make much of these matters now, but have said what we have said as wishing to prove the fact that he was arrested in his mischievous course. Yet even after these things we did not rest, but were urgent in our demand that a tribunal should be formed for the purpose of enquiry and defense: for we said that we were ready to prove that we ourselves were guiltless, but that they had flagrantly transgressed. For there were some Syrians among those present with him at that time, who were left behind here; and we accosted them expressing our readiness to plead our cause, and frequently importuned them on this behalf, demanding that the minutes (of the late transactions) should be given up to us, or that the formal bills of indictment, or the nature of the charges, or the accusers themselves, should be made known; and yet we did not obtain any of these things, but were again expelled from the Church. How am I to relate the events which followed, transcending as they do every kind of tragedy? What language will set forth these events? What kind of ear will receive them without shuddering? For when we were urging these things, as I said before, a dense troop of soldiers, on the great Sabbath itself, as the day was hastening towards eventide, having broken into the Churches violently drove out all the clergy who were with us, and surrounded the sanctuary with arms. And women from the oratories who had stripped themselves for baptism just at that time, fled unclothed, from terror at this grievous assault, not being permitted to put on the modest apparel which befits women; indeed many received wounds before they were expelled, and the baptismal pools were filled with blood, and the sacred water reddened by it. Nor did the distress cease even at this point; but the soldiers, some of whom as we understand were unbaptized, having entered the place where the sacred vessels were stored, saw all the things which were inside it, and the most holy blood of Christ, as might happen in the midst of such confusion, was spilled upon the garments of the soldiers aforesaid: and every kind of outrage was committed as in a barbarian siege. And the common people were driven to the wilderness, and all the people tarried outside the city, and the Churches became empty in the midst of this great Festival, and more than forty bishops who associated with us were vainly and causelessly expelled together with the people and clergy. And there were shrieks and lamentations, and torrents of tears were shed everywhere, in the market places, in the houses, in the desert places, and every part of the city was filled with these calamities; for owing to the immoderate extent of the outrage not only the sufferers, but also they who did not undergo anything of the kind sympathized with us, not only those who held the same opinions as ours, but also heretics, and Jews, and Greeks, and all places were in a state of tumult and confusion, and lamentation, as if the city had been captured by force. And these things were perpetrated contrary to the intention of our most pious Emperor, under cover of night, the Bishops contriving them, and in many places conducting the attack, nor were they ashamed to have sergeants instead of deacons marching in front of them. And when day dawned all the city was migrating outside the walls under trees and groves, celebrating the festival, like scattered sheep.

Source. New Advent – Translated by W.R.W. Stephens. From Nicene and Post-Nicene Fathers, First Series, Vol. 9. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/1918.htm>.

On the Priesthood (Book I)

Chrysostom: But, my admirable and excellent Sir, this is the very reason why I took the precaution of saying that it was a good thing to employ this kind of deceit, not only in war, and in dealing with enemies, but also in peace, and in dealing with our dearest friends. For as a proof that it is beneficial not only to the deceivers, but also to those who are deceived; if you go to any of the physicians and ask them how they relieve their patients from disease, they will tell you that they do not depend upon their professional skill alone, but sometimes conduct the sick to health by availing themselves of deceit, and blending the assistance which they derive from it with their art. For when the waywardness of the patient and the obstinacy of the complaint baffle the counsels of the physicians, it is then necessary to put on the mask of deceit in order that, as on the stage, they may be able to hide what really takes place. But, if you please, I will relate to you one instance of stratagem out of many which I have heard of being contrived by the sons of the healing art. A man was once suddenly attacked by a fever of great severity; the burning heat increased, and the patient rejected the remedies which could have reduced it and craved for a draught of pure wine, passionately entreating all who approached to give it him and enable him to satiate this deadly craving — I say deadly, for if any one had gratified this request he would not only have exasperated the fever, but also have driven the unhappy man frantic. Thereupon, professional skill being baffled, and at the end of its resources and utterly thrown away, stratagem stepped in and displayed its power in the way which I will now relate. For the physician took an earthen cup brought straight out of the furnace, and having steeped it in wine, then drew it out empty, filled it with water, and, having ordered the chamber where the sick man lay to be darkened with curtains that the light might not reveal the trick, he gave it him to drink, pretending that it was filled with undiluted wine. And the man, before he had taken it in his hands, being deceived by the smell, did not wait to examine what was given him, but convinced by the odor, and deceived by the darkness, eagerly gulped down the draught, and being satiated with it immediately shook off the feeling of suffocation and escaped the imminent peril. Do you see the advantage of deceit? And if any one were to reckon up all the tricks of physicians the list would run on to an indefinite length. And not only those who heal the body but those also who attend to the diseases of the soul may be found continually making use of this remedy. Thus the blessed Paul attracted those multitudes of Jews: Acts 21:26 with this purpose he circumcised Timothy, although he warned the Galatians in his letter Galatians 5:2 that Christ would not profit those who were circumcised. For this cause he submitted to the law, although he reckoned the righteousness which came from the law but loss after receiving the faith in Christ. Philippians 3:7 For great is the value of deceit, provided it be not introduced with a mischievous intention. In fact action of this kind ought not to be called deceit, but rather a kind of good management, cleverness and skill, capable of finding out ways where resources fail, and making up for the defects of the mind. For I would not call Phinees a murderer, although he slew two human beings with one stroke: Numbers 25:7 nor yet Elias after the slaughter of the 100 soldiers, and the captain, 2 Kings 1:9-12 and the torrents of blood which he caused to be shed by the destruction of those who sacrificed to devils. 1 Kings 18:34 For if we were to concede this, and to examine the bare deeds in themselves apart from the intention of the doers, one might if he pleased judge Abraham guilty of child-murder Genesis 22:3 and accuse his grandson and descendant Exodus 11:2 of wickedness and guile. For the one got possession of the birthright, and the other transferred the wealth of the Egyptians to the host of the Israelites. But this is not the case: away with the audacious thought! For we not only acquit them of blame, but also admire them because of these things, since even God commended them for the same. For that man would fairly deserve to be called a deceiver who made an unrighteous use of the practice, not one who did so with a salutary purpose. And often it is necessary to deceive, and to do the greatest benefits by means of this device, whereas he who has gone by a straight course has done great mischief to the person whom he has not deceived.

