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ST. JOHN CHRYSTOSTOM

HOMILIES 68-78 ON THE GOSPEL ACCORDING TO ST. MATTHEW

[Translated by Rev. Sir George Prevost, Baronet, M.A.
of Oriel College, Oxford.]


HOMILY LXVIII: MATT. XXI. 33--44.

"Hear another parable. There was a certain householder, which planted a
vineyard, and hedged it round about, and digged a winepress, and built a
tower, and let it out to husbandmen, and went into a far country.(1) And
when the time of the fruit drew near, he sent his servants to receive the
fruits. And the husbandmen took the servants, and beat some, and killed
some, and stoned some. Again he sent other servants more than the first:
and they did unto them likewise. But last he sent unto them his son,
saying, It may be they will reverence my son. But when the husbandmen saw
the son, they said among themselves, This is the heir, come, let us kill
him, and let us seize on his inheritance. And they cast him out of the
vineyard, and slew him. When the Lord therefore of the vineyard cometh,
what will he do to those husbandmen? They say unto Him, He will miserably
destroy those wicked men, and will let out his vineyard to other
husbandmen, which shall render him the fruits in their seasons. Jesus saith
unto them, Did ye never read in the Scriptures, The Stone which the
builders rejected, the same is become the head of the corner?"(2)

   Many things doth 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.

   Therefore He putteth it after the former parable, that He may show even
hereby the charge to be greater, and highly unpardonable. How, and in what
way? That although they met with so much care, they were worse than harlots
and publicans, and by so much.

   And observe also both His great care, and the excessive idleness of
these men. For what pertained to the husbandmen, He Himself did, the
hedging it round about, the planting the vineyard, and all the rest, and He
left little for them to do; to take care of what was there, and to preserve
what was given to them. For nothing was left undone, but all accomplished;
and not even so did they gain, and this, when they had enjoyed such great
blessings from Him. For when they had come forth out of Egypt, He gave a
law, and set up a city, and built a temple, and prepared an altar.

   "And went into a far country;" that He bore long with them, not always
bringing the punishments close upon their sins; for by His going into a far
country,(1) He means His great long-suffering.

   And "He sent His servants," that is, the prophets, "to receive the
fruit;" that is, their obedience, the proof of it by their works. But they
even here showed their wickedness, not only by failing to give the fruit,
after having enjoyed so much care, which was the sign of idleness, but also
by showing anger towards them that came. For they that had not to give when
they owed, should not have been indignant, nor angry, but should have
entreated. But they not only were indignant, but even filled their hands
with blood, and while deserving punishment, themselves inflicted
punishment.

   Therefore He sent both a second, and a third company, both that the
wickedness of these might be shown, and the love towards man of Him who
sent them.

   And wherefore sent He not His Son immediately? In order that they might
condemn themselves for the things done to the others, and leave off their
wrath, and reverence Him when He came. There are also other reasons, but
for the present let us go on to what is next.

   But what means, "It may be they will reverence?" It is not the language
of one ignorant, away with the thought! but of one desiring to show the sin
to be great; and without any excuse. Since Himself knowing that they would
slay Him, He sent Him. But He saith, "They will reverence," declaring what
ought to have been done, that it was their duty to have reverenced Him.
Since elsewhere also He saith, "if perchance they will hear;"(2) not in
this case either being ignorant, but lest any of the obstinate should say,
that His prediction was the thing that necessitated their disobedience,
therefore He frames His expressions in this way, saying, "Whether they
will," and, "It may be." For though they had been obstinate towards His
servants, yet ought they to have reverenced the dignity of the Son.

   What then do these? When they ought to have run unto Him, when they
ought to have asked pardon for their offenses, they even persist more
strongly in their former sins, they proceed to add unto their pollutions,
forever throwing into the shade their former offenses by their later; as
also He Himself declared when He said, "Fill ye up the measure of your
fathers."(3) For from the first the prophets used to charge them with these
things, saying, "Your hands are full of blood;"(4) and, "They mingle blood
with blood;"(5) and, "They build up Sion with blood."(6)

   But they did not learn self-restraint, albeit they received this
commandment first, "Thou shalt not kill;" and had been commanded to abstain
from countless other things because of this, and by many and various means
urged to the keeping of this commandment.

   Yet, for all that, they put not away that evil custom; but what say
they, when they saw Him? Come, let us kill Him. With what motive, and for
what reason? what of any kind had they to lay to His charge, either small
or great? Is it that He honored you, and being God became man for your
sakes, and wrought His countless miracles? or that He pardoned your sins?
or that He called you unto a kingdom?

   But see together with their impiety great was their folly, and the
reason of His murder was full of much madness. "For let us kill Him," it is
said, "and the inheritance shall be ours."

   And where do they take counsel to kill Him? "Out of the vineyard."

   2. Seest thou how He prophesies even the place where He was to be
slain. "And they cast Him out, and slew Him."

   And Luke indeed saith, that He declared what these men should suffer;
and they said, "God forbid;" and He added the testimony [of Scripture]. For
"He beheld them, and said, What is it then that is written? The stone which
the builders rejected, the same is become the head of the corner; and
every; one that falleth upon it shall be broken."(1) But Matthew, that they
themselves delivered the sentence. But this is not a contradiction. For
indeed both things were done, both themselves passed the sentence against
themselves; and again, when they perceived what they had said, they added,
"God forbid;" and He set up the prophet against them, persuading them that
certainly this would be.

   Nevertheless, not even so did He plainly reveal the Gentiles, that He
might afford them no handle, but signified it darkly by saying, "He will
give the vineyard to others." For this purpose then did He speak by a
parable, that themselves might pass the sentence, which was done in the
case of David also, when He passed judgment on the parable of Nathan. But
do thou mark, I pray thee, even hereby how just is the sentence, when the
very persons that are to be punished condemn themselves.

   Then that they might learn that not only the nature of justice requires
these things, but even from the beginning the grace of the Spirit had
foretold them, and God had so decreed, He both added a prophecy, and
reproves them in a way to put them to shame, saying, "Did ye never read,
The stone which the builders rejected, the same is become the head of the
corner? this is the Lord's doing, and it is marvellous in our eyes;" by all
things showing, that they should be cast out for unbelief, and the Gentiles
brought in. This He darkly intimated by the Canaanitish woman also; this
again by the ass, and by the centurion, and by many other parables; this
also now.

   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 saith, "They that build the wall, and daub it with untempered
mortar."(2) But how did they reject Him? By saying, "This man is not of
God;(3) This man deceiveth the people;"(4) and again, "Thou art a
Samaritan, and hast a devil."(5)

   Then, that they might know that the penalty is not limited to their
being cast out, He added the punishments also, saying, "Every one that
falleth on this stone, shall be broken; but upon whomsoever it shall fall,
it shall grind him to powder."(6) He speaks here of two ways of
destruction, one from stumbling and being offended; for this is, "Whosoever
falleth on this stone:" but another from their capture, and calamity, and
utter destruction, which also He clearly foretold, saying, "It will grind
him to powder." By these words He darkly intimated His own resurrection
also.

   Now the Prophet Isaiah saith, that He blames the vineyard, but here He
accuses in particular the rulers of the people. And there indeed He saith,
"What ought I to have done to my vineyard, that I did not;"(7) and
elsewhere again, "What transgression have your fathers found in me?"(8) And
again, "O my people, what have I done unto thee? and wherein have I grieved
thee?"(9) showing their thankless disposition, and that when in the
enjoyment of all things, they requited it by the contraries; but here He
expresses it with yet greater force. For He cloth not plead, Himself,
saying, "What ought I to have done that I have not done?" but brings in
themselves to judge, that nothing hath been wanting, and to condemn
themselves. For when they say, "He will miserably destroy those wicked men,
and will let out the vineyard to other husbandmen," they say nothing else
than this, publishing their sentence with much greater force.

   With this Stephen also upbraids them, which thing most of all stung
them, that having enjoyed always much providential care, they requited
their benefactor with the contraries, which very thing itself was a very
great sign, that not the punisher, but the punished, were the cause of the
vengeance brought upon them.

   This here likewise is shown, by the parable, by the prophecy. For
neither was He satisfied with a parable only, but added also a twofold
prophecy, one David's, the others from Himself.

   What then ought they to have done on hearing these things? ought they
not to have adored, to have marvelled at the tender care, that shown
before, that afterwards? But if by none of these things they were made
better, by the fear of punishment at any rate ought they not to have been
rendered more temperate?

   But they did not become so, but what do they after these things? "When
they had heard it," it is said, "they perceived that He spake of them. And
when they sought to lay hands on Him, they were afraid because of the
multitudes, for they took Him for a prophet."(1) For they felt afterwards
that they themselves were intimated. Sometimes indeed, when being seized,
He withdraws through the midst of them, and is not seen; and sometimes
while appearing to them He lays a check upon their laboring eagerness; at
which indeed men marveled, and said, "Is not this Jesus? Lo, He speaketh
boldly, and they say nothing unto Him."(2) But in this instance, forasmuch
as they were held in restraint by the fear of the multitude, He is
satisfied with this, and doth not work miracles, as before, withdrawing
through the midst, and not appearing. For it was not His desire to do all
things in a superhuman way, in order that the Dispensation(3) might be
believed.

   But they, neither by the multitude, nor by what had been said, were
brought to a sound mind; they regarded not the prophet's testimony, nor
their own sentence, nor the disposition of the people; so entirely had the
love of power and the lust of vainglory blinded them, together with the
pursuit of things temporal.

   3. For nothing so urges men headlong and drives them down precipices,
nothing so makes them fail of the things to come, as their being riveted to
these decaying things. Nothing so surely makes them enjoy both the one and
the other, as their esteeming the things to come above all. For, "Seek ye,"
saith Christ, "the kingdom of God, and all these things shall be added unto
you."(4) And indeed, even if this were not joined, not even in that case
ought we to aim at them. But now in obtaining the others, we may obtain
these two; and not even so are some persuaded, but are like senseless
stones, and pursue shadows of pleasure. For what is pleasant of the things
in this present life? what is delightful? For with greater freedom do I
desire to discourse with you to-day; but suffer it, that ye may learn that
this life which seems to you to be a galling and wearisome life, I mean
that of the monks and of them that are crucified, is far sweeter, and more
to be desired than that which seems to be easy, and more delicate.

   And of this ye are witnesses, who often have asked for death, in the
reverses and despondencies that have overtaken you, and have accounted
happy them that are in mountains, them that are in caves, them that have
not married, them that live the unworldly life; ye that are engaged in
crafts, ye that are in military services, ye that live without object or
rules, and pass your days at the theatres and orchestras. For of these,
although numberless fountains of pleasures and mirth seem to spring up, yet
are countless darts still more bitter brought forth.

   For if any one be seized with a passion for one of the damsels that
dance there, beyond ten thousand marches, beyond ten thousand journeys from
home, will he undergo a torture more grievous, being in a more miserable
state than any besieged city.

   However, not to inquire into those things for the present, having left
them to the conscience of those that have been taken captive, come let us
discourse of the life of the common sort of men, and we shall find the
difference between either of these kinds of life as great as between a
harbor, and a sea continually beaten about with winds.

   And observe from their retreats at once the first signs of their
tranquillity. For they have fled from market places, and cities, and the
tumults amidst men, and have chosen the life in mountains, that which hath
nothing in common with the things present, that which undergoes none of the
ills of man, no worldly sorrows, no grief, no care so great, no dangers, no
plots, no envy, no jealousy, no lawless lusts, nor any other thing of this
kind.

   Here already they meditate upon the things of the kingdom, holding
converse with groves, and mountains, and springs, and with great quietness,
and solitude, and before all these, with God. And from all turmoil is their
cell pure, and from every passion and disease is their soul free, refined
and light, and far purer than the finest air.

   And their work is what was Adam's also at the beginning and before his
sin, when he was clothed with the glory, and conversed freely with God, and
dwelt in that place that was full of great blessedness. For in what respect
are they in a worse state than he, when before his disobedience he was set
to till the garden? Had he no worldly care? But neither have these. Did he
talk to God with a pure conscience? this also do these; or rather they have
a greater confidence than he, inasmuch as they enjoy even greater grace by
the supply of the Spirit.

   Now ye ought indeed by the sight to take in these things; but forasmuch
as ye are not willing, but pass your time in turmoils and in markets, by
word at least let us teach you, taking one part of their way of living (for
it is not possible to go over their whole life). These that are the lights
of the world, as soon as the sun is up, or rather even long before its
rise, rise up from their bed, healthy, and wakeful, and sober (for neither
cloth any sorrow and care, nor headache, and toil, and multitude of
business, nor any other such thing trouble them, but as angels live they in
Heaven); having risen then straightway from their bed cheerful and glad,
and having made one choir, with their conscience bright, with one voice
all, like as out of one mouth, they sing hymns unto the God of all,
honoring Him and thanking Him for all His benefits, both particular, and
common.(1)

   So that if it seem good, let us leave Adam, and inquire what is the
difference between the angels and this company of them who on earth sing
and say, "Glory to God in the highest, and on earth peace, good will
towards men."(2)

   And their dress is suitable to their manliness. For not indeed, like
those with trailing garments, the enervated and mincing, are they dressed,
but like those blessed angels, Elijah, Elisha, John, like the apostles;
their garments being made for them, for some of goat's hair, for some of
camel's hair, and there are some for whom skins suffice alone, and these
long worn.

   Then, after they have said those songs, they bow their knees, and
entreat the God who was the object of their hymns for things, to the very
thought of which some do not easily arrive. For they ask nothing of things
present, for they have no regard for these, but that they may stand with
boldness before the fearful judgment-seat, when the Only-Begotten Son of
God is come to judge quick and dead, and that no one may hear the tearful
voice that saith, "I know you not," and that with a pure conscience and
many good deeds they may pass through this toilsome life, and sail over the
angry sea with a favorable wind. And he leads them in their prayers, who is
their Father, and their ruler.

   After this, when they have risen up and finished those holy and
continual prayers, the sun being risen, they depart each one to their work,
gathering thence a large supply for the needy.

   4. Where now are they who give themselves to devilish choirs, and
harlot's songs, and sit in theatres? For I am indeed ashamed to make
mention of them; nevertheless, because of your infirmity it is needful to
do even this. For Paul too saith, "Like as ye have yielded your members
servants to uncleanness, even so now yield your members servants to
righteousness unto holiness.(3)

   Come let us also therefore compare the company that is made up of
harlot women, and prostituted youths on the stage, and this same that
consists of these blessed ones in regard of pleasure, for which most of
all, many of the careless youths are taken in their snares. For we shall
find the difference as great as if any one heard angels singing above that
all-harmonious melody of theirs, and dogs and swine howling and grunting on
the dunghill. For by the mouths of these Christ speaketh, by their
tongues(4) the devil.

   But is the sound of pipes joined to them with unmeaning noise, and
unpleasing show, when cheeks are puffed out, and their strings stretched to
breaking? But here the grace of the Spirit pours forth a sound, using,
instead of flute or lyre or pipes, the lips of the saints.

   Or rather, whatever we may say, it is not possible to set forth the
pleasure thereof, because of them that are riveted to their clay, and their
brick-making? Therefore I would even wish to take one of those who are mad
about these matters, and to lead him off there, and to show him the choir
of those saints, and I should have no more need for these words.
Nevertheless, though we speak unto miry ones, we will try, though by word,
still by little and little, to draw them out of the slime and the fens. For
there the hearer receives straightway the fire of illicit love; for as
though the sight of the harlot were not enough to set the mind on fire,
they add the mischief also from the voice; but here even should the soul
have any such thing, it lays it aside straightway. But not their voice
only, nor their countenance, but even their clothes do more than these
confound the beholders. And should it be some poor man of the grosser and
heedless sort, from the sight he will cry out ten thousand times in bitter
despair, and will say to himself, "The harlot, and the prostituted boy,
children of cooks and cobblers, and often even of slaves live in such
delicacy, and I a freeman, and born of freemen, choosing honest labor, am
not able so much as to imagine these things in a dream;" and thus he will
go his way inflamed with discontent.

   But in the case of the monks there is no such result, but rather the
contrary altogether. For when he shall see children of rich men and
descendants of illustrious ancestors clothed in such garments as not even
the lowest of the poor, and rejoicing in this, consider how great a
consolation against poverty he will receive as he goes away. And should he
be rich, he returns sobered, become a better man. Again in the theatre,
when they see the harlot clothed with golden ornaments, while the poor man
will lament, and bemoan, seeing his own wife having nothing of the kind,
the rich will in consequence of this spectacle contemn and despise the
partners of their home. For when the harlot present to the beholders garb
and look, and voice and step, all luxurious, they depart set on fire, and
enter into their own houses, thenceforth captives.

   Hence the insults, and the affronts, hence the enmities, the wars, the
daily deaths; hence to them that are taken captive, life is insupportable,
and the partner of their home thenceforth unpleasing, and their children
not as much objects of affection, and all things in their houses turned
upside down, and after that they seem to be thrown into disorder by the
very sunbeam.

   But not from these choirs does any such dissatisfaction arise, but the
wife will receive her husband quiet and meek, freed from all unlawful lust,
and will find him more gentle to her than before this. Such evil things
doth that choir bring forth, but this good things the one making wolves of
sheep, this lamb: of wolves. But as yet we have perhaps said nothing
hitherto touching the pleasure.

   And what could be more pleasant than not to be troubled or grieved in
mind, neither to despond and groan? Nevertheless, let us carry on our
discourse still further, and examine the enjoyment of either kind of song
and spectacle; and we shall see the one indeed continuing until evening, so
long as the spectator sits in the theatre, but after this paining him more
grievously than any sting; but in the other case forever vigorous in the
souls of them that have beheld it. For as well the fashion of the men, and
the delightfulness of the place, and the sweetness of their manner of life,
and the purity, of their rule, and the grace of that most beautiful and
spiritual song they have for ever infixed in them. They at least who are in
continual enjoyment of those havens, thenceforth flee as from a tempest,
from the tumults of the multitude.

   But not when singing only, and praying, but also when riveted to their
books, they are a pleasing spectacle to the beholders. For after they have
ended the choir, one takes Isaiah and discourses with him, another
converses with the apostles, and another goes over the labors of other men,
and seeks wisdom concerning God, concerning this universe, concerning the
things that are seen, concerning the things that are not seen, concerning
the objects of sense, and the objects of intellect, concerning the vileness
of this present life, and the greatness of that to come.

   5. And they are fed on a food most excellent, not setting before
themselves cooked flesh of beasts; but oracles of God, beyond honey and the
honey comb, a honey marvellous, and far superior to that whereon John fed
of old in the wilderness. For this honey no wild bees collect, settling on
the flowers, neither do lay it up in hives digesting the dew, but the grace
of the Spirit forming it, layeth it up in the souls of the saints, in the
place of honeycombs, and hives, and pipes, so that he that will may eat
thereof continually in security. These bees then they also imitate, and
hover around the honeycombs of those holy books, reaping therefrom great
pleasure.

