Selections of Severian of Gabala’s Writings on the Jews
Severian (fl. late 4th – early 5th century) was Bishop of Gabala in Syria and a popular preacher in Constantinople during the time of St. John Chrysostom. Though initially friends, they later became rivals. Severian was known for his eloquent preaching style. His works survive primarily in Greek, preserved in the Patrologia Graeca (volumes 56, 59, and 63), often mixed with the genuine works of Chrysostom. The following selections are translated from the Greek text.
From Commentary on Isaiah, Chapter 1
Moses, when he was being sent, seems to me to have been shrinking back not only because he feared Pharaoh, but especially because of the very people of the Jews themselves. For when he was speaking with God, he left aside the barbarian and with great eagerness sought to learn what he should say to them when they disbelieved that he had come from God. And he received signs for the sake of their opinion, and rightly so. For if one man so frightened him, even though he had been benefited by him, what was likely that he would suffer when he considered that disorderly people?
From Commentary on Isaiah, Chapter 1 – On Jewish Insensibility
How has the faithful city Zion become a harlot? [The prophet expresses] both the grief of the speaker and the great insensibility of the Jews, and that what happened was beyond expectation.
From Commentary on Isaiah, Chapter 2 – The Church vs. the Temple
How shall the Jew interpret this? For nowhere is the temple at the tops of the mountains. But the power of the Church has touched the very heavens. And as a house set above the peak of mountains is visible to all, so also and much more has the Church become manifest to all men. “And it shall be exalted above the hills.” This is the same thing he has explained again, which never happened in the case of the temple, not even when it seemed to be prospering most. For how could it, when it was frequently dishonored even by the Jews themselves and destroyed by barbarian hands?
But the strength of the Church was attacked more severely and more than that temple, yet it never yielded to the hands of those warring against it. Rather, it became all the more exalted and illustrious especially by its enemies. Then indeed came the crowds of martyrs, then the multitudes of confessors, then souls were shown to be stronger than iron and shone more accurately than the stars themselves, their bodies being cut down but their resolve not being conquered, but prevailing and being crowned. Who has seen, who has heard of slaughter bringing a crown, and butchery producing victory, and the army becoming more brilliant then, when more were shown to be slaughtered by the enemies?
From Commentary on Isaiah, Chapter 2 – All Nations Coming to the Church
“And all the nations shall come to it.” The prophet becomes clearer as he proceeds, and more fully uncovers his meaning, and more plainly shows the prophecy, and more accurately shuts the mouths of the Jews. For this, even if they are utterly shameless, they will not be able to fit to their own temple. For it was forbidden, and with great emphasis it was prohibited for nations to enter the temple. And why do I speak of entering the temple, when the Law forbade the Jews themselves with great threat the intermarriages of the nations, and exacted the utmost penalty for these things? The prophet Haggai spent his entire prophecy on this, accusing, threatening, exacting penalties for inappropriate intermarriage.
But our affairs are not such. Rather, the Church, having opened wide her bosom with complete fearlessness, with outstretched hands receives all the nations of the world day by day. For this is what the first teachers of doctrines were commanded by the Only-Begotten, immediately hearing this voice: “Go and make disciples of all nations.”
From Commentary on Isaiah, Chapter 2 – Contrast with Judaism
For in the case of the Jews, even creation was in confusion [when they received the Law], and God needed to work such great miracles and show such great signs to persuade that one small nation. But in the case of the Church, no trumpet was needed, no mountain burning with fire, no trembling from fear – but “they shall come” of their own accord, says the prophet, showing their willing obedience.
From Commentary on Isaiah, Chapter 3 – God’s Foresight Despite Jewish Wickedness
God not only saw the flourishing impiety of the Jews, but also the subsequent piety of the faithful. He foreknew that the holy God-bearing Virgin was going to come forth from Judaea. He foresaw the chorus of the apostles, he saw beforehand the ranks of confessors, the myriads of martyrs. Therefore, on account of those who were going to be born from them, he spared the impious ones.
From Commentary on Isaiah – Ignorance of Times Led to Jewish Error
From this come our contests and victories against the Greeks, when we show our teachings to be older than those among them. From this come our proofs against the Jews about the truth – against the wretched and miserable Jews, who because of their ignorance of the times suffered the greatest error. For if they had heard the patriarch saying, “The ruler shall not depart from Judah, nor a leader from his thighs, until he comes to whom it is reserved,” and if they had carefully observed the times of [Christ’s] coming, they would not have fallen away from Christ and fallen into Antichrist. Just as Christ himself hinted this to them, saying, “I came in the name of my Father and you did not receive me; if another comes in his own name, you will receive him.” Do you see how great a transgression came from ignorance of the times?
From Homilies on John’s Gospel – Jews Rejected, Gentiles Received
For reasonably it was said to the Jews [that Christ would depart]. But why do you bring us into the same category with those ungrateful ones? Not at all. And why did he say, “As I said to the Jews“? He reminded them that he was not now predicting these things for the first time in the presence of troubles, but had foreknown them from the beginning, and the hearers themselves were witnesses that he said these things to the Jews as well.
From Homilies on John – On Christ’s Passion at Jewish Passover
The Only-Begotten Son of God, at the Passover of the Jews, when the moon had its fourteenth day, in the first month, on this fourteenth day, in the Passover of the Jews Christ suffered.
From Homilies on John – Jews Brought Christ to Pilate
Therefore Pilate, seeing this [that he was about to face danger], says, “Are you the King of the Jews?” Therefore Christ, not being ignorant, asks him, but wishing that the Jews be accused by him as well, says, “Did others tell you?” Pilate, showing this, said, “Am I a Jew? Your own nation and the chief priests delivered you to me. What have you done?” Here wishing to free himself. Then since he said, “Are you the king?” Jesus, reproving him, says, “For you heard this from the Jews.”
From Homilies on John – Jewish Malice Even at the Crucifixion
Since it was likely that there would be many mixed among the Jews because of the feast, so that no one would be ignorant of the charge, he pilloried the madness of the Jews in all languages. For they were even maligning him when he was crucified. And yet what harm did this do to you? None. For if he was mortal and weak and was going to be extinguished, why did you fear the letters saying that he is King of the Jews?
From Homilies on John – Fear of the Jews
[Joseph of Arimathea and Nicodemus] were held by the same fear [as the disciples], for he also was, as it says, “Hidden because of the fear of the Jews.” And one cannot say that he did this out of great contempt for them, but even though he was afraid, nevertheless he came forward. But John, though present and seeing him die, did nothing of this sort.
Note on the Text: These selections represent passages where Severian of Gabala addresses Jewish themes in his biblical commentaries and homilies. His works are preserved primarily in Greek in the Patrologia Graeca, often intermixed with genuine works of St. John Chrysostom. Severian’s style is characterized by rhetorical flourish and polemical vigor. The translations provided here are based on the Greek text, with reference to the Latin translations that appear alongside in the PG volumes.
Source: Patrologia Graeca – Severian of Gabala. Works in Patrologia Graeca, vols. 56, 59, 63, ed. J.P. Migne. Paris, 1859-1862. Translated from the Greek.