On the Priesthood (Book III)

6. These verily are they who are entrusted with the pangs of spiritual travail and the birth which comes through baptism: by their means we put on Christ, and are buried with the Son of God, and become members of that blessed Head. Wherefore they might not only be more justly feared by us than rulers and kings, but also be more honored than parents; since these begot us of blood and the will of the flesh, but the others are the authors of our birth from God, even that blessed regeneration which is the true freedom and the sonship according to grace. The Jewish priests had authority to release the body from leprosy, or, rather, not to release it but only to examine those who were already released, and you know how much the office of priest was contended for at that time. But our priests have received authority to deal, not with bodily leprosy, but spiritual uncleanness — not to pronounce it removed after examination, but actually and absolutely to take it away. Wherefore they who despise these priests would be far more accursed than Dathan and his company, and deserve more severe punishment. For the latter, although they laid claim to the dignity which did not belong to them, nevertheless had an excellent opinion concerning it, and this they evinced by the great eagerness with which they pursued it; but these men, when the office has been better regulated, and has received so great a development, have displayed an audacity which exceeds that of the others, although manifested in a contrary way. For there is not an equal amount of contempt involved in aiming at an honor which does not pertain to one, and in despising such great advantages, but the latter exceeds the former as much as scorn differs from admiration. What soul then is so sordid as to despise such great advantages? None whatever, I should say, unless it were one subject to some demoniacal impulse. For I return once more to the point from which I started: not in the way of chastising only, but also in the way of benefiting, God has bestowed a power on priests greater than that of our natural parents. The two indeed differ as much as the present and the future life. For our natural parents generate us unto this life only, but the others unto that which is to come. And the former would not be able to avert death from their offspring, or to repel the assaults of disease; but these others have often saved a sick soul, or one which was on the point of perishing, procuring for some a milder chastisement, and preventing others from falling altogether, not only by instruction and admonition, but also by the assistance wrought through prayers. For not only at the time of regeneration, but afterwards also, they have authority to forgive sins. Is any sick among you? it is said, let him call for the elders of the Church and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick, and the Lord will raise him up: and if he have committed sins they shall be forgiven him. James 5:14-15 Again: our natural parents, should their children come into conflict with any men of high rank and great power in the world, are unable to profit them: but priests have reconciled, not rulers and kings, but God Himself when His wrath has often been provoked against them.

On the Priesthood (Book IV)

For (to leave the kingdom and to come to the priesthood, which is the more immediate subject of our discourse) neither was Eli ambitious of obtaining his high office, yet what advantage was this to him when he sinned therein? But why do I say obtain it? Not even had he wished could he have avoided it, because he was under a legal necessity to accept it. For he was of the tribe of Levi, and was bound to undertake that high office which descended to him from his forefathers, notwithstanding which even he paid no small penalty for the lawlessness of his sons. And the very first High Priest of the Jews, concerning whom God spoke so many words to Moses, when he was unable to withstand alone the frenzy of so great a multitude, was he not very nearly being destroyed, but for the intercession of his brother, which averted the wrath of God? Exodus 32:10-11 And since we have mentioned Moses, it will be well to show the truth of what we are saying from what happened to him. For this same saintly Moses was so far from grasping at the leadership of the Jews as to deprecate the offer, Exodus 4:13 and to decline it when God commanded him to take it, and so to provoke the wrath of Him who appointed him; and not only then, but afterwards when he entered upon his rule, he would gladly have died to have been set free from it: Kill me, says he, if you are going to deal thus with me. But what then? When he sinned at the waters of strife, Numbers 20:12 could these repeated refusals be pleaded in excuse for him? Could they prevail with God to grant him pardon? And wherefore was he deprived of the promised land? For no other reason, as we all know, than for this sin of his, for which that wondrous man was debarred from enjoying the same blessings which those over whom he ruled obtained; but after many labors and sufferings, after that unspeakable wandering, after so many battles fought and victories won, he died outside the land to reach which he had undergone so much toil and trial; and though he had weathered the storms of the deep, he failed to enjoy the blessings of the haven after all. From hence then you see that not only they who grasp at this office are left without excuse for the sins they commit in the discharge thereof, but they too who come to it through the ambitious desire of others; for truly if those persons who have been chosen for this high office by God himself, though they have never so often refused it, have paid such heavy penalties, and if nothing has availed to deliver any of them from this danger, neither Aaron nor Eli, nor that holy man the Saint, the prophet, the wonder worker, the meek above all the men which were upon the face of the earth, Numbers 12:3 who spoke with God, as a man speaks unto his friend, Exodus 33:11 hardly shall we who fall so infinitely short of the excellence of that great man, be able to plead as a sufficient excuse the consciousness that we have never been ambitious of the dignity, more especially when many of the ordinations now-a-days do not proceed from the grace of God, but are due to human ambition. God chose Judas, and counted him one of the sacred band, and committed to him, as to the rest, the dignity of the apostolic office; yea he gave him somewhat beyond the others, the stewardship of the money. John 12:6 But what of that? When he afterwards abused both these trusts, betraying Him whom he was commissioned to preach, and misapplying the money which he should have laid out well; did he escape punishment? nay for this very reason he even brought upon himself greater punishment, and very reasonably too. For we must not use the high honors given to us by God so as to offend Him, but so as to please Him better. But he who claims exemption from punishment where it is due, because he has been exalted to higher honor than others, acts very much like one of those unbelieving Jews, who after hearing Christ say, If I had not come and spoken unto them, they had not had sin, If I had not done among them the works which none other did, they had not had sin, John 15:22-24 should reproach the Saviour and benefactor of mankind by replying, Why, then, did you come and speak? Why did you work miracles? Was it that you might punish us the more? But these are the words of madness and of utter senselessness. For the Great Physician came not to give you over, but to heal you — not to pass you by when thou were sick, but to rid you entirely of disease. But you have of your own accord withdrawn yourself from his hands; receive therefore the sorer punishment. For as you would have been freed from your former maladies if you had yielded to his treatment, so if, when you saw him coming to your aid you fled from him, you will no longer be able to cleanse yourself of these infirmities, and as you are unable, you will both suffer punishment for them, and also because for your part you made God’s solicitude for your good of none effect. Therefore we who act like this are not subjected to the same torment after as before we received honor at God’s hands, but far severer torment after than before. For he who has not become good even by being well treated, deserves all the bitterer punishment. Since, then, this excuse of yours has been shown to be weak, and not only fails to save those who take refuge in it, but exposes them so much the more, we must provide ourselves with some other means of safety.