   And if thou desirest to learn about their table, be near it, and thou
shalt see them bursting forth(1) with such things, all gentle and sweet,
and full of a spiritual fragrance. No foul word can those spiritual mouths
bring forth, nothing of foolish jesting, nothing harsh, but all worthy of
Heaven. One would not be wrong in comparing the mouths of them that crawl
about in the market places, and are mad after worldly things, to ditches of
some mire; but the lips of these to fountains flowing with honey, and
pouring forth pure streams.

   But if any felt displeased that I have called the mouths of the
multitude ditches of some mire, let him know that I have said it, sparing
them very much. For Scripture hath not used this measure, but a comparison
far stronger. "For adder's poison," it is said, "is under their lips,(2)
and their throat is an open sepulchre." But theirs are not so, but full of
much fragrance.

   And their state here is like this, but that hereafter what speech can
set before us? what thought shall conceive? the portion of angels, the
blessedness unspeakable, the good things untold?

   Perchance some are warmed now, and have been moved to a longing after
this good rule of life. But what is the profit, when whilst ye are here
only, ye have this fire; but when ye have gone forth, ye extinguish the
flame, and this desire fades. How then, in order that this may not be?
While this desire is warm in you, go your way unto those angels, kindle it
more. For the account that we give will not be able to set thee on fire,
like as the sight of the things. Say not, I will speak with my wife, and I
will settle my affairs first. This delay is the beginning of remissness.
Hear, how one desired to bid farewell to them at his house,(1) and the
prophet suffered him not. And why do I say, to bid farewell? The disciple
desired to bury his father,(2) and Christ allowed not so much as this. And
yet what thing seems to thee to be so necessary as the funeral of a father?
but not even this did He permit.

   Why could this have been? Because the devil is at hand fierce, desiring
to find some secret approach; and though it be but a little hindrance or
delay he takes hold of, he works a great remissness. Therefore one
adviseth, "Put not off from day to day."(3) For thus shalt thou be able to
succeed in most things, thus also shall the things in thine house be well
ordered for thee. "For seek ye," it is said, "the kingdom of God, and all
these things shall be added unto you."(4) For if we establish in great
security them that overlook their own interests, and prefer the care of
ours, much more doth God, who even without these things hath a care for us,
and provides for us.

   Be not thoughtful then about thine interests, but leave them to God.
For if thou art thoughtful about them, thou art thoughtful as a man; but if
God provide, He provides as God. Be not so thoughtful about them as to let
go the greater things, since then He will not much provide for them. In
order therefore that He may fully provide for them, leave them to Him
alone. For if thou also thyself takest them in hand, having let go the
things spiritual, He will not make much provision for them.

   In order then that both these things may be well disposed for thee, and
that thou mayest be freed from all anxiety, cleave to the things spiritual,
overlook the things of the world; for in this way thou shalt have earth
also with heaven, and shalt attain unto the good things to come, by the
grace and love towards man of our Lord Jesus Christ, to whom be glory and
might world without end. Amen.


HOMILY LXIX: MATT. XXII. 1-14.

"And Jesus answered and spake again(1) in parables. The kingdom of Heaven
is like unto a certain king, which made a marriage(2) for his son; and sent
forth his servants to call them which were bidden to the wedding; and they
would not come. Again, he sent forth other servants, saying, Tell them
which are bidden, I have prepared my dinner; my oxen and my fatlings are
killed, and all things are ready; come unto the marriage. But they made
light of it, and went their ways, one to his farm, another to his
merchandise: and the remnant took his servants, and entreated them
spitefully, and slew them."(3)

   Seest thou both in the former parable and in this the difference
between the Son and the servants? Seest thou 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 hath 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 was 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.

   What then could be more ungrateful than they, when being bidden to a
marriage they rush away? For who would not choose to come to a marriage,
and that a King's marriage, and of a King making a marriage for a Son?

   And wherefore is it called a marriage? one may say. That thou mightest
learn God's tender care, His yearning towards us, the cheerfulness of the
state of things, that there is nothing sorrowful there, nor sad, but all
things are full of spiritual joy: Therefore also John calls Him a
bridegroom, therefore Paul again saith, "For I have espoused you to one
husband;"(1) and, "This is a great mystery, but I speak concerning Christ
and the Church."(2)

   Why then is not the bride said to be espoused to Him, but to the Son?
Because she that is espoused to the Son, is espoused to the Father. For it
is indifferent in Scripture that the one or the other should be said,
because of the identity(3) of the substance.

   Hereby He proclaimed the resurrection also. For since in what went
before He had spoken of the death, He shows that even after the death, then
is the marriage, then the bridegroom.

   But not even so do these become better men nor more gentle, than which
what can be worse? For this again is a third accusation. The first that
they killed the prophets; then the son; afterwards that even when they had
slain Him, and were bidden unto the marriage of Him that was slain, by the
Very one that was slain, they come not, but feign excuses, yokes of oxen,
and pieces of ground, and wives. And yet the excuses seem to be reasonable;
but hence we learn, though the things which hinder us be necessary, to set
the things spiritual at a higher price than all.

   And He not suddenly, but a long time before. For, "Tell," He saith,
"them that are bidden;" and again, "Call them that were bidden;" which
circumstance makes the charge against them heavier. And when were they
bidden? By all the prophets; by John again; for unto Christ he would pass
all on, saying, "He must increase, I must decrease;"(4) by the Son Himself
again, "Come unto me, all ye that labor and are heavy laden, and I will
refresh you;"(5) and again, "If any man thirst, let him come unto me, and
drink."(6)

   But not by words only, but also by actions did He bid them, after His
ascension by Peter, and those with him. "For He that wrought effectually in
Peter," it is said, "to the apostleship of the circumcision, was mighty
also in me towards the Gentiles."(7)

   For since on seeing the Son, they were wroth and slew Him, He bids them
again by His servants. And unto what cloth He bid them? Unto labors, and
toils, and sweat? Nay but unto pleasure. For, "My oxen," He saith, "and my
fatlings are killed." See how complete His banquet? how great His
munificence.

   And not even this shamed them, but the more long-suffering He showed,
so much the more were they hardened. For not for press of business, but
from "making light of they did not come.

   "How then do some bring forward marriages, others yokes of oxen? these
things surely are of want of leisure."

   By no means, for when spiritual things call us, there is no press of
business that has the power of necessity.

   And to me they seem moreover to make use of these excuses, putting
forward these things as cloke for their negligence, And not this only is
the grievous thing, that they came not, but also that which is a far more
violent and furious act, to have even beaten them that came, and to have
used them despitefully, and to have slain them; this is worse than the
former. For those others came, demanding produce and fruits, and were
slain; but these, bidding them to the marriage of Him that had been slain
by them, and these again are murdered.

   What is equal to this madness? This Paul also was laying to their
charge, when he said, "Who both killed the Lord, and their own prophets,
and have persecuted us."(1)

   Moreover, that they may not say, "He is an adversary of God, and
therefore we do not come," hear what they say who are bidding them; that it
is the father who is making the marriage, and that it is He who is bidding
them.

   What then did He after these things? Since they were not willing to
come, yea and also slew those that came unto them; He burns up their
cities, and sent His armies and slew them.

   And these things He saith, declaring beforehand the things that took
place under Vespasian and Titus, and that they provoked the father also, by
not believing in Him; it is the father at any rate who was avenging.

   And for this reason let me add, not straightway after Christ was slain
did the capture take place, but after forty years, that He might show His
long suffering, when they had slain Stephen, when they had put James to
death, when they had spitefully entreated the apostles.

   Seest thou the truth of the event, and its quickness? For while John
was yet living, and many other of them that were with Christ, these things
came to pass, and they that had heard these words were witnesses of the
events.

   See then care utterable. He had planted a vineyard; He had done all
things, and finished; when His servants had been put to death, He sent
other servants; when those had been slain, He sent the son; and when He was
put to death, He bids them to the marriage. They would not come, After this
He sends other servants, and they slew these also.

   Then upon this He slays them, as being incurably diseased. For that
they were incurably diseased, was proved not by their acts only, but by the
fact, that even when harlots and publicans had believed, they did these
things. So that, not by their own crimes alone, but also from what others
were able to do aright, these men are condemned,

   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 ye and make disciples of all nations."(2) We would say, that
both before the crucifixion, and after the crucifixion, they addressed
themselves to them first. For both before the crucifixion, He saith to
them, "Go to the lost sheep of the house of Israel;"(3) 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, "ye shall receive
power," saith He, "after that the Holy Ghost is come upon you, and ye shall
be witnesses unto me both in Jerusalem, and in all Judaea, and unto the
uttermost part of the earth;"(4) and Paul again, "He that wrought
effectually in Peter to the apostleship of the circumcision, was mighty in
me also toward the Gentiles."(5) 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 ye shall find,"
saith 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 Judaea;
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 ye judge yourselves
unworthy, lo, we turn to the Gentiles.(6)

   Therefore Christ also saith, "The wedding is ready, but they which were
bidden were not worthy."

   He knew this indeed even before, but that He might leave them no
pretext of a shameless sort of contradiction, although He knew it, to them
first He both came and sent, both stopping their mouths, and teaching us to
fulfill all our parts, though no one should derive any profit.

   Since then they were not worthy, go ye, saith He, into the highways,
and as many as ye shall find, bid; both the common sort, and the outcasts.
For because He had said in every way.(7) "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.

   Then in order that not even these should put confidence in their faith
alone, He discourses unto them also concerning the judgment to be passed
upon wicked actions; to them that have not yet believed, of coming unto Him
by faith, and to them that have believed, of care with respect to their
life. For the garment is life and practice.

   And yet the calling was of grace; wherefore then doth He take a strict
account? Because although to be called and to be cleansed was of grace,
yet, when called and clothed in clean garments, to continue keeping them
so, this is of the diligence of them that are called.

   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 thou hast enjoyed far greater benefits. For what
things were being prepared for them throughout all their time, these thou
hast received at once, not being worthy. Wherefore Paul also saith, "And
that the Gentiles might glorify God for His mercy."(1) For what things were
due to them, these thou hast received.

   Wherefore also great is the punishment appointed for them that have
been remiss. For as they did despite by not coming, so also thou by thus
sitting down with a corrupt life. For to come in with filthy garments is
this namely, to depart hence having one's life impure; wherefore also he
was speechless.

   Seest thou how, although the fact was so manifest, He doth not punish
at once, until he himself, who has sinned, has passed the sentence? For by
having nothing to reply he condemned himself, and so is taken away to the
unutterable torments.

   For do not now, on hearing of darkness, suppose he is punished by this,
by sending into a place where there is no light only, but where" there is
"also" weeping and gnashing of teeth."(2) And this He saith, indicating the
intolerable pains.

   Hear ye, as many as having partaken of the mysteries, and having been
present at the marriage, clothe your souls with filthy deeds Hear whence ye
were called.

   From the highway. Being what? Lame and halt in soul, which is a much
more grievous thing than the mutilation of the body. Reverence the love of
Him, who called you, and let no one continue to have filthy garments, but
let each of you busy himself about the clothing of your soul.

   Hear, ye women; hear, ye men; we need not these garments that are
bespangled with gold, that <I>adorn our outward parts<I>,(3) but those
others, that adorn the inward. Whilst we have these former, it is difficult
to put on those latter. It is not possible at the same time to deck both
soul and body. It is not possible at the same time both to serve mammon,
and to obey Christ as we ought.

   Let us put off us therefore this grievous tyranny. For neither if any
one were to adorn thy house by hanging it with golden curtains, and were to
make thee sit there in rags, naked, wouldest thou endure it with meekness.
But lo, now thou doest this to thyself, decking the house of thy soul, I
mean the body, with curtains beyond number, but leaving the soul itself to
sit in rags. Knowest thou not that the king ought to be adorned more than
the city? so therefore while for the city hangings are prepared of linen,
for the king there is a purple robe and a diadem. Even so do thou wrap the
body with a much meaner dress, but the mind do thou clothe in purple, and
put a crown on it, and set it on a high and conspicuous chariot. For now
thou art doing the opposite, decking the city in various ways, but
suffering the king, the mind, to be dragged bound after the brute passions.

   Rememberest thou not, that thou art bidden to a marriage, and to God's
marriage? Considerest thou not how the soul that is bidden ought to enter
into those chambers, clad, and decked with fringes of gold.

   3. Wilt thou that I show thee them that are clad thus, them that have
on a marriage garment?

   Call to mind those holy persons, of whom I discoursed to you of late,
them that wear garments of hair, them that dwell in the deserts. These
above all are the wearers of the garments of that wedding; this is evident
from hence, that how many soever purple robes thou weft to give them, they
would not choose to receive them; but much as a king, if any one were to
take the beggar's rags, and exhort him to put them on, would abhor the
clothing, so would those persons also his purple robe. And from no other
cause have they this feeling, but because of knowing the beauty of their
own raiment. Therefore even that purple robe they spurn like the spider's
web. For these things hath their sackcloth taught them; for indeed they are
far more exalted and more glorious than the very king who reigns.

   And if thou wert able to open the doors of the mind, and to look upon
their soul, and all their ornaments within, surely thou wouldest fall down
upon the earth, not bearing the glory of their beauty, and the splendor of
those garments, and the lightning brightness of their conscience.

   For we could tell also of men of old, great and to be admired; but
since visible examples lead on more those of grosset souls, therefore do I
send you even to the tabernacles of those holy persons. For they have
nothing sorrowful, but as if in heaven they had pitched their tents, even
so are they encamped far off the wearisome things of this present life, in
campaign against the devils; and as in choirs, so do they war against him.
Therefore I say, they have fixed their tents, and have fled from cities,
and markets, and houses. For he that warreth cannot sit in a house, but he
must make his habitation of a temporary kind, as on the point of removing
straightway, and so dwell. Such are all those persons, contrary to us. For
we indeed live not as in a camp, but as in a city at peace.

   For who in a camp ever lays foundation, and builds himself a house,
which he is soon after to leave? There is not one; but should any one
attempt it, he is put to death as a traitor. Who in a camp buys acres of
land, and makes for himself trades? There is not one, and very reasonably.
"For thou art come here," they would say, "to fight, not to traffic; why
then dost thou trouble thyself about the place, which in a little time thou
wilt leave? When we are gone away to our country, do these things."

   The same do I now say to thee also. When we have removed to the city
that is. above, do these things: or rather thou wilt have no need of labors
there; after that the king will do all things for thee. But here it is
enough to dig a ditch round only, and to fix a palisade, but of building
houses there is no need.

   Hear what was the life of the Scythians, that lived in their wagons,
such, as they say, are the habits of the shepherd tribes. So ought
Christians to live; to go about the world, warring against the devil,
rescuing the captives held in subjection by him, and to be in freedom from
all worldly things.

   Why preparest thou a house, O man, that thou mayest bind thyself more?
Why dost thou bury a treasure, and invite the enemy against thyself? Why
dost thou compass thyself with walls, and prepare a prison for thyself?

   But if these things seem to thee to be hard, let us go away unto the
tents of those men, that by their deeds we may learn the easiness thereof.
For they having set up huts, if they must depart from these, depart like as
soldiers, having left their camp in peace. For so likewise are they
encamped, or rather even much more beautifully.

   For indeed it is more pleasant to behold a desert containing huts of
monks in close succession, than soldiers stretching the canvas in a camp,
and fixing spears, and suspending from the point of the spears saffron
garments,(1) and a multitude of men having heads of brass, and the bosses
of the shields glistening much, and men armed all throughout with steel.
and royal courts hastily made, and ground levelled far, and men dining and
piping. For neither is this spectacle so delightful as that of which I now
speak.

   For if we were to go away into the wilderness, and look at the tents of
Christ's soldiers, we shall see not canvas stretched, neither points of
spears, nor golden garments making a royal pavilion; but like as if any one
upon an earth much larger than this earth, yea infinite, had stretched out
many heavens, strange and awful would be the sight he showed; even so may
one see here.

   For in nothing are their lodging-places in a condition inferior to the
heavens; for the angels lodge with them, and the Lord of the angels. For if
they came to Abraham, a man having a wife, and bringing up children,
because they saw him hospitable; when they find much more abundant virtue,
and a man delivered from the body, and in the flesh disregarding the flesh,
much more do they tarry there, and celebrate the choral feast that becomes
them. For there is moreover a table amongst them pure from all
covetousness, and full of self-denial.

   No streams of blood are amongst them, nor cutting up of flesh, nor
heaviness of head, nor dainty cooking, neither are there unpleasing smells
of meat amongst them, nor disagreeable smoke, neither runnings and tumults,
and disturbances, and wearisome clamors; but bread and water, the latter
from a pure fountain, the former from honest labor. But if any time they
should be minded to feast more sumptuously, their sumptuousness consists of
fruits, and greater is the pleasure there than at royal tables. There is no
fear there, or trembling; no ruler accuses, no wife provokes, no child
casts into sadness, no disorderly mirth dissipates, no multitude of
flatterers puffs up; but the table is an angel's table free from all such
turmoil.

   And for a couch they have grass only beneath them, like as Christ did
when making a dinner in the wilderness. And many of them do this, not being
even under shelter, but for a roof they have heaven, and the moon instead
of the light of a candle, not wanting oil, nor one to attend to it; on them
alone does it shine worthily from on high.

   4. This table even angels from heaven beholding are delighted and
pleased. For if over one sinner that repenteth they rejoice, over so many
just men imitating them, what will they not do? There are not master and
slave; all are slaves, all free men. And do not think the saying to be a
dark proverb, for they are indeed slaves one of another, and masters one of
another.

   They have no occasion to be in sadness when evening has overtaken them,
as many men feel, revolving the anxious thoughts that spring from the evils
of the day. They have no occasion after their supper to be careful about
robbers, and to shut the doors, and to put bars against them, neither to
dread the other ills, of which many are afraid, extinguishing their candles
with strict care, lest a spark anywhere should set the house on fire.

    And their conversation again is full of the whereof we discourse, that
are nothing to us; such a one is made governor, such a one has ceased to be
governor; such a one is dead, and another has succeeded to the inheritance,
and all such like, but always about the things to come do they speak and
seek wisdom; and as though dwelling in another world, as though they had
migrated unto heaven itself, as living there, even so all their
conversation is about the things there, about Abraham's bosom, about the
crowns of the saints, about the choiring with Christ; and of things present
they have neither any memory nor thought, but like as we should not deign
to speak at all of what the ants do in their holes and clefts; so neither
do they of what we do; but about the King that is above, about the war in
which they are engaged, about the devil's crafts, about the good deeds
which the saints have achieved.

   Wherein therefore are we different from ants, when compared with them?
For like as they care for the things of the body, so also do we; and would
it were for these alone: but now it is even for things far worse. For not
for necessary things only do we care like them, but also for things
superfluous. For those insects pursue a business free from all blame, but
we follow after all covetousness, and not even the ways of ants do we
imitate, but the ways of wolves, but the ways of leopards, or rather we are
even worse than these. For to them nature has assigned that they should be
thus fed, but us God hath honored with speech, and a sense of equity,(1)
and we are become worse than the wild beasts.

   And whereas we are worse than the brutes, those men are equal to the
angels, being strangers and pilgrims as to the things here; and all things
in them are made different from us, clothing, and food, and house, and
shoes, and speech. And if any one were to hear them conversing and us, then
he would know full well, how they indeed are citizens of heaven, but we are
not worthy so much as of the earth.