4. Wherefore it should be our ambition that the Word of Christ dwell in us richly. Colossians 3:16 For it is not for one kind of battle only that we have to be prepared. This warfare is manifold, and is engaged with a great variety of enemies; neither do all these use the same weapons, nor do they practice the same method of attack; and he who has to join battle with all, must needs know the artifices of all, and be at once both archer and slinger, captain and general, in the ranks and in command, on foot and on horseback, in sea-fight and in siege. In common warfare, indeed, each man repels the enemy by discharging the particular duty which he has undertaken. But here it is otherwise; and if any one wishes to come off conqueror in this warfare, he must understand all forms of the art, as the devil knows well how to introduce his own assailants through any one spot which may happen to be unguarded, and to carry off the sheep. But not so where he perceives the shepherd coming equipped with accurate knowledge at all points, and well acquainted with his plottings. Wherefore we ought to be well-guarded in all parts: for a city, so long as it happens to be surrounded with a wall, laughs to scorn the besiegers, abiding in great security; but if any one makes a breach in the wall, though but of the size of a gate, the rest of the circuit is of no use, although the whole of it stand quite securely; so it is with the city of God: so long as the presence of mind and wisdom of the shepherd, which answers to the wall, protect it on all sides, all the enemy’s devices end in his confusion and ridicule, and they who dwell within the wall abide unmolested, but wherever any one has been able to demolish a single part, though the rest stand never so fast, through that breach ruin will enter upon the whole. For to what purpose does a man contend earnestly with the Greeks, if at the same time he becomes a prey to the Jews? Or get the better of both these and then fall into the clutches of the Manichæans? or after he has proved himself superior to them even, if they who introduce fatalism enter in, and make havoc of the flock? But not to enumerate all the heresies of the devil, it will be enough to say that unless the shepherd is well skilled in refuting them all, the wolf, by means of any one of them, can enter, and devour the greater part of the flock. In ordinary warfare we must always look for victory being won or defeat sustained by the soldiers who are on the field of battle. But in the spiritual warfare the case is quite different. For there it often happens that the combat with one set of enemies secures a victory for others who never engaged in battle at all, nor took any trouble, but were sitting still all the while; and he who has not much experience in such occurrences will get pierced, so to say, with his own sword, and become the laughing-stock of friends and foes alike. I will try by an example to make clear what I am saying. They who receive the wild doctrines of Valentinus and Marcion, and of all whose minds are similarly diseased, exclude the Law given by God to Moses from the catalogue of the Divine Scriptures. But Jews so revere the Law, that although the time has come which annuls it, they still contend for the observance of all its contents, contrary to the purpose of God. But the Church of God, avoiding either extreme, has trodden a middle path, and is neither induced on the one hand to place herself under its yoke, nor on the other does she tolerate its being slandered, but commends it, though its day is over, because of its profitableness while its season lasted. Now it is necessary for him who is going to fight with both these enemies, to be fully conversant with this middle course. For if in wishing to teach the Jews that they are out of date in clinging to the old law, he begins to find fault with it unsparingly, he gives no little handle to those heretics who wish to pull it to pieces; and if in his ambition to stop their mouths he extols it immoderately, and speaks of it with admiration, as necessary for this present time, he unseals the lips of the Jews. Again they who labor under the frenzy of Sabellius and the craze of Arius, have both fallen from a sound faith for want of observing a middle course. The name of Christian is applied to both these heretics; but if any one examines their doctrines, he will find the one sect not much better than the Jews, and differing from them only in name, and the other very nearly holding the heresy of Paul of Samosata, and that both are very wide of the truth. Great, therefore, is the danger in such cases, and the way of orthodoxy is narrow and hemmed in by threatening crags on either side, and there is no little fear lest when intending to strike at one enemy we should be wounded by the other. For if any one assert the unity of the Godhead, Sabellius straightway turns that expression to the advantage of his own mental vagary, and if he distinguish the Persons, and say that the Father is one, and the Son another, and the Holy Spirit a third, up gets Arius, ready to wrest that distinction of Persons into a difference of substance; so we must turn and flee both from the impious confounding of the Persons by the one, and the senseless division of the substance by the other, confessing, indeed, that the Godhead of the Father and of the Son and of the Holy Ghost, is all one, while we add thereunto a Trinity of Persons. For then we shall be able to fortify ourselves against the attacks of both heretics. I might tell you besides these, of several other adversaries against which, except we contend bravely and carefully, we shall leave the field covered with wounds.

Yet, all unawares, I have been led to do this man an injury. For his exploits are beyond all powers of description, and beyond mine in particular, just as the masters of eloquence surpass me. Nevertheless, since that holy apostle will judge us, not by the issue, but by the motive, I shall not forbear till I have stated one more circumstance which surpasses anything yet mentioned, as much as he himself surpasses all his fellow men. And what is this? After so many exploits, after such a multitude of victories, he prayed that he might go into hell, and be handed over to eternal punishment, if so be that those Jews, who had often stoned him, and done what they could to make away with him, might be saved, and come over to Christ. Romans 9:3 Now who so longed for Christ? If, indeed, his feelings towards him ought not to be described as something nobler than longing; shall we then any more compare ourselves with this saint, after so great grace was imparted to him from above, after so great virtue was manifested in himself? What could be more presumptuous?

7. For how was it, tell me, that he confounded the Jews which dwelt at Damascus, Acts 9:22 though he had not yet begun to work miracles? How was it that he wrestled with the Grecians and threw them? and why was he sent to Tarsus? Was it not because he was so mighty and victorious in the word, and brought his adversaries to such a pass that they, unable to brook their defeat, were provoked to seek his life? At that time, as I said, he had not begun to work miracles, nor could any one say that the masses looked upon him with astonishment on account of any glory belonging to his mighty works, or that they who contended with him were overpowered by the force of public opinion concerning him. For at this time he conquered by dint of argument only. How was it, moreover, that he contended and disputed successfully with those who tried to Judaize in Antioch? And how was it that that Areopagite, Acts 17:34 an inhabitant of Athens, that most devoted of all cities to the gods, followed the apostle, he and his wife? Was it not owing to the discourse which they heard? And when Eutychus Acts 20:9 fell from the lattice, was it not owing to his long attendance even until midnight to St. Paul’s preaching? How do we find him employed at Thessalonica and Corinth, in Ephesus and in Rome itself? Did he not spend whole nights and days in interpreting the Scriptures in their order? And why should any one recount his disputes with the Epicureans and Stoics. Acts 17:18 For were we resolved to enter into every particular, our story would grow to an unreasonable length.

When, therefore, both before working miracles, and after, St. Paul appears to have made much use of argument, how can any one dare to pronounce him unskillful whose sermons and disputations were so exceedingly admired by all who heard them? Why did the Lycaonians Acts 14:11 imagine that he was Hermes? The opinion that he and Barnabas were gods indeed, arose out of the sight of their miracles; but the notion that he was Hermes did not arise from this, but was a consequence of his speech. In what else did this blessed saint excel the rest of the apostles? And how comes it that up and down the world he is so much on every one’s tongue? How comes it that not merely among ourselves, but also among Jews and Greeks, he is the wonder of wonders? Is it not from the power of his epistles? Whereby not only to the faithful of today, but from his time to this, yea and up to the end, even the appearing of Christ, he has been and will be profitable, and will continue to be so as long as the human race shall last. For as a wall built of adamant, so his writings fortify all the Churches of the known world, and he as a most noble champion stands in the midst, bringing into captivity every thought to the obedience of Christ, casting down imaginations, and every high thing which exalts itself against the knowledge of God, 2 Corinthians 10:5 and all this he does by those epistles which he has left to us full of wonders and of Divine wisdom. For his writings are not only useful to us, for the overthrow of false doctrine and the confirmation of the true, but they help not a little towards living a good life. For by the use of these, the bishops of the present day fit and fashion the chaste virgin, which St. Paul himself espoused to Christ, 2 Corinthians 11:2 and conduct her to the state of spiritual beauty; with these, too, they drive away from her the noisome pestilences which beset her, and preserve the good health thus obtained. Such are the medicines and such their efficacy left us by this so-called unskillful man, and they know them and their power best who constantly use them. From all this it is evident that St. Paul had given himself to the study of which we have been speaking with great diligence and zeal.

Source. New Advent – Translated by W.R.W. Stephens. From Nicene and Post-Nicene Fathers, First Series, Vol. 9. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/1922.htm>.

Four discourses, chiefly on the parable of the Rich man and Lazarus

DISCOURSE I.

For also in His love to man, a law is given by God to those who are entrusted with the ministry of the word, never to cease to discharge the duties of their office nor to be silent, whether the people have regard to their voice, or whether they neglect it. Jeremiah, therefore, having declared many threatenings to the Jews and warnings of future evils, was mocked by those who heard his voice, and was ridiculed all the day long. From human infirmity, feeling unable to endure scoffs and reviling, he at one time endeavoured to escape from his ministry. Hear him speak concerning this when he says: “I am in derision daily; then I said, I will not make mention of |3 Him, nor speak any more in the name of the Lord. But His word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay,” (Jer. xx. 7, 9.) This it is which he says;—- “I was desirous to escape from prophesying, since the Jews did not listen to me; and all the while I was desiring this, the influence of the Holy Spirit penetrated like fire into my inmost soul, consuming all my inward parts and my bones, and devouring me, so that I could not endure the burning.” If, therefore, he, when he was laughed at and derided each day; when he desired to be silent, underwent such punishment; of what forgiveness can we be worthy, who never at any time are treated thus, if we faint on account of the slowness of some, and cease from instructing them, and especially when there are so many who are attentive!

In order that the disciple should be made to fear, and not become worse for lack of reverence, nor himself undergo punishment and penalty, Christ displayed this His power on the fig-tree, saying, “Let no fruit grow on thee henceforward,” (Matt. xxi. 3 9,) and, by His mere word, caused it instantly to wither. In this way, without causing harm to any man, Pie himself showed His might, though it was only a tree that bore the infliction. And the disciple, if he had attended to this instance of punishment, would have reaped profit from it. Still, however, even thus he was not corrected. And Christ, foreseeing even this, not only did this thing, but afterwards wrought a much greater wonder. For when the Jews came against Him, armed with swords and staves, He caused them all to become blind; this being shown by His saying, “Whom seek ye?” Since Judas had said again and again, “What will ye give me, and I will deliver Him unto you?” (Matt. xxvi. 15,) the Lord, wishing to prove to the Jews, and to let Judas also know, that He went of His own accord to His sufferings, and that all these events were in His own power;—-that He was not overpowered by the wickedness of another, He said, when the traitor with all his companions stood still, “Whom seek ye?” Judas did not know Him whom he came to betray, for his eyes were blinded. Nor was this all, but Christ by His word caused them all to fall backward to the ground. And since even this did not render them less cruel, nor cause the wretched man to desist from his treachery,—-for he was still |12 incorrigible,—-Christ even now did not give up His kindness and regard; but mark how movingly He deals with this mind devoid of shame, and how He speaks words which ought to melt a heart of stone. For when Judas advances to kiss Him, what does Christ say? “Judas, betrayest thou the Son of Man with a kiss?” (Luke xxii. 48.) Art thou not ashamed of the manner in which thou betrayest Me? This Christ said to touch him, and bring his former intimacy to remembrance. But while the Lord acted and spoke thus, the betrayer did not change for the better—-not on account of the weakness of Him from whom the counsel came, but the worthlessness of him to whom it came. And Christ, although He foresaw all these things, did not cease, from the beginning to the close of the scene, to do all that was consistent with His own character.

The Jews suppose that the Sabbath was given to them for the sake of ease. But this is not the object of it; but it was in order that, separating themselves from, worldly affairs, they might bestow all that leisure on spiritual things. For that the Sabbath was not for the sake of idleness, but for spiritual work, is clear from its very circumstances. The priest, on that day, does a double portion of work, a single sacrifice being offered each common day, while on that day he is commanded to offer a double sacrifice. And if the Sabbath were for the sake of idleness, the priest before all others ought to be idle. Since therefore the Jews, separating themselves from worldly things, devoted not themselves to spiritual things, to temperance, and gentleness, and hearing the divine word, but did the very opposite, feasting, drinking, indulging in excess and luxury; on this account it is, that the prophet condemns them. For he says, “Woe to them that come to an evil day,” and, in continuation, “that make a Sabbath of lies.” He shows by that which follows how their Sabbath became unprofitable. How then did they make it unprofitable? By their working wickedness, living in luxury, drinking, and doing numberless other base and vile acts. And that this charge is true, hear what follows; for he intimates that which I am affirming, by that which he immediately adds, saying: “That lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the |19 calves out of the midst of the stall; that drink refined wine, and anoint themselves with the chief ointments,” (Amos vi. 4, 6.)

DISCOURSE II.

But this is not so. I repeat it is not so.¹ For not the souls of those who die a violent death become demons, but rather the souls of those who live in sin; not that their nature is changed, but that in their desires they imitate the evil nature of demons. Showing this very thing to the Jews, Christ said, “Ye are the children of the devil,” (John vii. 44.) He said that they were the children of the devil, not because they were |41 changed into a nature like his, but because they performed actions like his. Wherefore also He adds:—- “For the lusts of your father ye will do.” Also John says: “O generation of vipers, who hath warned you to flee from the wrath to come? Do therefore works meet for repentance. And think not to say, We have Abraham for our father” (Matt. iii. 7-9.) The Scripture, therefore, is accustomed to base the laws of relationship, not on natural origin, but on good or evil disposition; and those to whom any one shows similarity of manners and actions, the Scripture declares him to be their son or their brother.

Behold, then, it is said, the man and his works. This also is robbery—-not to impart our good things to others. Very likely it may seem to you a strange saying; but wonder not at it, for I will, from the Divine Scriptures, bring testimony showing that not only robbery of other men’s goods, but also the not imparting our own good things to others,—-that this also is robbery, and covetous-ness, and fraud. What then is this testimony? God, rebuking the Jews, speaks thus through the prophet: “The earth has brought forth her fruit, and ye have not brought in the tithes; but the plunder of the poor is in |51 your houses,” (Mal. iii. 10.) Since, it is said, ye have not given the customary oblations, ye have robbed the poor. This is said in order to show to the rich that they possess things which belong to the poor, even if their property be gained by inheritance,—-in fact, from what source soever their substance be derived. And, again, in another place, it is said, “Do not deprive the poor of life,” (Ecclus. iv. 1.) Now, he who deprives, deprives some other man of property. It is said to be deprivation when we retain things taken from others. And in this way, therefore, we are taught that if we do not bestow alms, we shall be treated in the same way as those who have been extortioners. Our Lord’s things they are, from whencesoever we may obtain them. And if we distribute to the needy we shall obtain for ourselves great abundance. And for this it is that God has permitted you to possess much,—-not that you should spend it in fornication, in drunkenness, in gluttony, in rich clothing, or any other mode of luxury, but that you should distribute it to the needy. And just as if a receiver of taxes, having in charge the king’s property, should not distribute it to those for whom it is ordered, but should spend it for his own enjoyment, he would pay the penalty and come to ruin; thus also the rich man is, as it were, a receiver of goods which are destined to be dispensed to the poor—-to those of his fellow-servants who are in want. If he then should spend upon himself more than he really needs, he will pay hereafter a heavy penalty. For the things he has are not his own, but are the things of his fellow-servants.

DISCOURSE IV.

What, then, does Abraham reply? “If they hear not Moses and the prophets, neither will they hear though one rose from the dead,” (Luke xvi. 31.) And that this is true—-that he who listens not to the Scriptures, will not listen even to those who rise from the dead—-of this the Jews afford an instance, who, since they did not |97 listen to Moses and their own prophets, did not believe even when they saw the dead arise; but at the very time of the event, tried to kill the risen Lazarus; and on another occasion, at the crucifixion, vehemently opposed the apostles even while many dead were rising.