   So that therefore, when any one invested with rank is come unto them,
then is all inflated pride found utterly vain. For the laborer there, and
he that hath no experience of worldly affairs, sits near him that is a
commander of troops, and prides himself on his authority, upon the grass,
upon a mean cushion. For there are none to extol him, none to puff him up;
but the same result takes place, as if any one were to go to a goldsmith,
and a garden of roses, for he receives some brightness from the gold and
from the roses; so they too, gaining a little from the splendor of these,
are delivered from their former arrogance. And like as if any were to go
upon a high place, though he be exceedingly short, he appears high; so
these too, coming unto their exalted minds, appear like them, so long as
they abide there, but when they are gone down are abased again, on
descending from that height.

   A king is nothing amongst them, a governor is nothing; but like as we,
when children are playing at these things, laugh; so do they also utterly
spurn the inflamed pride of them who strut without. And this is evident
from hence, that if any one would give them a kingdom to possess in
security, they would never take it; yet they would take it, unless their
thoughts were upon what is greater than it, unless they accounted the thing
to be but for a season.

   What then? Shall we not go over unto blessedness so great? Shall we not
come unto these angels; shall we not receive clean garments, and join in
the ceremonies of this wedding feast; but shall we continue begging, in no
respect in a better condition than the poor in the streets, or rather in a
state far worse and more wretched? For much worse than these are they that
are rich in evil ways, and it is better to beg than to spoil, for the one
hath excuse, but the other brings punishment; and the beggar in no degree
offends God, but this other both men and God; and undergoes the labors of
rapine, but all the enjoyment thereof other men often reap.

   Knowing then these things, let us lay aside all covetousness, and covet
the things above, with great earnestness "taking the kingdom by force."(1)
For it cannot be, it cannot be that any one who is remiss should enter
therein.

   But God grant that we all having become earnest, and watchful may
attain thereto, by the grace and love towards man of our Lord Jesus Christ,
to whom be glory and might, world without end. Amen.


HOMILY LXX: MATT. XXII. 15.

"Then went the Pharisees, and took counsel how they might entangle Him in
His talk."

   THEN. When? When most of all they ought to have been moved to
compunction, when they should have been amazed at His love to man, when
they should have feared the things to come, when from the past they ought
to have believed touching the future also. For indeed the things that had
been said cried aloud in actual fulfillment I mean, that publicans and
harlots believed, and prophets and righteous men were slain, and from these
things they ought not to have gainsaid touching their own destruction, but
even to believe and to be sobered.

   But nevertheless not even so do their wicked acts cease, but travail
and proceed further. And forasmuch as they could not lay hands. on Him (for
they feared the multitude), they took another way with the intention of
bringing Him into danger, and making Him guilty of crimes against the
state.

   For "they sent out unto Him their disciples with the Herodians saying,
Master, we know that thou art true, and teachest the way of God in truth,
neither carest thou for any man; for thou regardest not the person of men.
Tell us therefore, What thinkest thou? Is it lawful to give tribute unto
C�sar or not?(1)

   For they were now tributaries, their state having passed under the rule
of the Romans. Forasmuch then as they saw that Theudas and Judas(2) with
their companies for this cause were put to death, as having prepared for a
revolt, they were minded to bring Him too by these words into such a
suspicion. Therefore they sent both their own disciples, and Herod's
soldiers, digging, as they thought, a precipice on either side, and in
every direction setting the snare, so that, whatever He should say, they
might lay hold of it; and if He should answer in favor of the Herodians,
themselves might find fault with Him, but if in their favor, the others
should accuse Him. And yet He had given the didrachmas,(3) but they knew
not that.

   And in either way indeed they expected to lay hold of Him; but they
desired rather that He should say something against the Herodians.
Wherefore they send their disciples also to urge. Him thereto by their
presence, that they might deliver Him to the governor as an usurper. For
this Luke also intimates and shows, by saying, that they asked also in the
presence of the multitude, so that the testimony should be the stronger.

   But the result was altogether opposite; for in a larger body of
spectators they afforded the demonstration of their folly.

   And see their flattery, and their hidden craft. "We know," their words
are, "that Thou art true." How said ye then, "He is a deceiver," and
"deceiveth the people," and "hath a devil," and "is not of God?"(4) how a
little while before did ye devise to slay Him?

   But they are at everything, whatsoever their craft against Him may
suggest. For since, when a little before they had said in self will, "By
what authority doest Thou these things?"(1) they did not meet with an
answer to the question, they look to puff Him up by their flattery, and to
persuade Him to say something against the established laws, and opposed to
the prevailing government.

   Wherefore also they testify the truth unto Him, confessing what was
really so, nevertheless, not with an upright mind, nor willingly; and add
thereto, saying, "Thou carest not for any man." See how plainly they are
desiring to urge Him to these sayings, that would make Him both offend
Herod, and incur the suspicion of being an usurper, as standing up against
the laws, so that they might punish Him, as a mover of sedition, and an
usurper. For in saying, "Thou carest not for any man," and, "Thou regardest
not the person of man," they were hinting at Herod and C�sar,

   "Tell us therefore, what thinkest Thou?" Now ye honor Him, and esteem
Him a Teacher, having despised and insulted Him oftentimes, when He was
discoursing of the things that concern your salvation. Whence also they are
become confederates.

   And see their craftiness. They say not, Tell us what is good, what is
expedient, what is lawful? but, "What thinkest Thou?" So much did they look
to this one object, to betray Him, and to set Him at enmity with the
rulers. And Mark declaring this, and more plainly discovering their self-
will, and their murderous disposition, affirms them to have said, "Shall we
give C�sar tribute, or shall we not give?"(2) So that they were breathing
anger, and travailing with a plot against Him, yet they feigned respect.

   What then saith He? "Why tempt ye me, ye hypocrites?" Seest thou how He
talks with them with more than usual severity? For since their wickedness
was now complete and manifest, He cuts the deeper, first confounding and
silencing them, by publishing their secret thoughts, and making it manifest
to all with what kind of intent they are coming unto Him.

   And these things He did, repulsing their wickedness, so that they might
not suffer hurt in attempting the same things again. And yet their words
were full of much respect, for they both called Him Master, and bore
witness to His truth, and that He was no respecter of persons; but being
God, He was deceived by none of these things. Wherefore they also ought to
have conjectured, that the rebuke was not the result of conjecture, but a
sign of His knowing their secret thoughts.

   2. He stopped not, however, at the rebuke, although it was enough
merely to have convicted them of their purpose, and to have put them to
shame for their wickedness; but He stoppeth not at this, but in another way
closes their mouths; for, "Shew me," saith He, "the tribute money." And
when they had shown it, as He ever doth, by their tongue He brings out the
decision, and causes them to decide, that it is lawful; which was a clear
and plain victory. So that. when He asks, not from ignorance doth He ask,
but because it is His will to cause them to be bound by their own answers.
For when, on being asked, "Whose is the image?" they said, "C�sar's;" He
saith, "Render unto C�sar the things that are C�sar's."(3) For this is not
to give but to render, and this He shows both by the image, and by the
superscription.

   Then that they might not say, Thou art subjecting us to men, He added,
"And unto God the things that are God's." For it is possible both to
fulfill to men their claims and to give unto God the things that are due to
God from us. Wherefore Paul also saith, "Render unto all their dues;
tribute to whom tribute is due, custom to whom custom, fear to whom
fear."(4)

   But thou, when thou hearest, "Render unto C�sar the things which are
C�sar's" know that He is speaking only of those things, which are no
detriment to godliness; since if it be any such thing as this, such a thing
is no longer C�sar's tribute, but the devil's.

   When they heard these things, their mouths were stopped, and they
"marvelled" at His wisdom. Ought they not then to have believed, ought they
not to have been amazed. For indeed, He gave them proof of His Godhead, by
revealing the secrets of their hearts, and with gentleness did He silence
them.

   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."(5) 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.(1) For these were some of a grosser sort, and eager
after the things of the body. For there were many sects even amongst the
Jews. Wherefore Paul also saith, "I am a Pharisee, of the strictest sect
amongst us."(2)

   And they say nothing indeed directly about a resurrection; but they
feign a story, and make up a case, which, as I suppose, never so much as
had an existence; thinking to drive Him to perplexity, and desiring to
overthrow both things, both the existence of a resurrection, and of such a
resurrection.

   And again, these too attack Him with a show of moderation, saying,
"Master, Moses said, If a man die, not having children, his brother shall
marry his wife, and raise up seed unto his brother. Now there were with us
seven brethren: and the first, when he had married a wife, deceased; and,
having no issue,(3) left his wife unto his brother. Likewise the second
also, and the third, unto the seventh. And last of all the woman died also.
Therefore, in the resurrection, whose wife shall she be of the seven?"(4)

   See Him answering these like a teacher. For though out of craft they
came unto Him, yet was their question rather one of ignorance. Therefore
neither doth He say unto them, "Ye hypocrites."

   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.

   And wherefore did they not feign two or three, but seven? In order the
more abundantly to bring derision, as they thought, upon the resurrection.
Wherefore they further say, "they all had her," as driving Him into some
difficulty.

   What then saith Christ? He replies unto both, as taking His stand not
against the words, but the purpose, and on every occasion revealing the
secrets of their hearts; and at one time exposing them, at another time
leaving the refutation of them that question Him to their conscience. See,
at any rate here, how He proves both points, as well that there will be a
resurrection, as that it will not be such a resurrection as they suspect.

   For what saith He? "Ye do err, not knowing the Scriptures, nor the
power of God."(5) For since, as if they knew them, they put forward Moses
and the law, He shows that this question is that of men very ignorant of
the Scriptures. For hence also arose their tempting Him, from their being
ignorant of the Scriptures, and from their not knowing the power of God as
they ought.

   "For what marvel then is it," He saith, "if ye tempt me, who am as yet
unknown to you, when at least ye know not so much as the power of God, of
which ye have had so much experience, and neither from common sense nor
from the Scriptures have become acquainted with it;" if indeed even common
sense causes us to know this, that to God all things are possible. And in
the first place He answers to the question asked. For since this was the
cause for their not believing a resurrection, that they think the order of
things is like this, He cures the cause, then the symptom also (for thence
arose the disease too), and shows the manner of the resurrection. "For in
the resurrection," saith He, "they neither marry, nor are given in
marriage, but are as angels of God in Heaven."(6) But Luke saith, "As Sons
of God."(7)

   If then they marry not, the question is vain. But not because they do
not marry, therefore are they angels, but because they are as angels,
therefore they do not marry. By this He removed many other difficulties
also, all which things Paul intimated by one word, saying, "For the fashion
of this world passeth away."(8)

   And by these words He declared how great a thing the resurrection is;
and that moreover there is a resurrection, He proves. And indeed this too
was demonstrated at the same time by what He had said, nevertheless over
and above He adds again to His word by what He saith now. For neither at
their question only did He stop, but at their thought. Thus when they are
not dealing with great craft, but are asking in ignorance, He teaches even
over and above, but when it is of wickedness only, not even to their
question doth He answer.

   And again by Moses doth He stop their mouths, since they too had
brought forward Moses; and He saith, "But as touching the resurrection of
the dead, have ye not read, I am the God of Abraham, and the God of Isaac,
and the God of Jacob? He is not the God of the dead, but of the living."(1)
Not of them that are not His meaning is, and that are utterly blotted out,
and are to rise no more. For He said not, I was, but, I am; of them that
are, and them that live. For like as Adam, although he lived on the day
that he ate of the tree, died in the sentence: even so also these, although
they had died, lived in the promise of the resurrection.

   How then doth He say elsewhere, "That He might be Lord both of the dead
and of the living?"(2) But this is not contrary to that. For here He speaks
of the dead, who are also themselves to live. And moreover too, "I am the
God of Abraham," is another thing from, "That He might be Lord both of the
dead and of the living." He knew of another death too, concerning which He
saith, "Let the dead bury their dead."(3)

   "And when the multitudes heard this, they were astonished at His
doctrine."(4) Yet not even here the Sadducees; but these go away defeated,
while the impartial multitude reap the benefit.

   Since then the resurrection is like this, come let us do all things,
that we may obtain the first honors there. But, if ye will, let us show you
some even before the resurrection here pursuing and reaping these
blessings, again having made our resort to the deserts. For again will I
enter upon the same discourse, since I see you listening with more
pleasure.

   Let us behold then to-day also the spiritual camps, let us behold their
pleasure unalloyed with fear. For not with spears are they encamped like
the soldiers, for at this point I lately ended my discourse, neither with
shields and breastplates; but bare of all these wilt thou see them, yet
achieving such things, as not even with arms do they.

    And if thou art able to observe, come and stretch forth thy hand to
me, and let us go unto this war, both of us, and let us see their battle
array. For these too fight every day, and slay their adversaries, and
conquer all the lusts that are plotting against us; and thou wilt see these
cast out on the ground, and not able so much as to struggle, but proving by
very deed that saying of the apostle, "They that are Christ's have
crucified the flesh with the affections and lusts."(5)

   Seest thou a multitude of dead lying there, slain by the sword of the
Spirit? Therefore in that place is no drunkenness nor gluttony. And their
table proves it, and the trophy that is set thereon. For drunkenness and
gluttony lie dead, put to the rout by the drinking of water, though this be
multiform, and a many-headed monster. For like as in the fabled Scylla and
Hydra, so in drunkenness may one see many heads, on one side fornication
growing up, on another wrath; on one hand sloth, on another lawless lusts;
but all these things are taken away. And yet all those other armies, though
they get the better in ten thousand wars, are taken captive by these; and
neither arms, nor spears, nor whatever else there may be, is able to stand
against these phalanxes; but the very giants, the heroes, those that do
countless brave deeds, thou wilt find without bonds bound by sleep and
drunkenness, without slaughter or wounds lying like the wounded, or rather
in more grievous case. For those at least struggle; but these do not even
this, but straightway give up.

   Seest thou that this host is greater and more to be admired? For the
enemies that got the better of the others it destroys by its mere will. For
they do so weaken the mother of all those evils, that she cannot even
trouble them any more; and the leader being overthrown, and the head
removed, the rest of the body also lies still.

   And this victory one may see each of them, that abide there, achieving.
For it is not as in these wars of ours, where, if any enemy hath received a
blow from one, he is no more grievous to another, having been once
overthrown; but it is necessary for all to smite this monster; and he that
hath not smitten and overthrown her, is surely troubled by her.

   Seest thou a glorious victory? For such a trophy as the hosts in all
pans of the world having met together have not power to erect, this each
one of those men erects; and all things that from the army of drunkenness
lie mingled together wounded, delirious words of frenzy, insane thoughts,
unpleasing haughtiness. And they imitate their own Lord, at whom the
Scripture marvelling saith, "He shall drink of the brook in the way,
therefore shall He lift up the head."(6)

   Would ye see also another multitude of dead? Let us see the lusts that
arise from luxurious living, those that are cherished by the makers of
sauces, by the cooks, the furnishers of feasts, the confectioners. For I am
ashamed indeed to speak of all; however, I will tell of the birds from
Phasis, the soups that are mixed from various things: the moist, the dry
dishes, the laws made about these things. For like as if ordering some city
and marshalling hosts, even so these too make laws, and ordain such a thing
first, and such a thing second, and some bring in first birds roasted on
the embers, filled within with fish; and others make of other material the
beginnings of these unlawful feasts; and them is much rivalry about these
things, about quality, and about order, and about quantity; and they take a
pride in the things, for which they ought to bury themselves for shame;
some saying that they have spent the half of the day, some all of it, some
that they have added the night too. Behold, O wretched man, the measure of
thy belly, and be ashamed of thy unmeasured earnestness!

   But there is nothing like this amongst those angels; but all these
desires also are dead. For their meals are not unto fullness, and unto
luxurious living, but unto necessity. No bird hunters are there, no
fishermen, but bread and water. But this confusion, and the disturbance,
and the turmoils, are all removed from thence, alike from the house and
from the body, and great is the haven, but amongst these great the tempest.

   Burst open now in thought the belly of them who feed on such things,
and thou wilt see the vast refuse, and the unclean channel, and the whited
sepulchre.

   But what come after these I am even ashamed to tell, the disagreeable
erucations, the vomitings, the discharges downwards and upwards.

   But go and see even these desires dead there, and those more violent
lusts that spring from these; I mean, those of impurity. For these too thou
wilt see all overthrown, with their horses, with their beasts of burden.
For the beast of burden, and the weapon, and the horse of a filthy deed, is
a filthy word. But thou wilt see such like horse and rider together, and
their weapons thrown down; but here quite the contrary, and souls cast down
dead. But not at their meal only is the victory of these holy men glorious,
but in the other things also, in money, in glory, in envy, in all diseases
of the soul.

   Surely does not this host seem to thee mightier than that, and the meal
better? Nay, who will gainsay it? None, not even of those persons
themselves, though he be very mad. For this guides us on to Heaven, that
drags to hell; this the devil lays out, that Christ; for this luxury gives
laws, and intemperance, for that self-denial and sobriety, here Christ is
present, there the devil. For where there is drunkenness, the devil is
there; where there are filthy words, where there is surfeiting, there the
devils hold their choirs. Such a table had that rich man, therefore not
even of a drop of water was he master.

   But these have not such a table, but they already practise the ways of
the angels. They marry not, they are not given in marriage, neither do they
sleep excessively, nor live luxuriously, but except a few things they are
even bodiless.

   Now who is there that so easily overcomes his enemies as he that sets
up a trophy while at his dinner? Therefore also the prophet saith, "Thou
hast prepared a table before me, in the presence of them that trouble
me."(1) One could not be wrong in repeating this oracle about this table.
For nothing so troubles a soul as disorderly concupiscence, and luxury, and
drunkenness, and the evils that spring from these; and this they know full
well who have had experience thereof.

   And if thou wast to learn also, whence this table is procured, and
whence that; then thou wouldest see wall the difference between each.
Whence then is this procured. From countless tears, from widows defrauded,
from orphans despoiled; but the other from honest labor. And this table is
like to a fair and wall-favored woman, needing nothing external, but having
her beauty from nature; but that to some ugly and ill- favored harlot,
wearing much paint, but not able to disguise her deformity, but the nearer
she is, the more convicted. For this too, when it is nearer to him that is
at it, then shows its ugliness more. For look not I tell thee, at the
banqueters, as they come only, but also as they go away, and then thou wilt
see its ugliness. For that, as being free, suffers them that come unto it
to say nothing shameful; but this nothing seemly, as being a harlot, and
dishonored. This seeks the profit of him that is at it that the hurt. And
one not but that we must offend Him.

   Let us go away therefore unto those men. Thence we shall learn with how
many bonds we are encompassed. Thence shall we learn to set before
ourselves a table full of countless blessings, most sweet, without cost,
delivered from care, free from envy and jealousy and every disease, and
full of good hope, and having its many trophies. No turmoil of soul there,
no sorrow, no wrath; all is calm, all is peace.