Let us not, therefore, wish to hear those things from |98 the dead which the Scriptures each day teach us, and much more clearly. For if God knew this; namely, that if certain should rise from the dead, they would benefit the living, He would not have overlooked it; He who has formed all things for our good would not have neglected this benefit. Again, if the dead arose continually to declare to us all that takes place there, even this phenomenon would in time also be disregarded; for the tempter could, with the greatest ease, adapt his wicked teaching to such a state of affairs. He would be able often to feign appearances, or by preparing his ministers to feign death and burial, and exhibiting them as having: risen from the dead, by these means he would introduce into the minds of those whom he misleads everything that he wished them to believe. For even now, when nothing of that kind takes place, the forms of the departed often have appeared in dreams, and have deceived and ruined many. Much more if such a state of things, namely, that many returned from the dead, existed, that subtle spirit would involve many in his wiles, and introduce great deception into our life. Therefore God has closed the portals, and does not permit any of those who have departed to return to tell us the things that take place there; so that the tempter cannot take advantage of such a state of things, and introduce all his deceit. For, also, when there were prophets Satan raised up false prophets, and when apostles, he raised up false apostles; even when Christ appeared, he raised up false Christs; and whenever sound doctrine has been delivered, he has introduced corrupt doctrine, sowing tares among the wheat. |99 So also, if this state of things had existed, he would have contrived to cause deception by his own instruments—-not really raising the dead, but by sorceries and guile misleading the senses of beholders, or even, as I said before, preparing those who should simulate death, thus turning upside down and confusing all things. But God, foreseeing all these things, has prevented such an attempt, and out of regard for us, has not permitted any one at any time to come from thence to relate to living men the things that take place there. He has taught us to regard the Holy Scriptures as more worthy of trust than everything else. For He has made certain things more clear to us than they would have been made by the resurrection of the dead; He has instructed the whole world; He has driven away error, and brought in the truth; He has, by the instrumentality of fishermen and men of no reputation, procured all these benefits, and afforded to us on all sides sufficient proofs of His own providence. Therefore let us not imagine that our affairs are bounded by the present life; but let us be assured that there will be a scrutiny, and a recompense or a retribution for all that has happened here. This fact is so clear and plain to all, that both Jews and Greeks, even heretics, agree concerning it; yea, all men of every class. For if also all men do not act as wisely as they ought, with regard to the resurrection, still all agree with respect to the judgment, and future punishment and trial. All agree that there is a recompense hereafter for all the things that have happened here. For if this were not the case, why did God stretch out such a heaven and spread the earth beneath, and make the expanse of the sea, and diffuse |100 the air? Why did He display such foresight, if He did not intend to be concerned in our affairs even to the end?

Source. Tertullian.org – Translated by F. ALLEN, B.A. John Chrysostom, Four discourses, chiefly on the parable of the Rich man and Lazarus (1869).

On the kalends of January

3. These things, from the new moon, contemplate, these from the circuit of the years, recollect: let us reckon the future day, no longer something spoken to us that, which was said to the Jews by the prophet, “Their days slipped away in vanity, and their years with haste”[16] This is the feast which I mentioned, the continual one, and the one not delayed by the passage of years, not limited by days, both the rich and the poor will be able to celebrate in the same manner: For here there is no want of wealth, nor provision, but only of virtue. Do you not have wealth? But you have the fear of God, a treasure more fruitful than all wealth, not consumed, not changed, not spent-up. Look to heaven, and to the heaven of heavens, the earth, the sea, the air, the kinds of the animals, the manifold plants, the whole nature of human-beings; consider the angels, archangels, the powers above; recall that these are all creations of your Master. It is thus not poverty to be the slave of the providential Master, if you have him as your propitious Lord. The observation of days is not of Christian philosophy, but of Hellenic error. Into the city above you are enrolled[17], into the polity[18] there you are reckoned, you will mingle with the angels; where light does not give way to darkness, nor day fulfilled to night, but is always day, always light. To these therefore let us look continually. “For seek”, he says, “the things above, where Christ is seated at God’s right hand.”[19] You have nothing in common with the earth, where the courses of the sun are, and circuits, and days; but if you live rightly, the night will be day for you; just as then for those living in licentiousness and drunkenness and intemperance, their day is turned into the darkness of night, not with the sun’s extinction, but the darkening of their mind by inebriation. To be passionately excited towards these days, and to receive greater pleasure in them, and to kindle lights in the forum, and to weave wreaths, is of childish folly. But you have been freed from this weakness, and come into adulthood, and been enrolled in the polity of the heavens. Do not therefore kindle sensate fire in the forum, but kindle spiritual light in your mind. “For let”, he said, “your light shine before men, so they may see your good works, and they will glorify our Father in the heavens.”[20] This light brings you much recompense. Do not crown the door of the house, but display such a way of life[21], so that you will receive the crown of righteousness on your head from the hand of Christ. Let nothing be done rashly, nor simply; thus Paul enjoins that all things be done for the glory of God. “For whether you eat,” he said, “or drink, or do whatever, do all for the glory of God”[22] And what is it, he says, to eat and drink for God’s glory? Call the poor man, make Christ a participant of the table, and you eat and drink for God’s glory. But not this alone does he enjoin us to do for God’s glory, but all the rest as well, as to go into the forum, and to remain at home; let these both be done for God’s sake[23]. And how are these both to be done for God’s sake? Whenever you come into church, whenever you partake of prayer, whenever of spiritual teaching, the advance has occurred for God’s glory. Again, it is to remain at home for God’s sake. And how this?[24] Whenever you hear disturbances, disorderly and diabolical processions, the forum filled with wicked and undisciplined men, remain at home, free from this disorder, and you remain for God’s glory. Just as spending time at home and going-out is able to be done for God’s sake, thus also of praise and censure. And what is it to praise something for God’s glory, he says, and to accuse? You sit frequently in workplaces, you see evil and wicked men passing by, raising the eyebrows[25], puffed up, trailing many parasites and flatterers, wearing expensive clothes, surrounded with some mystique, seizing all things, avaricious. If you hear someone saying, “Is he not enviable, is he not blessed?” Rebuke, accuse, silence, pity, weep; this is what it means to censure for God’s sake.

6. What is worse than murder, tell me? But this shameless-deed was one able to birth righteousness for the one who did it: so great is doing something for God’s sake whatever one does. And how was murder able to produce righteousness? The Midianites were once wishing to provoke God to war with the Jews, and by this expecting to be [superior] to them, if they might deprive them of the Lord’s goodwill, beautifying girls and standing them before the camp, they enticed them and lead them into fornication, then from there into impiety. Phinehas, seeing this, having taken in hand a sword, and seizing two [people] fornicating, pierced them both in their sin, and checked the anger of God from his judgment. And the thing that happened was murder, but the outcome of that was the salvation of all who were being destroyed, whence also it brought righteousness to the one who did it.[49]

Source. Tertullian.org – Translated by Seumas Macdonald. John Chrysostom, In Kalendas – On the kalends of January (2010).

Against the circuses and theatres (Contra ludos et theatra)

Do not scorn my decree. Although we are worthless and most pitiable, nevertheless we have been granted a status by the grace of God that can achieve these things. Let such people be ejected, so that those of us who are healthy may become more healthy, and those who are sick may restore themselves from serious illness. If you shudder when you hear this decree (and I see that you are all looking gloomy and flinching), let them repent, and the decree will be cancelled. For just as I have received the power to bind, so I have the power to release, and to recall them back. I do not wish to excommunicate our brothers, but to dispel the disgrace of the Church. For as things stand even the pagans will laugh at us, and the Jews will mock us, when we overlook our own members sinning in this way. But in the other case they will greatly praise us, and admire the Church, and respect our laws. So let not a single one of those who remain in this prostitution set foot in the church, but let him be censured by you, and let him be a common enemy. For if anyone, as it is said, will not heed my word set out in my letter, mark him out and do not associate with him. But do this: do not share conversation, or receive him into your home, or share your table, or your going out or going in, or visit the forum with him. In this way we will easily win them back. Just as hunters chase their difficult prey not just from one direction but from all sides, and so drive them into the net, so too shall we herd together those who have been driven into a frenzy, and quickly hurl them into the nets of salvation, we on one side and you on the other. In order that this will happen you too will share our anger, or rather suffer pain on account of God’s laws, and soon retrieve those of the brethren who are diseased in this way and breaking the law, so that you will keep them for ever. For it will be no ordinary charge against you, if you ignore such destruction, but you will be subject to the greatest penalty. In men’s households if one of the servants is caught stealing silver or gold, the thief himself is not the only one punished, but also his conspirators and anyone who did not report him. So much more does the same thing happen in the Church. For at that time God will ask you: “When you saw no silver or gold vessel being robbed from My house, but temperance itself being stolen, and the one who had taken the venerable body, and shared in so great a sacrifice, departing into the place of the devil and committing such sins, how could you keep silent? How did you tolerate it? Why did you not report it to the priest?” And you will be subjected to extreme chastisement. For that reason I too, though it will cause me pain, will not fail to use any of the more grievous penalties. [278] For it is much better that we should suffer pain here and be freed of the coming judgement, rather than use indulgent words here and be punished then alongside you.  For it is not safe or without danger for us to tolerate such things in silence. Each of you will give an account of himself. But I am liable to account for the salvation of all of you. For that reason I shall not cease doing and saying everything, even if I have to cause you pain or appear hateful, or tiresome, so that I will be able to stand before that awesome tribunal, without a stain or a blemish or any such thing. May it be with the help of the prayers of the saints that those who have been lost may quickly return, and those who have remained unharmed may advance towards greater propriety and temperance. In this way you may be saved, and we may rejoice, and God may be glorified now and always, and for unending ages upon ages. Amen.

Source. Tertullian.org – Translated by Mark Vermes. John Chrysostom, Against the circuses and the theatre /Contra ludos et theatra (2012).

Homily 2 on the birthday of our Savior, Jesus Christ (In Salvatoris Nostri Jesu Christi Nativitatem)