   For tell me not of the silence of them that serve in the houses of the
rich, but of the clamor of them that dine; I mean, not that which they make
one to another (for this too is worthy of derision), but that within, that
in the soul, that brings on them a great captivity, the tumults of the
thoughts, the sleet, the darkness, the tempest, by which all things are
mingled and confused, and are like to some night battle. But not in the
monks' tents are such things as these; but great is the calm, great the
quietness. And that table is succeeded by a sleep that is like death, but
this by sobriety and wakefulness; that by punishment, this by the kingdom
of heaven, and the immortal rewards.

   This then let us follow, that we may enjoy also the fruits thereof;
unto which God grant we may all attain, by the grace and love towards man
of our Lord Jesus Christ to whom be glory and might world without end.
Amen.


HOMILY LXXI: MATT. XXII. 34--36.

"But when the Pharisees had heard that He had put the Sadducees to silence,
they were gathered together; and one of them, which was a lawyer, asked Him
a question, tempting Him, and saying, Master, which is the great
commandment in the law?"

   AGAIN doth the evangelist express the cause, for which they ought to
have held their peace, and marks their boldness by this also. How and in
what way? Because when those others were put to silence, these again assail
Him. For when they ought even for this to hold their peace, they strive to
urge further their former endeavors,(1) and put forward the lawyer, not
desiring to learn, but making a trial of Him, and ask, "What is the first
commandment?"

   For since the first commandment was this, "Thou shalt love the Lord thy
God," thinking that He would afford them some handle, as though He would
amend it, for the sake of showing that Himself too was God, they propose
the question. What then saith Christ? Indicating from what they were led to
this; from having no charity, from pining with envy. from being seized by
jealousy, He saith, "Thou shalt love the Lord thy God. This is the first
and great commandment.(2) And the second is like unto this(3) Thou shalt
love thy neighbor as thyself."(4)

   But wherefore "like unto this?" Because this makes the way for that,
and by it is again established; "For every one that doeth evil hateth the
light, neither cometh to the light;'(5) and again, "The fool hath said in
his heart, There is no God." And what in consequence of this? "They are
corrupt, and become abominable in their ways."(6) And again, "The love of
money is the root of all evils; which while some coveted after they have
erred from the faith; "(7) and, "He that loveth me, will keep my
commandment."(8)

    But His commandments, and the sum of them, are, "Thou shalt love the
Lord thy God, and thy neighbor as thyself." If therefore to love God is to
love one's neighbor, "For if thou lovest me," He saith, "O Peter, feed my
sheep,"(9) but to love one's neighbor worketh a keeping of the
commandments, with reason doth He say, "On these hang all the law and the
prophets."(10)

   So therefore what He did before, this He doth here also. I mean, that
both there, when asked about the manner of the resurrection, He also taught
a resurrection, instruct "For charity envieth not."(1) By this He shows
Himself to be submissive both to the law and to the prophets.

   But wherefore doth Matthew say that he asked, tempting Him, but Mark
the contrary? "For when Jesus," he saith, "saw that he answered discretly,
He said unto him, Thou art not far from the kingdom of God."(2)

   They are not contradicting each other, but indeed fully agreeing. For
he asked indeed, tempting, at the beginning, but being benefitted by the
answer, was commended. For not at the beginning did He commend him, but
when he had said, "That to love his neighbor is more than whole burnt
sacrifices," then He saith, "Thou art not far from the kingdom;" because he
overlooked low things, and embraced the first principle of virtue. For
indeed all those are for the sake of this, as well the Sabbath as the rest.

   And not even so did He make His commendation perfect, but yet
deficient. For His saying, "Thou art not far off," indicates that he is yet
falling short, that he might seek after what was deficient.

   But if, when He said, "There is one God, and there is none other but
He," He commended him, wonder not, but by this too observe, how He answers
according to the opinion of them that come unto Him. For although men say
ten thousand things about Christ unworthy of His glory, yet this at any
rate they will not dare to say, that He is not God at all. Wherefore then
doth He praise him that said, that beside the Father, there is no other
God?

   Not excepting Himself from being God; away with the thought; but since
it was not yet time to disclose His Godhead, He suffers him to remain in
the former doctrine, and praises him for knowing well the ancient
principles, so as to make him fit for the doctrine of the New Testament,
which He is bringing in its season.

   And besides, the saying, "There is one God, and there is none other but
He," both in the Old Testament and everywhere, is spoken not to the
rejection of the Son, but to make the distinction from idols. So that when
praising this man also, who had thus spoken, He praises him in this mind.

   Then since He had answered, He asks also: in turn, "What think ye of
Christ, whose Son is He? They say unto Him, The Son of David."(3)

   See after how many miracles, after how many signs, after how many
question, after how great a display of His unanimity with the Father, as
well in words, as in deeds; after having praised this man that said, that
there is one God, He asks the question, that they may not be able to say,
that He did miracles indeed, yet was an adversary to the law, and a foe to
God.

   Therefore, after so many things, He asks these questions, secretly
leading them on to confess Him also to be God. And the disciples He asked
first what the others say, and then themselves; but these not so; for
surely they would have said a deceiver, and a wicked one, as speaking all
things without fear. So for this cause He inquires for the opinion of these
men themselves.

   For since He was now about to go on to His passion, He sees forth the
prophecy that plainly proclaims Him to be Lord; and not as having come to
do this without occasion, nor as having made this His aim, but from a
reasonable cause.

   For having asked them first, since they answered not the truth
concerning Him (for they said He was a mere man), to overthrow their
mistaken opinion, He thus introduces David proclaiming His Godhead. For
they indeed supposed that He was a mere man, wherefore also they said, "the
Son of David;"(4) but He to correct this brings in the prophet witnessing
to His being Lord, and the genuineness of His Sonship, and His equality in
honor with His Father.

   And not even at this doth He stop, but in order to move them to fear,
He adds what followeth also, saying, "Till I make Thine enemies Thy
footstool;"(5) that at least in this way He might gain them over.

   And that they may not say, that it was in flattery he so called Him,
and that this was a human judgment, see what He saith, "How then doth David
in spirit call Him Lord?" See how submissively He introduces the sentence
and judgment concerning Himself. First. He had said, "What think ye? Whose
Son is He?" so by a question to bring them to an answer. Then since they
said, "the Son of David," He said not, "And yet David saith these things,"
but again in this order of a question, "How then doth David in spirit call
Him Lord?" in order that the sayings might not give offense to them.
Wherefore neither did He say, What think ye of me, but of Christ. For this
reason the apostles also reasoned submissively, saying, "Let us speak
freely of the Patriarch David, that he is both dead and buried."(1)

   And He Himself too in like manner for this cause introduces the
doctrine in the way of question and inference, saying, "How then doth David
in spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on my
right hand, until I make Thy foes Thy footstool;"(2) and again, "If David
then call Him Lord, how is He then his Son,"(3) not taking away the fact
that He is his Son, away with the thought; for He would not then have
reproved Peter for this,(4) but to correct their secret thoughts. So that
when He saith, "Howls He his Son?" He meaneth this, not so as ye say. For
they said, that He is Son only, and not also Lord. And this after the
testimony, and then submissively, "If David then call Him Lord, how is He
his Son?"

   But, nevertheless, even when they had heard these things, they answered
nothing, for neither did they wish to learn any of the things that were
needful. Wherefore He Himself addeth and saith, that "He is his Lord." Or
rather not even this very thing doth He say without support, but having
taken the prophet with Him, because of His being exceedingly distrusted by
them, and evil reported of amongst them. To which fact we ought to have
especial regard, and if anything be said by Him that is lowly and
submissive, not to be offended, for the cause is this, with many other
things also, that He talks with them in condescension.

   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.

   But mark thou also, I pray thee, how seasonable it is. For when He had
said, "There is one Lord," then He spake of Himself that He is Lord, and
showed it by prophecy, no more by His works only. And He showeth the Father
Himself taking vengeance upon them in His behalf, for He saith, "Until I
make Thine enemies Thy footstool," and great unanimity even hereby on the
part of Him that begat Him towards Himself, and honor. And upon His
reasonings with them He doth set this end high and great, and sufficient to
close fast their mouths.

   For they were silent from thenceforth, not willingly, but from their
having nothing to say; and they received so deadly a blow, as no longer to
dare to attempt the same things any more. For, "no one," it is said, "durst
from that day forth ask Him any more questions."(5)

   And this was no little advantage to the multitude.(6) Therefore also
unto them doth He henceforth direct His word, having removed the wolves,
and having repulsed their plots.

   For those men gained nothing, taken captive by vainglory, and having
fallen upon this terrible passion. For terrible is this passion and many-
headed, for some set their heart upon power for the sake of this, some on
wealth, some on strength. But proceeding in order it goes on unto
almsgiving also, and fasting, and prayers, and teaching, and many are the
heads of this monster.

   But to be vainglorious indeed about those other things is nothing
wonderful; but to be so about fasting and prayer, this is strange and
lamentable.

   But that we may not again blame only, come and let us tell the means,
by which we shall avoid this. Against whom shall we prepare to contend
first, against those that are vainglorious of money, or those of dress, or
those of places of power, or those of sciences, or those of art, or those
of their person, or those of beauty, or those of ornaments, or those of
cruelty, or those of humanity and almsgiving, or those of wickedness, or
those of death, or those after death? For indeed, as I have said, this
passion hath many links? and goes on beyond our life. For such a one, it is
said, is dead, and that he may be held in admiration, hath charged that
such and such things be done; and therefore such a one is poor, such a one
rich.

   For the grievous thing is this, that even of opposite things is it made
up.

   Against whom then shall we stand, and let ourselves in array first? For
one and the same discourse suffices not against all. Will ye then that it
be against them that are vainglorious about almsgiving?

   To me at least it seems well; for exceedingly do I love this thing, and
am pained at seeing it marred, and vainglory plotting against it, like a
pandering nurse against some royal damsel. For she feeds her indeed, but
for disgrace and mischief, prostituting her and commanding her to despise
her father; but to deck herself to please unholy and often despicable men;
and invests her with such a dress, as strangers wish, disgraceful, and
dishonorable, not such as the father.

   Come now, then, let us take our aim against these; and let there be an
almsgiving made in abundance for display to the multitude. Surely then,
first vainglory leads her out of her Father's chamber. And whereas her
Father requires not to appear so much as to the left hand,(1) she displays
her to the slaves, and to the vulgar, that have not even known her.

   Seest thou a harlot, and pander, casting her into the love of foolish
men, that according as they require, so she may order herself? Dost thou
desire to see how it renders such a soul not a harlot only, but insane
also?

   Mark then her mind. For when she lets go heaven and runs after
fugitives and menial slaves, pursuing through streets and lanes them that
hate her, the ugly and deformed, them that are not willing so much as to
look at her, them that, when she burns with love towards them, hate her,
what can be more insane than this? For no one do the multitude hate so
much, as those that want the glory they have to bestow. Countless
accusations at least do they frame against them, and the result is the
same, as if any one were to bring down a virgin daughter of the king from
the royal throne, and to require her to prostitute herself to gladiators,
who abhorred her. These then, as much as thou pursuest them, so much do
they turn away from thee; but God, if thou seek the glory that cometh from
Him, so much the more both draws thee unto Himself, and commends thee, and
great is the reward He renders unto thee.

   But if thou art minded in another way also to discern the mischief
thereof, when thou givest for display and ostentation, consider how great
the sorrow that then comes upon thee, and how continual the desponding,
while Christ's voice is heard in thine ears, saying,(2) "Thou hast lost all
thy reward." For in every matter indeed vainglory is a bad thing. yet most
of all in beneficence, for it is the utmost cruelty, making a show of the
calamities of others, and all but upbraiding those in poverty. For if to
mention one's own good actions is to upbraid, what dost thou think it is to
publish them even to many others.

   How then shall we escape the danger? If we learn how to give alms, if
we see after whose good report we are to seek. For tell me, who has the
skill of almsgiving? Plainly, it is God, who hath made known the thing. who
best of all knows it, and practises it without limit. What then? If thou
art learning to be a wrestler, to whom dost thou look? or to whom dost thou
display thy doings in the wrestling school, to the seller of herbs, and of
fish, or to the trainer? And ye they are many, and he is one. What then, if
while the admires thee, others deride thee. wilt thou not with him deride
them?

   What, if thou art learning to box, wilt thou not look in like manner to
him who knows how to teach this? And if thou art practising oratory, wilt
thou not accept the praise of the teacher of rhetoric, and despise the
rest.

   How then is it other than absurd, in other arts to look to the teacher
only, but here to do the contrary? although the loss be not equal. For
there, if you wrestle according to the opinion of the multitude, and not
that of the teacher, the loss is in the wrestling; but here it is in
eternal life. Thou art become like to God in giving alms; be thou then like
Him in not making a display. For even He said, when healing, that they
should tell no man.

   But dost thou desire to be called merciful amongst men? And what is the
gain? The gain is nothing; but the loss infinite. For these very persons,
whom thou callest to be witnesses. become robbers of thy treasures that are
in the heavens; or rather not these, but ourselves, who spoil our own
possessions, and scatter what we have laid up above.

   O new calamity! this strange passion. Where moth corrupteth not, nor
thief breaketh through, vainglory scattereth. This is the moth of those
treasures there; this the thief of our wealth in heaven; this steals away
the riches that cannot be spoiled; this mars and corrupts all. For because
the devil saw that that place is impregnable to thieves and to the worm,
and the other plots against them, he by vainglory steals away the wealth.

   But dost thou desire glory? Doth not then that suffice thee which is
given by the receiver himself, that from our gracious God, but dost thou
set thine heart on that from men also? Take heed, lest thou undergo the
contrary, lest some condemn thee as not showing mercy, but making a
display, and seeking honor, as making a show of the calamities of others.

   For indeed the showing of mercy is a mystery. Shut therefore the doors,
that none may see what it is not pious to display. For our mysteries too
are above all things, a showing of God's mercy and loving-kindness.
According to His great mercy, He had mercy on us being disobedient.

   And the first prayer too is full of mercy, when we entreat for the
energumens; and the second again, for others under penance seeking for much
mercy; and the third also for ourselves, and this puts forward the innocent
children of the people entreating God for mercy. For since we condemn
ourselves for sins, for them that have sinned much and deserve to be blamed
we ourselves cry; but for ourselves the children; for the imitators of
whose simplicity the kingdom of heaven is reserved. For this image shows
this, that they who are like those children, lowly and simple, these above
all men are able to deliver the guilty by their prayers.

   But the mystery itself, of how much mercy, of how much love to man it
is full, the initiated know.

   Do thou then, when according to thy power thou art showing mercy to a
man, shut the doors, let the object of thy mercy see it only; but if it be
possible, not even he. But if thou set them open, thou art profanely
exposing thy mystery.

   Consider that the very person, whose praise thou seekest, even himself
will condemn thee; and if he be a friend, will accuse thee to himself; but
if an enemy, he will deride thee unto others also. And thou wilt undergo
the opposite of what thou desirest. For thou indeed desirest that he should
call thee the merciful man; but he will not call thee this, but the
vainglorious, the man-pleaser, and other names far more grievous than
these.

   But if thou shouldest hide it, he will call thee all that is opposite
to this; the merciful, the kind. For God suffers it not to be hidden; but
if thou conceal it, the other will make it known, and greater will be the
admiration, and more abundant the gain. So that even for this very object
of being glorified, to make a display is against us; for with respect to
the thing unto which we most hasten and press, as to this most especially
is this thing against us. For so far from obtaining the credit of being
merciful, we obtain even the contrary, and besides this, great is the loss
we undergo.

   For every motive then let us abstain from this, and set our love on
God's praise alone. For thus shall we both attain to honor here, and enjoy
the eternal blessings, by the grace and love towards man of our Lord Jesus
Christ, to whom be glory and might world without end. Amen.


HOMILY LXXII: MATT. XXIII. 1--3.

Then spake Jesus to the multitudes and to His disciples, saying, The
Scribes and the Pharisees sit in Moses' seat: all therefore whatsoever they
bid you do, that do;(1) but do not after their works."

   Then. When? When He had said these things, when He had stopped their
mouths; when He had brought them that they should no more dare to tempt
Him; when He had shown their state incurable.

   And since He had made mention of "the Lord" and "my Lord,"2 He recurs
again to the law. And yet the law said nothing of this kind, but, "The Lord
thy God is one Lord."(3) But Scripture calls the whole Old Testament the
law.

   But these things He saith, showing by all thinks His full agreement
with Him that begat Him. For if He were opposed, He would have said the
opposite about the law; but now He commands so great reverence to be shown
towards it, that, even when they that teach it are depraved, He charges
them to hold to it. But here He is discoursing about their life and morals,
since this was chiefly the cause of their unbelief, their depraved life,
and the love of glory. To amend therefore His hearers; that which in the
first place most contributes to salvation, not to despise our teachers,
neither to rise up against our priests, this doth He command with
superabundant earnestness. But He does not only command it, but also
Himself doth it. For though they were depraved, He doth not depose them
from their dignity; to them rendering their condemnation heavier, and to
His disciples leaving no cloke for disobedience.

   I mean, that lest any one should say, that because my teacher is bad,
therefore am I become more remiss, He takes away even this pretext. So much
at any rate did He establish their authority, although they were wicked
men, as even after so heavy an accusation to say, "All whatsoever they
command you to do, do." For they speak not their own words, but God's, what
He appointed for laws by Moses. And mark how much honor He showed towards
Moses, again showing His agreement with the Old Testament; since indeed
even by this doth He make them objects of reverence. "For they sit," He
saith, "on Moses' seat." For because He was not able to make them out
worthy of credit by their life, He doth it from the grounds that were open
to Him, from their seat, and their succession from him. But when thou
hearest all, do not understand all the law, as, for instance, the
ordinances about meats, those about sacrifices, and the like for how was He
to say so of these things, which He had taken away beforehand? but He meant
all things that correct the moral principle, and amend the disposition, and
agree with the laws of the New Testament, and suffer them not any more to
be under the yoke of the law.

   Wherefore then doth He give these things divine authority, not from the
law of grace, but from Moses? Because it was not yet time, before the
crucifixion, for these things to be plainly declared.

   But to me He seems, in addition to what has been said, to be providing
for another object, in saying these things. For since He was on the point
of accusing them, that He might not seem in the sight of the foolish to set
His heart on this authority of theirs, or for enmity to be doing these
things, first He removed this thought, and having set himself clear from
suspicion, then begins His accusation. And for what intent doth He convict
them, and run out into a long discourse against them? To set the multitude
on their guard, so that they might not fall into the same sins. For neither
is dissuading like pointing out those that have offended; much as
recommending what is right, is not like bringing forward those that have
done well. For this cause also He is beforehand in saying, "Do not after
their works." For, lest they should suppose, because of their listening to
them, they ought also to imitate them, He uses this means of correction,
and makes what seems to be their dignity a charge against them. For what
can be more wretched than a teacher, when the preservation of his disciples
is, not to give heed to his life? So that what seemeth to be their dignity
is a most heavy charge against them, when they are shown to live such a
life, as they that imitate are ruined.

   For this cause He also falls upon His accusations against them, but not
for this only, but that He might show, that both their former unbelief
wherewith they had not believed, and the crucifixion after this, which they
dared to perpetrate, were not a charge against Him who was crucified and
disbelieved, but against their perverseness.

   But see whence He begins, and whence He aggravates His blame of them.
"For they say," He saith, and do not." For every one is worthy of blame in
transgressing the law, but especially he that bears the authority of
teaching, for doubly and triply doth he deserve to be condemned. For one
cause, because he transgresses; for another, that as he ought to amend
others, and then halteth, he is worthy of a double punishment, because of
his dignity; and in the third place, that he even corrupts the more, as
committing such transgression in a teacher's place.

   And together with these He mentions also another charge against them,
that they are harsh to those accountable to them.

   "For they bind heavy burdens, and grievous to be borne, and lay them on
men's shoulders, but they will not move them with their finger."(1) He
mentions here a twofold wickedness, their requiring great and extreme
strictness of life, without any indulgence, from those over whom they rule,
and their allowing to themselves great security; the opposite to which the
truly good ruler ought to hold; in what concerns himself, to be an
unpardoning and severe judge, but in the matters of those whom he rules, to
be gentle and ready to make allowances; the contrary to which was the
conduct of these men.

   2. For such are all they who practise self restraint in mere words,
unpardoning and grievous to bear as having no experience of the difficulty
in actions. And this itself too is no small fault, and in no ordinary way
increases the former charge.

   But do thou mark, I pray thee, how He aggravates this accusation also.
For He did not say, "they cannot," but, "they will not." And He did not
say, "to bear," but, "to move with a finger," that is, not even to come
near them, nor to touch them.

   But wherein are they earnest, and vigorous? In the things forbidden.
For, "all their works they do," He saith, "to be seen of men."(1) These
things He saith, accusing them in respect of vainglory, which kind of thing
was their ruin. For the things before were signs of harshness and
remissness, but these of the mad desire of glory. This drew them off from
God, this caused them to strive before other spectators, and ruined them.
For whatever kind of spectators any one may have, since it hath become his
study to please these, such also are the contests he exhibits And he that
wrestles among the noble, such also are the conflicts he takes in hand, but
he among the cold and supine, himself also becomes more remiss. For
instance, hath any one a beholder that delights in ridicule? he himself too
becomes a mover of ridicule, that he may delight the spectator: hath
another one who is earnest minded, and practises self-government? he
endeavors himself to be such as he is, since such is the disposition of him
who praises him.

   But see again that here too the charge is with aggravation. For neither
is it that they do some things in this way, some in another way, but all
things absolutely this way.

   Then, having blamed them for vainglory, He shows that it is not even
about great and necessary things they are vainglorious (for neither had
they these, but were destitute of good works), but for things without
warmth or worth, and such as were certain proofs of their baseness, the
phylacteries, the borders; of their garments. "For they make broad their
phylacteries," He saith, "and enlarge the borders of their garments."(1)

   And what are these phylacteries, and these borders? Since they were
continually forgetting God's benefits, He commanded His marvellous works to
be inscribed on little tablets, and that these should be suspended from
their hands (wherefore also He said, "They shall be immoveable in thine
eyes"),(2) which they called phylacteries; as many of our women now wear
Gospels hung from their necks. And in order that by another thing again
they may be reminded, like as many often do, binding round their finger
with a piece of linen or a thread, as being likely to forget, this God
enjoined them as children to do, "to sew a ribbon of blue on their
garments, upon the fringe that hung round their feet, that they might look
at it, and remember the commandments;"(3) and they were called "borders."

   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 art thou vainglorious, and dost make
these wide? what, is this thy good work? what cloth it profit thee at all,
if thou 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 dost thou, O
Jew, pride thyself in these things, which most of all convict thy
remissness.

   But they not in these only, but in other little things, suffered from
this disease.

   For, "they love," He saith, "the uppermost rooms(4) at feasts, and the
chief seats in the synagogues, and greetings in the markets, and to be
called of men, Rabbi."(5) For these things, although one may think them
small, yet are they a cause of great evils. These things have overthrown
both cities and churches.

   And it comes upon me now even to weep, when I hear of the first seats,
and the greetings, and consider how many ills were hence engendered to the
churches of God, which it is not necessary to publish to you now; nay
rather as many as are aged men do not even need to learn these things from
us.(6)

   But mark thou, I pray thee, how vainglory prevailed; when they were
commanded not to be vainglorious, even in the synagogues, where they had
entered to discipline others.

   For to have this feeling at feasts, to howsoever great a degree, doth
not seem to be so dreadful a thing; although even there the teachers ought
to be held in reverence, and not in the church only, but everywhere. And
like as a man, wherever he may appear, is manifestly distinguished from the
brutes; so also ought the teacher, both speaking and holding his peace, and
dining, and doing whatever it may be, to be distinguished as well by his
gait, as by his look, and by his garb, and by all things generally. But
they were on every account objects of ridicule, and in every respect
disgraced themselves, making it their study to follow what they ought to
flee. For they love them, it is said; but if the loving them be a matter of
blame, what a thing must the doing them be; and to hunt and strive after
them, how great an evil.

   3. The other things then He carried no further than to accuse them, as
being small and trifling, and as though His disciples. needed not at all to
be corrected about these matters; but what was a cause of all the evils,
even ambition, and the violent seizing of the teacher's chair, this He
brings forward, and corrects with diligence, touching this vehemently and
earnestly charging them.

   For what saith He? "Bat be not ye called Rabbi." Then follows the cause
also; "For one is your master, and all ye are brethren;"(1) and one hath
nothing more than another, in respect of his knowing nothing from himself.
Wherefore Paul also saith, "For who is Paul, and who is Apollos, but
ministers?"(2) He said not masters. And again, "Call not, father,"(3) not
that they should not call, but they may know whom they ought to call
Father, in the highest sense. For like as the master is not a master
principally; so neither is the father. For He is cause of all, both of the
masters, and of the fathers.

   And again He adds, "Neither be ye called guides, for one is your guide,
even Christ;"(4) and He said not, I. For like as above He said, "What think
ye of Christ?"(5) and He said not, "of me," so here too.

   But I should be glad to ask here, what they would say, who are
repeatedly applying the term one, one, to the Father alone, to the
rejection of the Only-begotten. Is the Father guide? All would declare it,
and none would gainsay it. And yet "one," He saith, "is your guide, even
Christ." For like as Christ, being called the one guide, casts not out the
Father from being guide; even so the Father, being called Master, doth not
cast out the Son from being Master. For the expression, one, one, is spoken
in contra-distinction to men, and the rest of the creation.

   Having warned them therefore against this grievous pest, and amended
them, He instructs also how they may escape it; by humility. Wherefore He
adds also, "He that is greatest among you shall be your servant. For
whosoever shall exalt himself shall be abased, and whosoever shall abase
himself shall be exalted."(6)

   For nothing is equal to the practice of modesty, wherefore He is
continually reminding them of this virtue, both when He brought the
children into the midst, and now. And, when on the mount, beginning the
beatitudes, He began from hence. And in this place, He plucks it up by the
roots hereby, saying, "He that abaseth himself shall be exalted."

   Seest thou how He draws off the hearer right over to the contrary
thing. For not only doth He forbid him to set his heart upon the first
place, but requires him to follow after the last. For so shalt thou obtain
thy desire, He saith. Wherefore he that pursues his desire for the first,
must follow after the last place. "For he that abaseth himself shall be
exalted."

   And where shall we find this humility? Will ye that we go again to the
city of virtue, the tents of the holy men, the mountains. I mean, and the
groves? For there too shall we see this height of humility.

   For men, some illustrious from their rank in the world, some from their
wealth, in every way put themselves down, by their vesture, by their
dwelling, by those to whom they minister; and, as in written characters,
they throughout all things inscribe humility.

   And the things that are incentives of arrogance, as to dress well, and
to build houses splendidly, and to have many servants, things which often
drive men even against their will to arrogance; these are all taken away.
For they themselves light their fire, they themselves cleave the logs,
themselves cook, themselves minister to those that come there.

   No one can be heard insulting there, nor seen insulted, nor commanded,
nor giving commands; but all are devoted to those that are waited on, and
every one washes the strangers' feet, and there is much contention about
this. And he doeth it, not inquiring who it is, neither if he be a slave,
nor if he be free; but in the case of every one fulfills this service. No
man there is great nor mean. What then? Is there confusion? Far from it,
but the highest order. For if any one be mean, he that is great seeth not
this, but hath accounted himself again to be inferior even to him, and so
becomes great.

   There is one table for all, both for them that are served, and for them
that serve; the same food, the same clothes, the same dwellings, the same
manner of life. He is great there, who eagerly seizes the mean task. There
is not mine and thine, but this expression is exterminated, that is a cause
of countless wars.

   4. And why dost thou marvel, if there be one manner of life and table
and dress for all, since indeed there is even one soul to all, not in
substance only (for this is with all men also), but in love? how then
should it ever be lifted up itself against itself? There is no wealth and
poverty there, honor and dishonor; how then should haughtiness and
arrogance find an entrance? For they are indeed little and great in respect
of their virtue; but, as I have said, no one seeth this. He that is little,
feels not pain, as despised; for neither is there any one to despise him;
and should any one spurn him, this above all are they taught, to be
despised, to be spurned, to be set at nought, in word and in deed. And with
the poor and maimed do they associate, and their tables are full of these
guests; so that for this are they worthy of the heavens. And one tends the
wounds of the mutilated, another leads the blind by the hand, a third bears
him that is lamed of his leg.

   There is no multitude of flatterers or parasites there; or rather they
know not even what flattery is; whence then could they be lifted up at any
time? For there is great equality amongst them, wherefore also there is
much facility for virtue.

   For by these are they of an inferior sort better instructed, than if
they were compelled to give up the first place to them.

   For like as the impetuous man derives instruction from him that is
smitten, and submits to it; so the ambitious from him that claims not
glory, but despises it. This they do there abundantly, and as the strife is
great with us to obtain the first place, so great is it with them not to
obtain it, but utterly to refuse it; and great is their earnest desire who
shall have the advantage in honoring, not in being honored.

   And besides, even their very employments persuade them to practise
moderation, and not to be high-swollen. For who, I pray thee, digging in
the earth, and watering, and planting, or making baskets, or weaving
sackcloth, or practising any other handy works, will ever be proud? Who
dwelling in poverty and wrestling with hunger, will ever be sick of this
disease? There is not one. Therefore humility is easy to them. And like as
here, it is a hard thing to be lowly minded, for the multitude of them who
applaud and admire us, so there it is exceedingly easy.

   And that man gives heed only to the wilderness, and sees birds flying,
and trees waving, and a breeze blowing, and streams rushing through glens.
Whence then should he be lifted up who dwells in solitude so great?

   Not however that therefore we have from this an excuse, in that we are
proud when living in the midst of men. For surely Abraham, when amidst
Canaanites, said, "I am but dust and ashes;"(1) and David, when in the
midst of camps,(2) "I am a worm, and no man;"(3) and the apostle, in the
midst of the world, "I am not meet to be called an apostle."(4) What
comfort shall we have then; what plea, when even, having such great
examples, we do not practise moderation? For even as they are worthy of
countless crowns, having been the first that went the way of virtue, even
so are we deserving of countless punishments, who not even after those that
are departed, and are set before us in books, no nor even after these that
are living, and held in admiration through their deeds, are drawn on to the
like emulation.

   For what couldest thou say, for not being amended? Art thou ignorant of
letters, and hast not looked into the Scriptures that thou mightest learn
the virtues of them of old? To say the truth, this is itself blameworthy,
when the church is constantly standing open, not to enter in, and partake
of those sacred streams.

   However, although thou know not the departed by the Scriptures, these
living men thou oughtest to see. But is there no one to lead thee? Come to
me, and I will show thee the places of refuge of these holy men; come and
learn thou of them something useful. Shining lamps are these in every part
of the earth; as walls are they set about the cities. For this cause have
they occupied the deserts, that they may instruct thee to despise the
tumults in the midst of the world.

   For they, as being strong, are able even in the midst of the raging of
the waters to enjoy a calm; but thou, who art leaky on every side, hast
need of tranquility, and to take breath a little, after the successive
waves. Go then there continually, that, having purged away the abiding
stain by their prayers and admonitions, thou mayest both pass in the best
manner the present life, and attain unto the good things to come, by the
grace and love towards man of our Lord Jesus Christ, by whom and with whom,
be unto the Father, together with the Holy Ghost, glory, might, honor, now
and ever, and world with. out end. Amen.


HOMILY LXXIII: MATT. XXIII. 14.

Woe unto you, Scribes and Pharisees, hypocrites! for ye devour widows'
houses, and for a pretense make long prayers: therefore ye shall receive
greater damnation."

   AFTER this, next He derides them for gluttony: and the grievous thing
was, that not from rich men's goods, but from the poor they indulged their
own belly, and aggravated their poverty, which they should have relieved.
For neither did they merely eat, but devoured.

   Moreover also the manner of their overreaching was yet more grievous,
"for a pretense making long prayers."

   For every one is worthy of vengeance who doeth any evil thing; but he
that is deriving even the reason for so doing from godliness, and is using
this cloke for his wickedness, is justly liable to a far more grievous
punishment. And wherefore did He not depose them? Because the time suffered
it not as yet. So therefore He lets them alone for a time, but by His
sayings, He secures that the people be not deceived, lest, through the
dignity of those men, they be drawn on to the same emulation.

   For as He had said, "Whatsoever they bid you do, that do;" He shows how
many things they do amiss, lest from thence He should be supposed amongst
the unwise to commit all to them.

   "Woe unto you, for ye shut up the kingdom against men; for ye neither
go in yourselves, neither suffer ye them that are entering to go in."(2)
But if to profit no one be a charge against a man, even to hurt and hinder,
what plea hath that? But what means, "them that are entering in?" Them that
are fit for it. For when they were to lay injunctions on others, they used
to make the burdens intolerable, but when they themselves were to do any of
the things required, on the contrary, so far from doing anything, they went
much beyond this in wickedness, they even used to corrupt others. These are
they that are called pests,(3) who make their employment the ruin of
others, standing right contrary to teachers. For if it be the part of a
teacher to save that which is perishing, to destroy that which is on the
point of being saved is that of a destroyer.

   After this, again another charge: compass sea and land to make one
proselyte, and when he is made, ye make him twofold more the child of hell
than yourselves;"(4) that is, not even the fact that hardly ye have taken
him, and with endless toils, induces you to be sparing towards him,
although of the things we have hardly acquired, we are more sparing, but
you not even this renders more gentle.

   Here He lays to their charge two things; one, that they are
unprofitable for the salvation of the many, and need much toil in order to
win over even one; another, that they were remiss in the preservation of
him whom they had gained, or rather that they were not only careless, but
even traitors, by their wickedness in their life corrupting him, and making
him worse. For when the disciple sees his teachers to be such as these, he
becomes worse than they. For he stops not at his teacher's wickedness; but
as when his teacher is virtuous, he imitates him, so when he is bad, he
even goes beyond him, by reason of our proneness to what is evil.

   And He calls him "a child of hell," that is, a very hell. And He said
"twofold more than you," that He might both alarm those, and make these
feel the more severely, because they are teachers of wickedness. And not
this only, but because they labor to instill into their disciples a greater
wickedness, hardening them to a much greater depravity than they have, and
this is above all a mark of a depraved soul.

   Then He derides them for folly also, because they bade them disregard
the greater commandments. And yet before He had said the opposite, that
"they bind heavy burdens, and grievous to be borne." But these things too
they did again and were doing everything for the corruption of those who
were subject to them, in little things requiring strictness, and despising
the great.

   "For ye pay tithe," He saith, "of mint and anise, and have omitted(1)
the weightier matters of the law, judgment, and mercy, and faith. These
ought ye to have done, and not to leave the others undone."(2)

   Here then He naturally saith it, where it is tithe and almsgiving, for
what doth it hurt to give alms? But not to keep the law; for neither doth
it say thus. Therefore here indeed He saith, "These ought ye to have done;"
but where He is speaking about clean and unclean, He no longer adds this,
but makes a distinction, and shows that the inward purity is necessarily
followed by the outward, but the converse is no longer so.

   For where there is a plea of love to man, He passes it over lightly,
for this very reason, and because it was not yet time expressly and plainly
to revoke the things of the law. But where it is an observance of bodily
purification, He overthrows it more plainly.

   So, therefore, while with respect to alms He saith, "These ought ye to
have done, and not to leave the others undone," touching purifications He
speaks not on this wise, but what? "Ye make clean," He saith, "the outside
of the cup and the platter, but within they are full of extortion, and
injustice. Cleanse that which is within the cup, that the outside may be
clean also."(3) And He took it from a thing confessed and manifest, from a
cup and platter.

   2. Then, to show that there is no harm arising from despising bodily
cleansings, but very great vengeance from not regarding the purifications
of the soul, which is virtue, He called these "a gnat," for they are small
and nothing, but those other a camel, for they were beyond what men could
bear. Wherefore also He saith, "Straining at the gnat, and swallowing the
camel."(4) For indeed the one were enacted for the sake of the other, I
mean of mercy and judgment; so that not even then did they profit being
done alone. For whereas the little things were mentioned for the sake of
the great, and after that these last were neglected, and labor was spent on
those alone, nothing was gained even then by this. For the greater followed
not the lesser, but the lesser were sure to follow these greater.

   But these things He saith to show, that even before grace was come,
these were not among the principal things, or amongst those upon which men
should spend their labor, but the matters required were different. But if
before the grace they were so, much more when high commandments had come,
were these things unprofitable, and it was not meet to practise them at
all.

   In every case then is vice a grievous thing, but especially when it
does not so much as think it needs amendment; and it is yet more grievous,
when it thinks itself sufficient even to amend others; to express which
Christ calls them "blind guides." For if for a blind man not to think he
needs a guide be extreme misery and wretchedness; when he wishes himself to
guide others, see to what a gulf it leads.

   But these things He said, by all intimating their mad desire of glory,
and their exceeding frenzy concerning this pest. For this became a cause to
them of all their evils, namely, that they did all things for display. This
both led them away from the faith, and caused them to neglect what really
is virtue, and induced them to busy themselves about bodily purifyings
only, neglecting the purifications of the soul. So therefore to lead them
into what really is virtue, and to the purifyings of the soul, He makes
mention of mercy, and judgment, and faith. For these are the things that
comprise our life, these are what purify the soul, justice, love to man,
truth; the one inclining us to pardon (5) and not suffering us to be
excessively severe and unforgiving to them that sin (for then shall we gain
doubly, both becoming kind to man, and hence meeting also ourselves with
much kindness from the God of all), and causing us both to sympathize with
them that are de-spitefully entreated, and to assist them; the other not
suffering them to be deceitful, and crafty.

   But neither when He saith, "These ought ye to have done, and not to
leave the others undone," doth He say it as introducing a legal observance;
away with the thought;(6) neither with regard to the platter and the cup,
when He said, "Cleanse that which is within the cup and platter, that the
outside of them may be clean also," doth He bring us unto the old regard
for little things, but on the contrary indeed, He doth all things to show
it to be superfluous. For He said not, Cleanse the outside of them also,
but that which is within, and the outside is sure to follow.

   And besides, neither is it concerning a cup and platter he is speaking,
but of soul and body, by the outside meaning the body, by the inside the
soul. But if with regard to the platter there be need of that which is
within much more with regard to thee.