 I see a strange and novel mystery: shepherds sound all around my ears, not piping a barren tune, but singing a heavenly hymn. Angels are singing, archangels are dancing, the cherubim are hymning, the seraphim are glorifying, all are celebrating, since they see God upon the earth, man[2] in Heaven. [I see] the one who is on high lower because of His plan,[3] the one who is below on high because of His love for humanity. Today Bethlehem resembled Heaven: in place of stars it received angels hymning, in place of the sun it contained the righteous One[4] without confining [Him].[5] And do not ask how: for where God wills it, nature’s order is overcome. For He willed it, He had the power, He came down, He saved – all things follow upon God.[6] Today, He who Is[7] is born, and He who Ιs becomes what He was not. For being God, He becomes human, though He did not cease from being God. For He hasn’t become human by separating[8] from His divinity,[9] nor again has He become God by advancing[10] from a human. But, being Word, because He could not suffer [as Word], [11] He became flesh, His nature[12] remaining unchanged. But when, on the one hand, He was born, Jews denied the strange birth, and Pharisees misinterpreted the divine Books, and scribes spoke what was in opposition to the Law. Herod[13] sought the [child] who was born, not in order to honor Him, but to destroy Him. For today they saw [that] all things [were] opposed [to them]. For the psalmist says, “it was not hidden from their children for another generation.”[14] For kings came, in astonishment at the heavenly King, for He had come upon the earth without angels, without archangels, [M. 387] without thrones, without dominions, without powers, without authorities, but walking a foreign and untrodden path, He came forth from an uncultivated[15] womb, neither leaving His own angels deprived of His authority, nor having ceased from His own divinity in His incarnation with us. But kings came to worship the heavenly King of glory, while soldiers [came] to serve the commander-in-chief of power; women [came to see] the one who was born from a man, in order that He might change the woman’s grief[16] into joy; the virgins [came to see] the child of the virgin, because the Creator of milk and breasts, who makes the fountains of breasts to produce naturally flowing streams,[17] received a child’s nourishment from His virgin mother; the infant [came to see] the one who became an infant in order to furnish praise from the mouths of infants; the children [came to see] the child who produced witnesses because of Herod’s madness; the men [came to see]  the one who was incarnated and healed the woes of slaves;[18] the shepherds [came to see] the good shepherd, who lays down His life for the sheep; the priests [came to see] the one who became the high priest in the order of Melchizedek; the slaves [came to see] the one who took the form of a slave in order to honor our slavery with freedom; the fishers [came to see] the one who makes hunters of  people from among fishers; the tax collectors [came to see] the one who appointed an evangelist from among the tax collectors; the prostitutes [came to see] the one who offers His feet to the tears of prostitutes; and, that I may speak but briefly, all sinners came to see the lamb of God who takes upon himself the sin of the world, Magi accompanying,[19] shepherds praising, tax collectors speaking the good news, prostitutes bearing perfume, Samaritans thirsting for the fountain of life, the Canaanite woman with undoubting faith. Since everyone else, then, is exulting, I too want to exult, I want to dance, I desire to celebrate. But I dance, not by striking a lyre, not by shaking a thyrsus, not with flutes, not by lighting torches, but, in place of the musical instruments, I bear[20] the swaddling-clothes of the Christ. For these are my hope, these my life, these my salvation, these my flute, these my lyre. And so I come bearing these, so that, after receiving [the] power of words by their power, I may say together with angels, “Glory in the highest be to God!,”[21] and with shepherds, “And peace on earth, and good will among men.”[22] Today, the one who was inexplicably begotten from [the] Father is born from a virgin, inexpressibly for my sake. But at that time, on the one hand, He was begotten from the Father before [the] ages, as the one who begot [Him] knows. But today, against nature, He was born again, as the grace of the Holy Spirit understands. And His birth on high[23] is real, and His birth below not false, and He was begotten as God from God, and truly the same one was born a human from a virgin. On high He alone is the only begotten from the Only, below the same one, alone, is the only begotten from [the] only virgin. For just as in the case of His birth on high it is impious to conceive[24] of a mother, so also in the case of His birth below it is blasphemous to conceive[25] of a father. The Father begot [Him] without change, and the virgin bore [him] without corruption. For God did not submit to begetting with fluxes,[26] for He begot [Him] in a manner fit for God. And the virgin didn’t submit to corruption when she was giving birth, for she gave birth after a spiritual manner. And so His begetting on high has no explanation, nor does His [M. 388] coming forth in later times endure to be investigated unduly. For today I know that, on the one hand, the virgin gave birth, and today I believe that God begot [Him] out of time. I have learned to honor the manner of the birth with silence, and I have undertaken[27] not to inquire unduly with words. For in the case of God, one ought not to give attention to the nature[28] of the deeds, but to believe in the power of the one who brings [them] about. For there is a law of nature, whenever a woman, after being joined in marriage, gives birth. But when a virgin, after giving birth, without experience in marriage, again appears as a virgin, the deed is beyond nature. Consequently, then, let that which is in accord with nature be investigated, but let that which is beyond nature be honored with silence, not as something that ought to be avoided, but as something inexpressible and worthy of being honored with silence. But grant me pardon, I beg you, if I want to end my sermon in the introduction. For since I am lowly in respect of the inquiry of those who are greater, I do not know how and where I shall turn the rudders of my words. For what am I to say, or what am I to speak? I see the woman giving birth, I perceive the [child] who was born, yet I do not comprehend the manner of the birth. For nature is overcome, and the boundary of order is overcome, where God wills [it]. For the deed did not occur in accord with nature, but the miracle is beyond nature. For nature was nullified, and the will of the Master brought [it] to pass. Oh the unspeakable grace! The only begotten before [the] ages, the intangible and the simple and the incorporeal entered into my contemptible and visible body. Why? So that, by being seen, He might teach, and that by teaching He might lead us to what is not seen. For since humans consider[29] the eye more trustworthy than the ear, they doubt what they do not see, and for this reason He endured to present a spectacle of Himself to their eyes through the body, so that He might destroy their doubt. And He is born from a virgin who is ignorant of the matter. For she did not help bring about what occurred, or contribute to what was done, but she was a mere instrument of His inexpressible power, only knowing what she learned from Gabriel when she asked, “How will this happen to me, since I do not know a man?”[30] And he says, “Do you wish to understand this? The Holy Spirit will come upon you, and the power of the Most High will over shadow you.”[31] And how was He with her, and then only a little later from her? [It is] just like when an artist finds great material, He fashions a most beautiful vessel. In this way, too, Christ, when He found the body and soul of the virgin holy, fit out a living temple for Himself, framing the person in the virgin in the manner He willed and, after entering into it, He came forth today, feeling no shame for the ugliness of the nature. Nor did it bring hubris to Him to wear His own work. And the thing that was fashioned gave a harvest of greatest glory, since it was a garment of the artist. For in this very way, in the first molding, it was impossible to frame the human before the mud came into his hands. In this way also it was impossible for the perishing vessel to be altered unless it became [the] garment of the one who made it. [M. 389] But what am I to say, or what am I to speak? For the miracle strikes me senseless. The Ancient of days has become a child, He who sits on a high and lofty throne is placed in a manger, the intangible and simple and uncompounded and incorporeal One is turned about by human hands, He who tore the bonds of sin asunder is entwined in swaddling-clothes, since He will this. For He wants to make dishonor honor, ill-repute to put on glory, the boundary of hubris to show the way of virtue. And so He enters my body so that I might contain his Word. And after receiving my flesh, He gives me His own Spirit, so that by giving and receiving He might procure the treasure of my life. He receives my flesh to sanctify me, He gives me His spirit to save me. But what am I to say, or what am I to speak? “Behold, the virgin will conceive.”[32] No longer is it said that it will happen, but it is wondered at that it has occurred. For it occurred among Jews, among whom it was also spoken, yet it is believed by us, among whom it wasn’t professed. “Behold the virgin will conceive.” The written character belongs to the synagogue, but the possession belongs to the church. The former[33] discovered the writing-tablet, the latter[34] discovered the pearl. The former dyed the wool, the latter put on the purple robe. Judea bore Him, and the world received Him. The synagogue reared and suckled Him, and the church held him and enjoyed the fruit of the harvest. The branch of the grape-vine is with the former, and the grape-cluster of truth is with me. The former gathered in the grape-cluster, and the gentiles[35] drink the mysterious drink. The former sowed the seed of the grain in Judea, and the gentiles harvested the crop with the sickle of faith. The gentiles piously clipped the rose, and the thorn of unbelief remained over for Jews. The nesting flew away, and the senseless [parents] lie near the nest. The Jews interpret the foliage of the written character, the gentiles cull the fruit of the Spirit. “Behold, the virgin will conceive.” Tell me, O Jew, tell me, finally, to whom did she give birth? Have confidence in me, as if with Herod. But you do not have confidence [in me]; I know why: because of the plot. For you spoke to him[36] that he might kill Him. Yet you do not speak to me, lest I should worship Him. To whom did she give birth? Whom? The Master of nature. And even if you are silent, nature cries aloud. For she gave birth, just as the one who was born wanted to be born. It was not permitted by nature, but, as the Master of nature, He introduced a foreign manner of birth in order that, even though He became human, He should not be born as a human, but is begotten as God. Today He came forth from a virgin who overcame nature and passed over marriage. For it was fitting for the ruler[37] of holiness to come forth from pure and holy offspring. For He is the one who, long ago, formed Adam from virgin earth, and from Adam formed woman without a wife.[38] For just as Adam produced a woman without a wife, in this way also today the virgin gave birth to a man without a husband.[39] For He is a human, he says, and who will recognize Him? For since Womankind owed a favor to humankind, since Adam, without a wife, produced a woman, [M. 390] for this reason today the virgin gave birth without a husband, paying off the debt owed to men on Eve’s behalf. For, lest Adam should become arrogant (since he produced a woman without a wife), for this reason the virgin also gave birth to a man without a husband, in order that by the shared miracle[40] He might show the equality of nature. For just as He removed the rib from Adam and in now way lessened Adam, in this way also He formed for Himself a living temple in the virgin, and He did not dissolve her virginity. Even after the removal of the rib, Adam remained whole. And the virgin, too, after the infant came forth,[41] remained uncorrupted. For this reason He didn’t fashion a temple for Himself from some other place, nor did He fashion and put on another body, lest He should seem to insult the dough[42] of Adam. For since the human, after being deceived, became a tool for the Devil, for this reason He recovered him who had been overthrown as a living temple, in order that, on account of the relationship[43] with his Maker, He should remove him from the Devil’s acquaintance. Nevertheless, even though He became a human, He is not born like a human, but is begotten as God. For if He came forth from a common marriage, like me, He would be considered a lie by the many. But as it stands it was for this reason that He is born from a virgin, and even being born He keeps the womb unchanged and guards her virginity without loss, in order that the unusual manner of the conception should become an agent of a great faith for me. And so if a Greek or a Jew asks me whether the Christ, being God in accordance with nature, has become human against nature, I will say, “Yes,” calling as a witness of the argument the undefiled seal of her virginity. For in this way God is overcoming the order of nature. In this way He is the potter of the womb, and the originator of virginity, because He kept the manner of His birth undefiled, and inexpressibly built a temple for Himself, in the manner He desired. Tell me then, O Jew, did the virgin give birth, or not? If on the one hand she did give birth, confess the unusual birth.[44] If she did not give birth, why did you deceive Herod? For you told Herod, when he was inquiring where the Christ was born, that it was in Bethlehem of Judea. Did I know the village or the place? Did I know the worth of the one being born? Didn’t Isaiah mention Him as God? For he says, “she shall bear a son, and they shall call His name Immanuel.”[45] Did you not, senseless enemies, relate the truth? Didn’t you, scribes and Pharisees, the strict observers of the Law, teach us all the things concerning Him? Did we know the language of the Hebrews? Didn’t you interpret the Scriptures? And after the virgin gave birth, and before she gave birth, lest it seem that you interpret what is said as a favor to God, did you not, when asked by Herod, bring in Micah the prophet as a witness, in order that he might ratify your word? For he says, “And you, Bethlehem, house of Ephrathah, in no way are you least among the leaders of Juda; for from you shall come a leader who will shepherd my people Israel.”[46] The prophet spoke “from you” well. For He came forth from among you and He came into the world. For He who Is is advancing, “but he who is not”[47] is created, or is becoming. For Ηe both was, and was before, and always was. But, on the one hand, He always was as God, managing [M. 391]