   But ye do the contrary, saith He, observing things trifling and
external, ye neglect what are great and inward: whence very great mischief
arises, for that thinking ye have duly performed all, ye despise the other
things; and despising them, ye do not so much as strive or attempt to
perform them.

   After this, He again derides them for vainglory, calling 'them "whited
sepulchers."(1) and unto all adding, "ye hypocrites;" which thing is the
cause of all their evils, and the origin of their ruin. And He did not
merely call them whited sepulchers, but said, that they were full of
uncleanness and hypocrisy. And these things He spake, indicating the cause
wherefore they did not believe, because they were full of hypocrisy and
iniquity.

   But these things not Christ only, but the prophets also constantly lay
to their charge, that they spoil, that their rulers judge not according to
the rule of justice, and every where you may find the sacrifices indeed
refused, but these things required. So that there is nothing strange,
nothing new, neither in the lawgiving, nor in the accusation, nay not even
in the comparison of the sepulchre. For the prophet makes mention thereof,
neither did he call them merely a sepulchre, "but their throat an open
sepulchre."(2)

   Such are many men now also, decking themselves indeed outwardly, but
full of iniquity within. For now too there is many a mode, and many a care
for outward purifications, but of those in the soul not so much as one. But
if indeed any one should tear open each man's conscience, many worms and
much corruption would he find, and an ill savor beyond utterance;
unreasonable and wicked lusts I mean, which are more unclean than worms.

   3. But that "they" should be such persons is not "so" dreadful a thing
(although it be dreadful), but that "you," that have been counted worthy to
become temples of God, should of a sudden have become sepulchers, having as
much ill savor, this is extreme wretchedness. He in whom Christ dwells, and
the Holy Spirit hath worked, and such great mysteries, that this man should
be a sepulchre, what wretchedness is this? What mournings and lamentations
doth this call for, when the members of Christ have become a tomb of
uncleanness? Consider how thou wast born, of what things thou hast been
counted worthy, what manner of garment thou hast received, how thou wast
built a temple without a breach! how fair! not adorned with gold, neither
with pearls, but with the spirit that is more precious than these.

   Consider that no sepulchre is made in a city, so then neither shalt
thou be able to appear in the city above. For if here this is forbidden,
much more there. Or rather even here thou art an object of scorn to all,
bearing about a dead soul, and not to be scorned only, but also to be
shunned. For tell me. if any one were to go round, bearing about a dead
body, would not all have rushed away? would not all have fled? Think this
now likewise. For thou goest about, bearing a spectacle far more grievous
than this, a soul deadened by sins, a soul paralyzed.

   Who now will pity such a one? For when thou dost not pity thine own
soul, how shall another pity him that is so cruel, such an enemy to
himself?(3) If any one, where thou didst sleep and eat, had buried a dead
body, what wouldest thou not have done? but thou art burying a dead soul,
not where thou dinest, nor where thou sleepest, but in the members of
Christ: and art thou not afraid lest a thousand lightnings and thunderbolts
be hurled from above upon thine head?

   And how dost thou even dare to set foot in the churches of God, and in
holy temples, having within thee the savor of so much abomination? For if
one bearing a dead body into the king's courts and burying it would have
suffered the utmost punishment, thou setting thy foot in the sacred courts.
and filling the house with so much ill savor, consider what a punishment
thou wilt undergo.

   Imitate that harlot who anointed with ointment the feet of Christ, and
filled the whole house with the odor, the opposite to which thou doest to
His house! For what though thou be not sensible of the ill savor? For this
most of all is the grievous part of the disease; wherefore also thou art
incurably diseased, and more grievously than they that are maimed in their
bodies, and become fetid. For that disease indeed is both felt by the sick
and is without any blame, nay even is deserving of pity; but this of hatred
and punishment.

   Since then both in this respect it is more grievous, and from the sick
not being sensible of it as he ought to be; come, give thyself to my words,
that I may teach thee plainly the mischief of it.

   But first listen to what thou sayest in the Psalm, "Let my prayer be
set forth in Thy sight as incense."(1) When then not incense, but a
stinking smoke arises from thee, and from thy deeds, what punishment dost
thou not deserve to undergo?

   What then is the stinking smoke? Many come in gazing about at the
beauty of women; others curious about the blooming youth of boys. After
this, dost thou not marvel, how bolts are not launched, and all things are
not plucked up from their foundations? For worthy both of thunderbolts and
hell are the things that are done; but God, who is long-suffering, and of
great mercy, forbears awhile His wrath, calling thee to repentance and
amendment.

   What doest thou, O man? Art thou curiously looking after women's
beauty, and dost thou not shudder at thus doing despite unto the temple of
God? Doth the church seem to thee a brothel, and less honorable than the
market-place. For in a market-place indeed thou art afraid and ashamed to
appear to be looking after any woman, but in God's temple, when God Himself
is discoursing unto thee, and threatening about these things, thou art
committing whoredom and adultery at the very time in which thou art being
told not to do this. And dost thou not shudder, nor stand amazed?

   These things do the spectacles of wantonness teach you, the pest that
is so hard to put down, the deleterious sorceries, the grievous snares of
the thoughtless, the pleasurable destruction of the unchaste

   Therefore the prophet also blaming thee, said, "Thine eyes are not
good, neither is thine heart."(2)

   It were better for such men to be blind; it were better to be diseased,
than to abuse thine eyes for these purposes.

   It were meet indeed that ye had within you the wall to part you from
the women; but since ye are not so minded, our fathers thought it necessary
by these boards(3) to wall you off; since I hear from the eider ones, that
of old there were not so much as these partitions; "For in Christ Jesus
there is neither male nor female."(4) And in the apostle's time also both
men and women were together. Because the men were men, and the women women,
but now altogether the contrary; the women have urged themselves into the
manners of courtezans, but the men are in no better state than frantic
horses.

   Heard ye not, that the men and women were gathered together in the
upper room, and that congregation was worthy of the heavens? And very
reasonably. For even women then practised much self-denial, and the men
gravity and chastity. Hear, for instance, the seller of purple saying, "If
ye have judged me to be faithful to the Lord, come in, and abide with
me."(5) Hear the women, who went about with the apostles, having taken unto
themselves manly courage, Priscilla, Persis, and the rest; from whom our
present women are as far removed as our men from their men.

   4. For then indeed even travelling into far countries women brought not
on themselves evil report; but now even though brought up in a chamber,
they hardly escape this suspicion. But these things arise from their
decking of themselves, and their luxury, Then the business of those women
was to spread the word; but now to appear beauteous, and fair, and comely
in countenance. This is glory to them, this salvation; but of lofty and
great works they do not even dream.

   What woman exerts herself to make her husband better? what man hath
taken to himself this care to amend his wife? There is not one: but the
woman's whole study is upon the care of ornaments of gold, and raiment, and
the other adornments of the person, and how to increase their substance;
but the man's both this, and others more than this, all however worldly.

   Who, when about to marry, inquires about the disposition and nurture of
the damsel? No one; but straightway about money, and possessions, and
measures of property of various and different kinds; like as if he were
about to buy something, or to settle some common contract.

   Therefore they do even so call marriage. For I have heard many say,
such a man has contracted with such a woman, that is, has married. And they
offer insult to the gifts of God, and as though buying and selling, so do
they marry, and are giver in marriage.

   And writings there are, requiring greater security than those about
buying and selling. Learn how those of old married, and imitate them. How
then did they marry? They inquired about ways of life, and morals, and
virtue of the soul. Therefore they had no need of writings, nor of security
by parchment and ink; for the bride's disposition sufficed them in the
place of all.

   I therefore entreat you likewise not to seek after wealth and
affluence, but a good disposition, and gentleness. Seek for a pious and
self-denying damsel, and these will be to thee better than countless
treasures. If thou seek the things of God, these others will come also; but
if thou pass by those, and hasten unto these, neither will these follow.

   But such a man, one will say, became rich by his wife! Art thou not
ashamed of bringing forward such examples? I had ten thousand times sooner
become a poor man, as I have heard many say, than gain wealth from a wife.
For what can be more unpleasing than that wealth? What more painful than
the abundance? What more shameful than to be notorious from thence, and for
it to be said by all, such a man became rich by a wife? For the domestic
discomforts I pass by, all that must needs result from hence, the wife's
pride, the servility, the strifes, the reproaches of the servants. "The
beggar," "the ragged one." "the base one, and sprung of base." "Why, what
had he when he came in?" "Do not all things belong to our mistress?" But
thou dost not care at all about these sayings, for neither art thou a
freeman. Since the parasites likewise hear worse things than these, and are
not pained wherefore neither are these, but rather pride themselves in
their disgrace; and when we tell them of these things, "Let me have," saith
one of them, "something pleasant and sweet, and let it choke me." Alas! the
devil, what proverbs hath he brought into the world, of power to overturn
the whole life of such persons. See at least this self-same devilish and
pernicious saying; of how much ruin it is full. For it means nothing else
than these words, Have thou no regard to what is honorable; have thou no
regard to what is just; let all those things be cast aside, seek one thing
alone, pleasure. Though the thing stifle thee, let it be thy choice; though
all that meet thee spurn thee, though they smear thy face with mire, though
they drive thee away as a dog, bear all. And what else would swine say, if
they had a voice? What else would filthy dogs? But perhaps not even they
would have said such things, as the devil hath persuaded men to rave.

   Wherefore I entreat you, being conscious of the senselessness of such
words as these, to flee such proverbs, and to choose out those in the
Scriptures that are contrary to them.

   But what are these? "Go not," it is said, "after thy lusts, and refrain
thyself from thine appetites."(1) And, touching an harlot again, it is said
in opposition to this proverb, "Give not heed to a bad woman: for honey
droppeth from the lips of a woman that is an harlot, which, for a season,
is luscious unto thy throat; but afterwards thou shalt find it more bitter
than gall, and sharper than a two-edged sword."(2) Unto these last then let
us listen, not unto those. For hence indeed spring our mean, hence our
slavish thoughts, hence men become brutes, because in everything they will
follow after pleasure according to this proverb, which, even without
arguments of ours, is of itself ridiculous. For after one is choked, what
is the gain of sweetness?

   Cease, therefore, to set up such great absurdity, and to kindle hell
and unquenchable fire; and let us look steadfastly (at length though late)
as we ought, unto the things to come, having put away the film on our eyes,
that we may both pass the present life honestly, and with much reverence
and godly fear, and attain unto the good things to come, by the grace and
love towards man of our Lord Jesus Christ, to whom be glory world without
end. Amen.


HOMILY LXXIV: MATT. XXIII. 29, 30.

"Woe unto you, because ye build the tombs of the prophets, and garnish
their sepulchers,(1) and say, If we had been in the days of our fathers, we
would not have been partakers with them in the blood of the prophets."

   NOT because they build, nor because they blame the others, doth He say,
woe, but because, while both thus, and by what they say, they are
pretending to condemn their fathers, they do worse. For in proof that the
condemnation was a pretense, Luke saith, ye do allow because ye build; for,
"Woe unto you," saith He, "for ye build the sepulchers of the prophets, and
your fathers killed them. Truly ye bear witness, and ye allow the deeds of
your fathers, for they indeed killed them, and ye build their
sepulchers."(2) For here He reproves their purpose, wherewith they built,
that it was not for the honoring of them that were slain, but as making a
show of the murders, and afraid, lest, when the tombs had perished by time,
the proof and memory of such daring should fade away, setting up these
glorious buildings, as a kind of trophy, and priding themselves in the
daring deeds of those men, and displaying them.

   For the things that ye now dare to do, show that ye do these things
also in this spirit. For, though ye speak the contrary, saith He, as
condemning them, as, for instance, "We should not, if we had been in their
days, have been partakers with them;" yet the disposition is evident
wherewith ye say these things. Wherefore also unfolding it, though darkly,
still He hath expressed it. For when He had said, ye say, "If we had been
in the days of our fathers, we should not have been partakers with them in
the blood of the prophets;" He added, "Wherefore ye be witnesses unto
yourselves, that ye are the children of them that slew the prophets." And
what blame is it to be a murderer's son, if one partake not in the mind of
one's father? None. Whence it is evident, that for this same thing He
brings it forward against them, hinting at their affinity in wickedness.

   And this is manifest too by what comes after; He adds at least, "Ye
serpents, ye generation of vipers."(3) For as those beasts are like their
parents, in the destructiveness of their venom, so also are ye like your
fathers in murderousness.

   Then, because He was searching their temper of mind, which is to the
more part obscure, He doth, from those things also which they were about to
perpetrate, which would be manifest to all, establish His words. For,
because He had said, "Wherefore ye be witnesses unto yourselves that ye are
the children of them which killed the prophets," making it evident, that of
their affinity in wickedness He is speaking, and that it was a pretense to
say, "We should not have been partakers with them," He added, "Fill ye up
therefore the measure of your fathers,"(4) not commanding, but declaring
beforehand, what was to be, that is, His own murder.

   Therefore, having brought in their refutation, and having shown that
they were pretenses which they said in their own defense, as, for instance,
"We would not have been partakers with them," (for they who refrain not
from the Lord, how should they have refrained from the servants), He makes
after this His language more condemnatory,(5) calling them "serpents, and
generation of vipers," and saying, "How shall ye escape the damnation of
hell,"(6) at once perpetrating such things, and denying them, and
dissembling your purpose?

   Then rebuking them more exceedingly from another cause also, He Saith,
"I will send unto you prophets, and wise men, and scribes, and some of them
shall ye kill and crucify, and some of them shall ye scourge in your
synagogues."(7) For that they should not say, "Though we crucified the
Lord, yet from the servants we should have refrained, if we had been then;"
"Behold," He saith, "I send servants also to you, prophets likewise
themselves, and neither will ye spare them." But these things He saith,
showing that it was nothing strange, that He should be murdered by those
sons, being both murderous and deceitful, and having much guile, and
surpassing their fathers in their outrages.

   And besides what hath been said, He shows them to be also exceedingly
vainglorious. For when they say, "If we had been in the days of our
fathers, we should not have been partakers with them," they spake out of
vainglory, and were practising virtue in words only, but in their works
doing the contrary.

   Ye serpents, ye generation of vipers, that is, wicked sons of wicked
men, and more wicked than those who begat them. For He showeth that they
are committing greater crimes, both by their committing them after those
others, and by their doing much more grievous things than they, and this,
while positively affirming that they never would have fallen into the same.
For they add that which is both the end and the crown of their evil deeds.
For the others slew them that came to the vineyard, but these, both the
son, and them that were bidding them to the wedding.

   But these things He saith, to separate them off from the affinity to
Abraham, and to show that they had no advantage from thence, unless they
followed his works; wherefore also He adds, "How can ye flee(1) from the
damnation of hell," when following them that have committed such acts?

   And here He recalls to their remembrance John's accusation, for he too
called them by this name, and reminded them of the judgment to come. Then,
because they are nothing alarmed by judgment and hell, by reason of their
not believing them, and because the thing is future, He awes them by the
things present, and saith, "Wherefore, behold, I send unto you prophets and
scribes: and some of them shall ye kill and crucify, and scourge;(2) that
upon you may come all the righteous blood shed upon the earth, from the
blood of righteous Abel, unto the blood of Zacharias the son of Barschias,
whom ye stew between the temple(3) and the altar. Verily I say unto you,
that all these things shall come upon this generation."(4)

   2. See by how many things He has warned them. He said, Ye condemn your
fathers, in that ye say, "We would not have been partakers with them;" and
this is no little thing to shame them. He said, While ye condemn them, ye
do worse things, even ye yourselves; and this is sufficient to cover them
with disgrace. He said, These things shall not be without punishment; and
hence he implants in them fear beyond words. He hath reminded them at least
of hell. Then because that was to come, He brought home to them the terrors
as even present. "For all these things shall come," He saith, "upon this
generation."

   He added also unspeakable severity to the vengeance, saying, that they
shall suffer more grievous things than all; yet by none of these things did
they become better. But if any one say, And why do they suffer more
grievously than all? we would say, Because they have first committed more
grievous things than all, and by none of the things that have been done to
them have they been brought to a sound mind.

   Heardest thou not Lamech saying, "Of Lamech vengeance shall be taken
seventy times sevenfold;"(5) that is, "I am deserving of more punishment
than Cain." Why could this be? Yet he did not slay his brother; but because
not even by his example was he brought to a better mind. And this is what
God saith elsewhere, "Requiting the sins of fathers upon children for the
third and fourth generation of them that hate me."(6) Not as though one
were to suffer punishment for the crimes committed by others, but inasmuch
as they who, after many sin and have been punished, yet have not grown
better, but have committed the same offenses, are justly worthy to suffer
their punishments also.

   But see how seasonably he also mentioned Abel, indicating that this
murder likewise is of envy. What then have ye to say? Know ye not what Cain
suffered? Did God hold His peace at his deeds? Did He not exact the
severest penalty? Heard ye not what things your fathers suffered, when they
slew the prophets; were they not delivered over to punishments, and
inflictions of vengeance without number? How then did ye not become better?
And why do I speak of the punishments of your fathers, and what they
suffered? Thou who thyself condemnest thy fathers, how is it thou doest
worse? For moreover even ye yourselves have declared that "He will
miserably destroy those wicked men."(7) What favor then will ye have after
this, committing such things after such a sentence?

   But who is this Zacharias? Some say, the father of John; some, the
prophet; some, a priest with two different names, whom the Scripture also
calls, the son of Jehoiada.(8)

   But do thou mark this, that the outrage was twofold. For not only did
they slay holy men, but also in a holy place. And saying these things, He
did not only alarm them, but also comfort His disciples, showing that the
righteous men also who were before them suffered these things. But these He
alarmed, foretelling that like as they paid their penalty, even so should
these too suffer the utmost extremities. Therefore He calls them(1)
"prophets, and wise men, and scribes," even hereby again taking away every
plea of theirs. "For ye cannot say," He saith, "Thou didst send from among
the Gentiles, and therefore we were offended;" but they were led on unto
this by being murderous, and thirsting for blood. Wherefore He also said
beforehand, "For this cause do I send prophets and scribes." This did the
prophets also lay to their charge, saying, "They mingle blood with
blood,"(2) and that they are men of blood. Therefore also did He command
the blood to be offered to Him, showing that if in a brute it be thus
precious, much more in a man. Which He saith to Noah likewise, "I will
require all blood that is shed."(3) And ten thousand other such things
might one find Him enjoining with regard to their not committing murder;
wherefore He commanded them not even to eat that which was strangled.

   Oh the love of God towards man! that though He foreknew they would
profit nothing, He still doeth His part. For I will send, He saith, and
this knowing they would be slain. So that even hereby they were convicted
of saying vainly, "We should not have been partakers with our fathers." For
these too slew prophets even in their synagogues, and reverenced neither
the place, nor the dignity of the persons. For not merely ordinary persons
did they slay, but prophets and wise men, such that they had nothing to lay
to their charge. And by these He meaneth the apostles, and those after
them, for, indeed, many prophesied. Then, willing to aggravate their fears,
He saith, "Verily, verily I say unto you, All these things shall come upon
this generation;" that is, I will bring all upon your heads, and will make
the vengeance sore. For he that knew many to have sinned, and was not
sobered, but himself hath committed the same sins again, and not the same
only, but also far more grievous, would justly deserve to suffer a far more
grievous punishment than they. For like as, if he had been minded, he would
have gained greatly, had he grown better by their examples, even so, since
he continued without amendment, he is liable to a heavier vengeance, as
having had the benefit of more warning by them who had sinned before and
been punished, and having reaped no advantage.

   3. Then He directs His speech unto the city, in this way too being
minded to correct His hearers, and saith, "O Jerusalem, Jerusalem!"(4) What
meaneth the repetition? this is the manner of one pitying her, and
bemoaning her, and greatly loving her. For, like as unto a woman beloved,
herself indeed ever loved, but who had despised Him that loved her, and
therefore on the point of being punished, He pleads, being now about to
inflict the punishment. Which He doth in the prophets also, using these
words, "I said, Turn thou unto me, and she returned not."(5)

   Then having called her, He tells also her blood-stained deeds, "Thou
that killest(6) the prophets, and stonest them that are sent unto thee, how
often would I have gathered thy children together, and ye would not," in
this way also pleading for His own dealings; not even with these things
hast thou turned me aside, nor withdrawn me from my great affection toward
thee, but it was my desire even so, not once or twice, but often to draw
thee unto me. "For how often would I have gathered your children together,
even as a hen gathereth her chickens, and ye would not."(7) And this He
saith, to show that they were ever scattering themselves by their sins. And
His affection He indicates by the similitude; for indeed the creature is
warm in its love towards its brood. And everywhere in the prophets is this
same image of the wings, and in the song of Moses and in the Psalms,
indicating His great protection and care.

   "But ye would not," He saith. "Behold your house is left desolate,"(8)
stripped of the succor which cometh from me. Surely it was the same, who
also was before protecting them, and holding them together, and preserving
them; surely it was He who was ever chastening them. And He appoints a
punishment, which they had ever dreaded exceedingly; for it declared the
entire overthrow of their polity. "For I say unto you, Ye shall not see me
henceforth, till ye shall say, Blessed is He that cometh in the name of the
Lord." (9) And this is the language of one that loves earnestly, earnestly
drawing them unto Him by the things to come, not merely warning them by the
past; for of the future day of His second coming doth He here speak.

   What then? Did they not see Him from that time? But it is not that hour
which He meaneth in saying, Henceforth, but the time up to His crucifixion.

   For since they were forever accusing Him of this, that He was a kind of
rival God, and a foe to God, He moves them to love Him by this, namely, by
showing Himself to be of one accord with His Father; and He indicates
Himself to be the same that was in the prophets. Wherefore also He uses the
same words as did the prophets.

   And by these He intimated both His resurrection, and His second coming,
and made it plain even to the utterly unbelieving, that then most surely
they should worship Him. And how did He make this plain? By speaking of
many things that were first to be, that He should send prophets, that they
should kill them; that it should be in the synagogues; that they should
suffer the utmost extremities; that their house should be left desolate;
that they should undergo things more grievous than any, and such as never
were undergone before. For all these things are enough to furnish even to
the most senseless and contentious a clear proof of that which should come
to pass at His coming.

   For I will ask them, Did He send the prophets and wise men? Did they
slay them in their synagogue? Was their house left desolate? Did all the
vengeance come upon that generation? It is quite plain that it was so, and
no man gainsays it. As then all these things came to pass, so shall those
also come to pass, and most surely they shall submit then.

   But they shall derive thence no advantage in the way of defense, as
neither will they who repent of their course of life then.

   Wherefore let us, while it is time, practise what is good. For like as
they henceforth derived no advantage from their knowledge, even so neither
shall we ourselves from our repentance for our wickedness. For neither to
the pilot, when the bark is sunk in the sea from his remissness, will there
remain anything more; nor to the physician, when the sick man is gone; but
each of these must before the end devise, and execute all things, so as to
be involved in no danger, nor shame; but after this, all is unprofitable.

   Let us also then, while in sickness, send for physicians, and lay out
money, and exert unceasing diligence, that having risen up from our
affliction, we may depart hence in health.

   And as much care as we exert about our servants, when their bodies are
sick, so much let us show forth upon ourselves, when our soul is diseased.
And indeed we are nearer to ourselves than our servants, and our souls are
more necessary than those bodies, but nevertheless it were well if we exert
at least an equal diligence. For if we do not this now, when gone,
thenceforth we may obtain nothing more in the way of plea.

   4. Who is so wretched, one may say, as not to show even as much thought
as this? Why this is the marvellous thing, that we are held in so little
esteem with our ownselves, that we despise ourselves more than our
servants. For when our servants are sick of a fever, we send for
physicians, and make a separation in the house, and compel them to obey the
laws of that art; and if these are neglected, we are displeased with them,
and set persons to watch them, who will not, even should they wish them,
suffer them to satiate their desire; and if they who have the care of these
persons should say, that medicines must be procured at great cost, we
yield; and whatsoever they may enjoin, we obey, and we pay them hire for
these injunctions.

   But when we are sick (or rather there is no time when we are not sick),
we do not so much as call in the physician, we do not lay out money, but as
though some ruffian,(1) and enemy, and foes were concerned, so do we
disregard our soul. And these things I say, not finding fault with our
attention towards our servants, but thinking it meet to take at least as
much care of our souls. And how should we do? one may say. Show it to Paul
when ill; call in Matthew; let John sit by it. Hear from them, what we
ought to do that is thus ill, they will surely tell, and will not conceal.
For they are not dead, but live and speak. But doth the soul take no heed
to them, being weighed down by the fever? Do thou compel it, and awaken its
reasoning power. Call in the prophets. There is no need to pay money to
these physicians, for neither do they themselves demand hire for
themselves, nor for the medicines which they prepare do they drive thee to
the necessity of expense, except for almsgiving; but in everything else
they even add to thy possessions; as, for instance, when they require thee
to be temperate, they deliver thee from unseasonable and wrong expenses;
when they tell thee to abstain from drunkenness, they make thee wealthier.
Seest thou the skill of physicians, who besides health, are supplying thee
also with riches? Sit down therefore by them, and learn of them the nature
of thy disease For instance, dost thou love wealth, and greedy gain, like
as the fevered love water? Listen at any rate to their admonitions. For
like as the physician saith to thee, If thou wilt gratify thy desire, thou
wilt perish, and undergo this or that; even so also Paul: "They that will
be rich, fall into temptation, and a snare of the devil, and into foolish
and hurtful lusts, which drown men in destruction and perdition."(1)

   But art thou impatient? Hear him saying, "Yet a little while, and He
that cometh will come, and will not tarry.(2) The Lord is at hand, be
careful for nothing;"(3) and again, "The fashion of this world passeth
away."(4)

   For neither doth he command only, but also soothes, as a physician
should. And like as they devise some other things in the place of cold
things, so doth this man draw off(5) the desire another way. Dost thou wish
to be rich, saith he; let it be "in good works." Dost thou desire to lay up
treasure? I forbid it not at all; only let it be in Heaven.

   And like as the physician saith, that what is cold is hurtful to teeth,
to nerves, to bones; so he too, more briefly indeed, as heedful of brevity,
yet far more, clearly and more powerfully, saith," For the love of money is
the root of all evils."(6)

   Of what then should one make use? He tells this also: of contentedness
instead of covetousness. "For contentment," he saith, "with godliness is
great gain."(7) But if thou art dissatisfied, and desirest more, and art
not yet equal to cast away all superfluous things, he tells also him that
is thus diseased, how he ought to handle these things too. "That they that
rejoice in wealth, be as though they rejoiced not; and they that have, as
though they possessed not; and they that use this world, as not abusing
it."(8)

   Seest thou what manner of things he enjoins? Wilt thou call in also
another physician besides? To me at least it seems well. For neither are
these physicians like those of the body, who often, while vying one with
another, overwhelm the sick man. But not so these, for they have regard to
the health of the sick, not to their own vainglory. Be not then afraid of
the number of them; one Master speaks in all, that is, Christ.

   5. See, for instance, another again entering in, and saying severe
things concerning this disease, or rather it is the Master by him;(9) "For
ye cannot serve God and mammon."(10) Yea, saith he, and how will these
things be? how shall we cease from the desire? Hence may we learn this
also. And how shall we know? Hear him saying this too: "Lay not up for
yourselves treasures upon the earth, where moth and rust doth corrupt, and
where thieves break through and steal."(11)

   Seest thou how by the place, by the things that waste there, He draws
men off from this desire that is here, and rivets them to Heaven, where all
things are impregnable? For if ye transfer your wealth there where neither
rust nor moth corrupts, nor thieves break through and steal, ye will both
expel this disease, and establish your soul in the greatest abundance.

   And together with what we have said, He brings forward an example also
to teach thee moderation. And like as the physician, to alarm the sick man
saith, that such a one died from the use of cold water; so doth He also
bring in the rich man,(12) laboring indeed, and longing for life and
health, but not able to attain thereto, because of having set his heart on
covetousness, but going away empty. And besides this man, another is shown
to thee again by another evangelist, he that was in torment,(13) and was
not master so much as of a drop of water. Then showing that His injunctions
are easy, He saith, "Behold the fowls of the air."(14) But being
compassionate, He suffers not even the rich to despair. "For the things
which are impossible with men, are possible with God,"(15) saith He. For
though thou be rich, the physician is able to cure thee. For neither was it
wealth that He took away, but to be slave of riches, and a lover of greedy
gain.

   How then is it possible for the rich man to be saved. By possessing his
goods in common with them that are in need, being such as Job was, and
exterminating out of his soul the desire of more, and in no points going
beyond real need.

   He shows thee together with these this selfsame publican also, that was
grievously oppressed by the fever of covetousness, quickly set free from
it. For what more sordid than a publican? Nevertheless, the man became
indifferent to wealth from obeying the laws of the physician. For indeed He
hath for His disciples such persons as these, that were sick of the same
diseases as we are, and have recovered their health quickly. And He shows
us each, in order we may not despair. See at least this publican. Mark
again another, a chief of the publicans, who promised four fold indeed for
all that he had extorted, and the half of all that he possessed, that he
might receive Jesus.

   But art thou on fire with exceeding desire for riches. Have the
possessions of all men instead of thine own. For indeed I give thee, He
saith, more than thou seekest, in opening to thee the houses of the wealthy
throughout the world. "For whosoever hath forsaken father or mother, or
lands, or house, shall receive an hundredfold."(1) Thus wilt thou not enjoy
more abundant possessions only, but thou wilt even remove this grievous
thirst altogether, and wilt endure all things easily, so far from desiring
more, not seeking often even necessary things. Thus doth Paul suffer
hunger, and is held in honor more than when he ate. Forasmuch as a wrestler
also, when striving, and winning crowns, would not choose to give up and to
be in repose; and a merchant who hath entered on sea voyages would not
desire to be afterwards in idleness.

   And we therefore, if we should taste as we ought of spiritual fruits,
shall thenceforth not even account the things present to be anything, being
seized by the desire of the things to come as with some most noble
intoxication.

   Let us taste of them, therefore, that we may both be delivered from the
turmoil of the things present, and may attain the good things to come, by
the grace and love towards man of our Lord Jesus Christ, to whom be the
glory and the might, now and ever, and world without end. Amen.


HOMILY LXXV: MATT. XXIV. 1, 2.

"And Jesus went out from the temple, and departed.(1) And His disciples
came to Him to show Him the buildings of the temple. And He answered and
said unto them, See ye not all these things? Verily I say unto you, there
shall not be left here one stone upon another, that shall not be thrown
down."

   For inasmuch as He said, "Your house is left desolate," and had
previously forewarned them of many grievous things; therefore the disciples
having heard these things, as though marvelling at it, came unto Him,
showing the beauty of the temple, and wondering, if so much beauty was to
be destroyed, and materials so costly, and variety of workmanship past
utterance; He no longer thenceforth talks to them of desolation merely, but
foretells an entire destruction. "See ye not all these things," saith He,
and do ye marvel, and are ye amazed? "There shall not remain one stone upon
another." How then did it remain? one may say. But what is this? For
neither so hath the prediction fallen to the ground. For He said these
things either indicating its entire desolation, or at that spot where He
was. For there are parts of it destroyed unto the foundations.

   And together with its we would say another thing also, that from what
hath been done, even the most contentious ought to believe concerning the
remains, that they are utterly to be destroyed.

   "And as He sat upon the mount of Olives, the disciples came unto Him
privately, saying, Tell us when shall these things be? and what shall be
the sign of Thy coming, and of the end of the world?"(2)

   Therefore did they come unto Him privately, as it was of such matters
they meant to inquire. For they were in travail to know the day of His
coming, because of their eager desire to behold that glory, which is the
cause of countless blessings. And these two things do they ask him, when
shall these things be? that is, the overthrow of the temple; and, what is
the sign of thy coming? But Luke saith,(3) the question was one concerning
Jerusalem, as though they were supposing that then is His coming. And Mark
saith, that neither did all of them ask concerning the end of Jerusalem,
but Peter and John,(4) as having greater freedom of speech.

   What then saith He? "Take heed that no man deceive you. For many shall
come in my name, saying, I am Christ, and shall deceive many.(1) And ye
shall hear of wars and rumors of wars. See that ye be not troubled; for all
these things must come to pass, but the end is not yet."(2)

   For since they felt as being told of vengeance falling on others when
hearing of that which was to be brought upon Jerusalem and as though they
were to be out of the turmoils, and were dreaming of good things only, and
looked for these to befall them quite immediately; for this cause He again
foretells to them grievous things, making them earnest, and commanding them
on two grounds to watch, so as neither to be seduced by the deceit of them
that would beguile them, nor to be overpowered by the violence of ills that
should overtake them.

   For the war, saith He, shall be twofold that of the deceivers, and that
of the enemies, but the former far more grievous, as coming upon them in
the confusion and turmoils, and when men were terrified and troubled. For
indeed great was the storm then, when the Roman power was beginning to
flourish, and cities were taken, and camps and weapons were set in motion,
and many were readily believed.

   But of wars in Jerusalem is He speaking; for it is not surely of those
without, and everywhere in the world; for what did they care for these? And
besides, He would thus say nothing new, if He were speaking of the
calamities of the world at large, which are happening always. For before
this, were wars, and tumults, and fightings; but He speaks of the Jewish
wars coming upon them at no great distance, for henceforth the Roman arms
were a matter of anxiety. Since then these things also were sufficient to
confound them, He foretells them all.

   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 amongst men, but proceed from the wrath on high.

   Therefore He saith, 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 hath 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,(3) 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, "Ye shall not see me, till ye shall
say, Blessed is He that cometh 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 Thy 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;(4) for many shall come in my
name, saying, I am Christ."

   Afterwards, when He hath roused them to listen about these things (for,
"take heed," saith He, "that no man deceive you");(4) and having made them
energetic, and prepared them to be watchful, and hath 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 meaneth, 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 saith, "shall rise against
nation, and kingdom against kingdom."(5) Of the preludes to the ills of the
Jews doth He speak. "All these are the beginning of sorrows,"(1) that is,
of those that befall them. "Then shall they deliver you up to be afflicted,
and shall kill you."(2)

   In good season did He introduce their ills, having a consolation from
the common miseries; and not in this way only, but also by His adding, that
it is "for my name's sake. For ye shall be hated," He saith, "of all men
for my name's sake. Then shall many be offended, and shall betray one
another, and many false Christs and false prophets shall arise, and shall
deceive many. And because iniquity shall abound, the love of many shall wax
cold; but he that shall endure unto the end, the same shall be saved."(3)

   This is the greater evil, when the war is intestine too, for there were
many false brethren. Seest thou the war to be threefold? from the
deceivers, from the enemies, from the false brethren. See Paul too
lamenting over the same things, and saying, "Without were fightings, within
were fears;"(4) and, "perils among false brethren,"(5) and again, "For such
are false apostles, deceitful workers, transforming themselves into the
apostles of Christ."(6)

   After this again, what is more grievous than all, they shall not have
so much as the consolation from love. Then indicating, that these things
will in no degree harm the noble and the firm, He saith, Fear not, neither
be troubled. For if ye show forth the patience that becomes you, the
dangers will not prevail over you. And it is a plain proof of this, that
the word shall surely be preached everywhere in the world, so much shall ye
be above the things that alarm you. For, that they may not say, how then
shall we live? He said more, Ye shall both live and preach everywhere.
Therefore He added moreover, "And this gospel shall be preached in the
whole world for a witness to all nations, and then shall the end come,"(7)
of the downfall of Jerusalem.

   For in proof that He meant this, and that before the taking of
Jerusalem the gospel was preached, hear what Paul saith, "Their sound went
into all the earth;"(8) and again, "The gospel which was preached to every
creature which is under Heaven."(9) And seest thou him running from
Jerusalem unto Spain? And if one took so large a portion, consider what the
rest also wrought. For writing to others also, Paul again saith con- coming
the gospel, that "it is bringing forth fruit, and growing up in every
creature which is under Heaven."(10)

   But what meaneth, "For a witness to all nations?" Forasmuch as though
it was everywhere preached, yet it was not everywhere believed. It was for
a witness, He saith, to them that were disbelieving, that is, for
conviction, for accusation, for a testimony; for they that believed will
bear witness against them that believed not, and will condemn them. And for
this cause, after the gospel is preached in every part of the world,
Jerusalem is destroyed, that they may not have so much as a shadow of an
excuse for their perverseness. For they that saw His power shine throughout
every place, and in an instant take the world captive, what excuse could
they then have for continuing in the same perverseness? For in proof that
it was everywhere preached at that time, hear what Paul saith, "of the
gospel which was preached to every creature which is under Heaven."(11)

   Which also is a very great sign of Christ's power, that in twenty or at
most thirty years the word had reached the ends of the world. "After this
therefore," saith He, "shall come the end of Jerusalem." For that He
intimates this was manifested by what follows.

   For He brought in also a prophecy, to confirm their desolation, saying,
"But when ye shall see the abomination of desolation, spoken of by Daniel
the prophet, standing in the holy place, let him that readeth
understand."(12) He referred them to Daniel. And by" abomination" He
meaneth the statue of him who then took the city, which he who desolated
the city and the temple placed within the temple, wherefore Christ calleth
it, "of desolation." Moreover, in order that they might learn that these
things will be while some of them are alive, therefore He said, "When ye
see the abomination of desolation."

   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 Caesar commanded all of them to be driven away.(13) 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.

   But then were all the contraries to these. For while they did not seem
worthy of credit, they were withdrawing from such as did seem worthy of it,
those who had been deceived by them. So far from being loved, they were
even hated, and were taking men away from what they loved, both habits, and
hereditary customs, and laws.

   Again, their injunctions had great difficulty; but the things, from
which they were withdrawing men, much pleasure. And many were the perils,
many the deaths, both themselves and they that obeyed them underwent, and
together with all this, the time also occasioned them much difficulty,
teeming with wars, tumults, disturbance, so that, even if there had been
none of the things we have mentioned, it would have quite thrown all things
into confusion.