the world. But today Ηe came forth, on the one hand as a human, shepherding His people, while also as God, saving the world. Oh good enemies! Oh philanthropic accusers! Who, unawares, made known God born in Bethlehem, who pointed out the Master hidden in a manger, who unwillingly revealed the one lying in a cavern, who, not willing it, were benefactors,[48] who, desiring to conceal, revealed [Him]. Did you see your unlearned teachers? They do not understand what they teach; though they hunger, they offer nourishment; though they thirst, they give water; though they are poor, they enrich. Come, then, let’s hold a festival, come, let’s celebrate. For the manner of the festival is foreign, since the word of the birth is also novel, for today the temporal bond was broken, the Devil was put to shame, the demons fled, death was broken, Paradise was opened, the curse was destroyed, sin has gone out of the way, error has been driven off, truth has returned, the word of piety was spread about everywhere and ran. The citizenship of those above was planted in the earth, angels have fellowship with humans, and humans speak confidently with angels. Why? Because God came to earth, and man in heaven. All things have become mixed-up. For He came to earth, while being whole in heaven. And, being whole in Heaven, He is whole upon the earth. For being God, He became human, while not denying that he was God. Being the impassible Word, He became flesh – for the sake of dwelling among us, He became flesh. For He did not become God, but He was [God]. For this reason He became flesh, so that a manger should receive Him whom Heaven could not contain. For this reason He was placed in a manger, so that He who nourishes all might receive a child’s nourishment from a virgin mother. For this reason the Father of the coming ages holds fast to the virgin arms as an infant at the breast, in order that He might become accessible to Magi. For the Magi came today, and, after they made a beginning in denying the tyrant, Heaven boasts, revealing its own Master by a star, and the Lord, sitting upon the body of a light cloud , hastens to Egypt, to one appearing to flee Herod’s plot, but in truth fulfilling what is spoken by Isaiah, “For on that day Israel will be third among the Assyrians, and among the Egyptians my people will be blessed in the land which [the] Lord of hosts blessed, saying, ‘My people in Egypt, among the Assyrians, and in Israel will be blessed.'”[49] What do you say, O Jew? Has the first become third? Were the Egyptians and Assyrians placed before, and the firstborn in Israel counted afterwards? Yes. The Assyrians will reasonably be first, since they worshipped Him first through the Magi. And the Egyptians are after the Assyrians, since they received Him when fleeing Herod’s plot. And Israel is counted last, since they recognized Him after the ascension from the Jordan through the Apostles. And He entered into Egypt, shaking what had been made by human hand in Egypt, but not indiscriminately, when He closed off the gates of Egypt by the destruction of the firstborns. It is for this reason that He came in today as the firstborn, so that He [M. 392]

might put an end to the grief of the ancient gloominess. And Luke the Evangelist witnesses that the Christ is called the firstborn, saying, “She gave birth to her firstborn son, and wrapped Him in swaddling clothes and laid Him the manger, because there was no place for them in the inn.”[50] Therefore He entered into Egypt in order to put an end to the grief of the ancient gloominess, in place of whips imposing joy, instead of night and darkness giving [the] light of salvation. At that time the water of the river was profane because of the slaughter of the unripe infants. And so He who long ago had turned the water crimson entered into Egypt, and He made the river’s streams to produce salvation, after He purified their defilement and profanity by the power of the Spirit. The Egyptians were in an ill plight, and in their madness denied God. And so He entered into Egypt and filled up God-loving souls with the knowledge of God. And He permitted the river to raise witnesses more endurable than crops. But, on account of the brevity of time, I wish to end my sermon here. And thus I shall end, having completed my sermon, that, the Word, being impassible, became flesh, His nature remaining unchanged. What am I to say, or what am I to speak? I see a craftsman and a manger, and an infant, and swaddling clothes, a virgin’s birth lacking the necessities, all things cleaving to beggary, all things full of poverty. Did you see wealth in great poverty? How He, being rich, became poor? How He had neither a couch nor a bed, but was cast upon a dray manger? Oh poverty, fountain of wealth! Oh immeasurable wealth, bearing the pretence of poverty! He lies in a manger, and He shakes the world; He is entwined in swaddling-clothes, and He will tear the bonds of sin asunder; He hasn’t yet let out an articulate voice, and He instructed the Magi – and moved them to conversion. What am I to say, or what am I to speak? Behold, the infant is entwined in swaddling-clothes, and lies in a manger. Mary is also present, a virgin and a mother. Joseph, too, was present, a father in name. He is called a “husband;” she is called a “wife” – lawful names that lack a union. Understand [this] with me only as far as words are concerned, but not deeds. He[51] was only betrothed, and the Holy Spirit overshadowed her. And so Joseph, confused, did not know what to call the infant. He did not dare to say [that the infant came] from adultery, he couldn’t pour down blasphemy against the virgin, and he didn’t endure to say that the child was his own. For he knew well that he new neither how or from where the child was born – and for this reason a message from Heaven was given to him in his confusion about this matter through the voice of am angel: “Do not be afraid, Joseph. For what is born from her is from the Holy Spirit.”[52] For the Holy Spirit overshadowed the virgin. And why is He born from a virgin, and keeps her virginity undefiled? Because, long ago, the Devil deceived Eve while a virgin; for this reason Gabriel shared the good news with Mary while a virgin. But Eve, when she was deceived, on the one hand, gave birth to a word[53] [that was the] cause of death. But, in contrast, after Mary was told the good news, she bore the Word[54] in flesh, the agent of our eternal life. Eve’s word pointed out a tree, through which she thrust Adam from Paradise. [M. 393] But the Word from the virgin pointed out the Cross, through which He led the bandit[55] (representing Adam) into Paradise. For since the Greeks didn’t believe, or the Jews, or the children of heretics, that God begot [Him] without change and without suffering, for this reason today, coming forth from a body liable to suffering, He maintained the body that was liable to suffering as impassible, in order to show that just as He didn’t dissolve her virginity after He was born from the virgin, in this way also God, His holy substance[56] remaining without flux or change, begot God in a manner fit for God as God. For since humans, after forsaking Him, carved images in human form which they served to the assault of the Creator, for this reason today the Word of God, being God, was seen in human form, so that He might break the lie and secretly bring worship[57] to Himself. And so, let us give glory to Christ, the one who, from pathless ways, made a way, together with the Father and the Holy Spirit, now and forever, and into eternity.[58] Amen.

Source. Tertullian.org – Translated by Bryson Sewell. John Chrysostom, 2nd Homily on the birthday of our Savior, Jesus Christ (2013).