   We have good occasion to say, "Who shall tell the mighty works of the
Lord, and make all His praises to be heard."(1) For if his own people amid
signs hearkened not to Moses, because of the clay only, and the bricks; who
persuaded these that every day were beaten and slain, and were suffering
incurable evils, to leave a quiet life, and to prefer thereto this which
was teeming with blood and death, and that when they who preached it were
strangers to them, and very hostile in every way? For I say not unto
nations and cities and people, but into a small house let one bring in him
that is hated of all that are in the house, and by him endeavor to bring
them away from those whom they love, from father, and wife, and child, will
he not surely be seen torn in pieces, before he hath opened his mouth? And
if there be added moreover a tumult and strife of husband and wife in the
house, will they not stone him to death before he steps on the threshold?
And if he also be one whom they may readily despise, and who enjoins
galling things, and commands them who are living in luxury to practise self
restraint, and together with this the conflict be against those who are far
more in numbers and who excel him, is it not quite manifest that he will be
utterly destroyed? Yet nevertheless, this, which is impossible to be done
in one house, this hath Christ accomplished in all the world, through
precipices and furnaces, and ravines, and rocks, and land and sea at war
with Him, bringing in the healers of the world.

   And if thou art minded to learn these things more distinctly, I mean,
the famines, the pestilences, the earthquakes, the other calamities, peruse
the history about these things composed by Josephus, and thou wilt know all
accurately. Therefore Himself too said, "Be not troubled, for all must be;"
and, "He that endureth to the end, the same shall be saved;" and, "The
gospel shall surely be preached in all the world." For when weakened and
faint at the fear of what had been said, He braces them up by saying,
Though ten thousand things be done, the gospel must be preached in every
part of the world, and then shall the end come.

   4. Seest thou in what a state things were then, and how manifold was
the war? And this is the beginning, when each of the things to be effected
most required quiet. In what state then were they? for nothing hinders us
from resuming the same things again. The first war was that of the
deceivers; "For there shall come," He saith, "false Christs and false
prophets:" the second, that of the Romans, "For ye shall hear," He saith,
"of wars:" the third, that which bringeth on the "famines:" the fourth,
"the pestilences" and "the earthquakes:" the fifth, "they shall deliver you
into afflictions:" the sixth, "ye shall be hated of all men:" the seventh,
"They shall betray one another, and hate one another" (an intestine war
doth He here make known); then, "false Christs," and false brethren; then,
"the love of the most(1) shall wax cold," which is the cause of all the
ills.

   Seest thou numberless kinds of war, new and strange? Yet nevertheless
in the midst of these things, and much more (for with the intestine wars
was mingled also that of kinsmen), the gospel prevailed over the whole
earth. "For the gospel," He saith, "shall be preached in the whole world."

   Where then are they who set up the power of a nativity and the cycle of
times against the doctrines of the church? For who has ever recorded that
another Christ appeared; that such a thing took place? Although they
falsely affirm other things, that ten myriads of years passed, yet this
they cannot even feign. Of what kind of cycle then would ye speak? For
there was never another Sodom, nor another Gomorrah, nor another flood. How
long do ye trifle, talking of a cycle and nativity?

   How then, it is said, do many of the things they say come to pass?
Because thou hast bereaved thyself of the help God bestows, and didst
betray thyself, and didst place thyself without His providence; therefore
doth the evil spirit turn and twist about thy matters as he will.

   But not so among the saints, or rather not even amongst us sinners, who
utterly despise it. For although our practice is beyond endurance, yet
because by God's grace we cling with much exactness to the doctrines of the
truth, we are above the malice of the evil spirits.

   And altogether, what is a nativity? nothing else than injustice, and
confusion, and that all things are borne along at random; or rather not at
random only; but more than this, with folly.

   "And if there is not any nativity, whence is such a one rich? whence is
such a one poor?"

   I know not: for in this way I will for a time reason with thee,
instructing thee not to be curious about all things; neither in consequence
of this to go on at random and rashly. For neither because thou art
ignorant of this, oughtest thou to feign the things that are not. It is
better to be ignorant well, than to learn ill. For he that knoweth not the
cause, will come soon to the right one; but he who because he does not know
the real cause, feigns one that is untrue, will not be able easily to
receive the real; but he needs more both of labors and toil, in order to
take away the former. For indeed on a tablet, if it have been wiped smooth,
any one may easily write what he will, but when it is written upon, no
longer in the same way, for we must first wipe out what has been ill
written. And amongst physicians again, he that applies nothing, is far
better than he that applies hurtful things; and he who builds unsoundly, is
worse than he who cloth not so much as build at all; like as the land is
far better that bears nothing, than that which bears thorns.

   Let us not then be impatient to learn all things, but let us endure to
be even ignorant of some things, that when we have found a teacher, we may
not afford him double toil. Or rather many oftentimes have remained even
incurably diseased, by carelessly entangling themselves in evil opinions.
For neither is the toil the same to pluck up first what hath taken root
amiss, and then to sow, as to plant a clear ground. For in that case, he
must overthrow first, and then put in other things; but in this, the
hearing is ready.

   Whence then is such a one rich? I will say, now; many acquire wealth,
by God's gift; and many by His permission. For this is the short and simple
account.

   What then? it is said, doth He make the whoremongers to be rich, and
the adulterers, and him that hath abused himself with mankind, and him that
hath made a bad use of his possessions? He doth not make them, but permits
them to be rich; and great is the difference, and quite infinite between
making and permitting. But wherefore doth He suffer it at all? Because it
is not yet the time for judgment, that every one may receive according to
his merits.

   For what more worthless than that rich man, who giveth not to Lazarus
so much as of his crumbs? Nevertheless, he was more wretched than all, for
he came to be possessed not even of a drop of water, and for this very
cause most especially, that being rich he was cruel. For if there are two
wicked men, who have not had the same portion here, but one in wealth, the
other in poverty, they will not be similarly punished there, but the
wealthier more grievously.

   5. Dost thou not see at least even this man, suffering more fearfully
because he had "received his good things?" Do thou also therefore, when
thou seest in prosperity one who is become rich by injustice, groan, weep;
for indeed this wealth is to him an addition of punishment. For like as
they who sin much, and are not minded to repent, treasure up to themselves
a treasure of wrath; even so they, who, besides not being punished, are
even enjoying prosperity, will undergo the greater punishment.

   And the proof of this, if thou wilt, I will show thee, not from the
things to come only, but also from the present life. For the blessed David,
when he sinned that sin of Bathsheba, and was convicted by the prophet, for
this cause most of all was he more severely reproved, that even when he had
enjoyed such security, he was like this. Hear at least God upbraiding him
with this especially. "Did not I anoint thee for a king, and delivered thee
from the hand of Saul, and give thee all that pertained to thy master, and
all the house of Israel and Judah, and if it had been little for thee, I
would have added thus and thus; and wherefore hast thou done that which was
evil in my sight?"(1) For not for all sins are there the same punishments,
but many and diverse, according to the times, according to the persons,
according to their rank, according to their understanding, according to
other things besides. And that what I say may be more clear, let one sin be
set forth, fornication; and mark how many different punishments I find not
from myself, but from the divine Scriptures. Did any one commit fornication
before the law, he is differently punished; and this Paul showeth, "For as
many as have sinned without law, shall also perish without law."(2) Did any
one commit fornication after the law? He shall suffer more grievous things.
"For as many as have sinned in the law shall be judged by the law."(3) Did
any one commit fornication being a priest, he receives from his dignity a
very great addition to his punishment. So for this cause, whereas the other
women were slain for fornication, the daughters of the priests were burnt;
the lawgiver showing the more amply, how great punishment await the priest
if he commits this sin. For if on the daughter he inflicts a greater
punishment, because of her being a priest's daughter, much more on the man
himself who bears the priest's office. Was fornication committed with any
violence? she is even freed from punishment. Did One play the harlot being
rich, and another being poor? Here again also is a difference. And this is
evident from what we have said before concerning David. as any one guilty
of fornication after Christ's coming? Should he depart uninitiated, he will
suffer a punishment more sore than all those. Was any guilty of fornication
after the layer? in this case not even a consolation is left for the sin
any more. And this selfsame thing Paul declared when he said, "He that
despised Moses' law dieth without mercy, under two or three witnesses: of
how much sorer punishment suppose ye shall he be counted worthy, who hath
trodden underfoot the Son of God, and hath counted the blood of the
covenant an unholy thing, and hath done despite to the grace of the
Spirit?(4) Hath any been guilty of fornication, bearing the priest's office
now? this above all is the crown of the evil deeds.

   Seest thou of one sin how many different forms? one that before the
law, another that after the law, another that of him who bears the priest's
office; that of the rich woman, and that of the poor woman, of her that is
a catechumen. and of the believing woman, of the daughter of the priest.

   And from the knowledge again great is the difference; "For he which
knew his Lord's will, and did it not, shall be beaten with many
stripes."(5) And to sin after examples bringeth greater vengeance.
Therefore He saith, "But ye, when ye had seen it, repented not
afterwards,"(6) though ye had had the advantage of much care. Therefore He
upbraids Jerusalem likewise with this saying, "How often would I have
gathered thy children together, and ye would not!"(7)

   And to sin being in luxury, this is shown by the history of Lazarus.
And from the place also the sin becomes more grievous, which He Himself
indicated when He said, "Between the temple and the altar."(8)

   And from the equality of the offenses themselves, "It is not marvellous
if one be taken stealing;"(9) and again, "Thou didst slay thy sons and thy
daughters; this is beyond all thy whoredoms, and thine abominations."(10)
And from the persons again: "If one man sin against another, they shall
pray for him; but if he sin against God, who shall entreat for him ?"(1)

   And when any one surpasses in negligence those who are far inferior;
wherewith in Ezekiel He doth charge them, saying, "Not even according to
the judgments of the nations hast thou done."(2)

   And when one is not sobered even by the examples of others, "She saw
her sister," it is said, "and justified her."(3)

   And when one has had the advantage of more abundant care; "For if," He
saith, "these mighty works had been done in Tyre and Sidon, they would have
repented long ago; but it shall be more tolerable for Tyre and Sidon than
for that city."(4)

   Seest thou perfect exactness, and that all for the same sins are not
paying the same penalty? For moreover when we have had the benefit of long-
suffering, and profit nothing, we shall endure worse things. And this Paul
shows, where he says, "But after thy hardness and impenitent heart, thou
treasurest up for thyself wrath."(5)

   Knowing then these things, let us not be offended, neither let us be
confounded at any of the things that happen, nor bring in upon us the storm
of thought, but giving place to God's providence, let us give heed to
virtue, and flee vice, that we may also attain to the good things to come,
by the grace and love towards man of our Lord Jesus Christ, by whom and
with whom be glory unto the Father together with the Holy Spirit, now and
always, and world without end. Amen.


HOMILY LXXVI: MATT. XXIV. 16--18.

"Then let them which be in Judaea flee into the mountains. And let him that
is on the housetop not come down to take anything out of his house. Neither
let him which is in his field return back to take his clothes."(1)

   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.

   And see how He relates the war, by the things that seem to be small
setting forth how intolerable it was to be. For, "Then," saith He, "let
them which be in Judaea flee into the mountains." Then, When? When these
things should be, "when the abomination of desolation should stand in the
holy place." Whence be seems to me to be speaking of the armies. Flee
therefore then, saith He, for thenceforth there is no hope of safety for
you.

   For since it had fallen out, that they often had recovered themselves
in grievous wars, as under Sennacherib, under Antiochus again (for when at
that time also, armies had come in upon them, and the temple had been
seized beforehand, the Maccabees rallying gave their affairs an opposite
turn); in order then that they might not now also suspect this, that there
would be any such change, He forbids them all thought of the kind. For it
were well, saith He, to escape henceforth with one's naked body. Therefore
them also that are on the housetop, He suffers not to enter into the house
to take their clothes, indicating the evils to be inevitable, and the
calamity without end, and that it must needs be that he that was involved
therein should surely perish. Therefore He adds also, him that is in the
field, saying, neither let this man turn back to take his clothes. For if
they that are in doors flee, much more they that are out of doors ought not
to take refuge within.

   "Woe unto them that are with child, and to them that give suck,"(1) to
the one because of their greater inertness, and because they cannot flee
easily, being weighed down by the burden of their pregnancy; to the other,
because they are held by the tie of feeling for their children, and cannot
save their sucklings. For money it is a light thing to despise, and an easy
thing to provide, and clothes; but the bonds of nature how could any one
escape? how could the pregnant woman become active? how could she that
gives suck be able to overlook that which she had borne?

   Then, to show again the greatness of the calamity, He saith, "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."(2)

   Seest thou 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?"(3) 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," saith 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, hath 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 saith 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 saith 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 Judaea 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 thee, 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 saith, "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."(4) 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 saith is like this. If, saith He, the war of the Romans against the
city had prevailed further, all the Jews had perished (for by "no flesh"
here, He meaneth no Jewish flesh), both those abroad, and those at home.
For not only against those in Judaea did they war, but also those that were
dispersed everywhere they outlawed and banished, because of their hatred
against the former.

   2. But whom doth 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 showeth, 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
saith, "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 spake not this openly, but by their entire destruction He
darkly intimated it. But He spake 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.

   But mark thou, I pray thee, the dispensation of the Spirit, that John
wrote none of these things, lest he should seem to write from the very
history of the things done (for indeed he lived a long time after the
taking of the city), but they, who died before the taking, and had seen
none of these things, they write it, in order that every way the power of
the prediction should clearly shine forth.

   "Then, if any man shall say unto you, Lo, here is Christ, or there;
believe it not: for there shall arise false Christs, and false prophets,
and shall show signs and wonders, so as to deceive, if possible, the very
elect. Behold, I have told you before.(1) Wherefore if they shall say unto
you, Behold, He is in the desert, go not forth: behold, He is in the secret
chambers, believe it not. For as the lightning cometh out of the east, and
shineth even unto the west, so shall also the coming of the Son of Man be.
For wheresoever the carcase is, there shall the eagles be gathered
together."(2)

   Having finished what concerned Jerusalem, He passes on to His own
coming, and tells the signs of it, not for their use only, but for us also,
and for all that shall come after us.

   "Then." When? Here, as I have often said, the word, "then," relates not
to the connection in order of time with the things before mentioned. At
least, when He was minded to express the connection of time, He added,
"Immediately after the tribulation of those days,"(3) but here not so, but,
"then," not meaning what should follow straightway after these things, but
what should be in the time, when these things were to be done, of which He
was about to speak. So also when it is said, "In those days cometh John the
Baptist,"(4) he is not speaking of the time that should straightway follow,
but that many years after, and that in which these things were done, of
which He was about to speak. For, in fact, having spoken of the birth of
Jesus, and of the coming of the magi, and of the death of Herod, He at once
saith, "In those days cometh John the Baptist;" although thirty years had
intervened. But this is customary in the Scripture, I mean, to use this
manner of narration. So then here also, having passed over all the
intermediate time from the taking of Jerusalem unto the preludes of the
consummation, He speaketh of the time just before the consummation. "Then,"
He saith therefore, "if any man shall say unto you, Lo, here is Christ, or
there, believe it not."

   Awhile He secures them by the place, mentioning the distinguishing
marks of His second coming, and the indications of the deceivers. For not,
as when at His former coming He appeared in Bethlehem, and in a small
corner of the world, and no one knew Him at the beginning, so doth He say
it shall be then too; but openly and with all circumstance, and so as not
to need one to tell these things. And this is no small sign that He will
not come secretly.

   But mark how here He saith nothing of war (for He is interpreting the
doctrine concerning His advent), but of them that attempt to deceive. For
some in the days of the apostles deceived the multitude, "for they shall
come," saith He, "and shall deceive many;"(5) and others shall do so before
His second coming, who shall also be more grievous than the former. "For
they shall show," He saith, "signs and wonders, so as to deceive if
possible the very elect:"(6) here He is speaking of Antichrist, and
indicates that some also shall minister to him. Of him Paul too speaks on
this wise. Having called him "man of sin," and "son of perdition," He
added, "Whose coming is after the working of Satan, with all power and
signs and lying wonders; and with all deceivableness of unrighteousness in
them that perish."(1)

   And see how He secures them; "Go not forth into the deserts, enter not
into the secret chambers." He did not say, "Go, and do not believe;" but,
"Go not forth, neither depart thither." For great then will be the
deceiving, because that even deceiving miracles are wrought.

   3. Having told them how Antichrist cometh, as, for instance, that it
will be in a place; He saith how Himself also cometh. How then doth He
Himself come? "As the lightning cometh out of the east, and shineth even
unto the west, so shall also the coming of the Son of Man be. For
wheresoever the carcase is, there also will the eagles be gathered
together."(2)

   How then shineth the lightning? It needs not one to talk of it, it
needs not a herald, but even to them that sit in houses, and to them in
chambers it shows itself in an instant of time throughout the whole world.
So shall that coming be, showing itself at once everywhere by reason of the
shining forth of His glory. But He mentions also another sign, "where the
carcase is, there also shall the eagles be;" meaning the multitude of the
angels, of the martyrs, of all the saints.

   Then He tells of fearful prodigies. What are these prodigies?
"Immediately after the tribulation of those days," saith He, "the sun shall
be darkened."(3) Of the tribulation of what days doth 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.

   But how doth He come? The very creation being then transfigured, for
"the sun shall be darkened," not destroyed, but overcome by the light of
His presence; and the stars shall fall, for what shall be the need of them
thenceforth, there being no night? and "the powers of Heaven shall be
shaken," and in all likelihood, seeing so great a change come to pass. For
if when the stars were made, they trembled and marvelled ("for when the
stars were made, all angels," it is said, "praised Me with a loud
voice");(4) much more seeing all things in course of change, and their
fellow servants giving account, and the whole world standing by that awful
judgment-seat, and those who have lived from Adam unto His coming, having
an account demanded of them of all that they did, how shall they but
tremble, and be shaken?

   "Then shall appear the sign of the Son of Man in Heaven;"(5) 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 doth 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 cometh 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.

   Seest thou how fearfully He has pictured His coming? how He has stirred
up the spirits of His disciples? For this reason, let me add, He puts the
mournful things first, and then the good things, that in this way also He
may comfort and refresh them. And of His passion He suggests to them the
remembrance, and of His resurrection, and with a display of glory,(6) He
mentions His cross, so that they may not be ashamed nor grieve, whereas
indeed He cometh then setting it forth for His sign. And another saith,
"They shall look on Him whom they pierced." Therefore it is that they shall
mourn, when they see that this is He.

   And forasmuch as He had made mention of the cross, He added, "They
shall see the Son of Man coming," no longer on the cross, but "in the
clouds of Heaven, with power and great glory."(7)

   For think not, He meaneth, because thou hearest of the cross, that it
is again anything mournful, for He shall come with power and great glory.
But He bringeth it, that their sin may be self-condemned, as if any one who
had been struck by a stone, were to show the stone itself, or his garments
stained with blood. And He cometh in a cloud as He was taken up, and the
tribes seeing these things mourn. Not however that the terrors shall with
them proceed no further than mournings; but the mourning shall be, that
they may bring forth their sentence from within, and condemn themselves.

   And then again, "He will send His angels with a great trumpet,(1) and
they shall gather the elect from the four winds, from one end of Heaven to
the other."(2)

   But when thou hast heard of this, consider the punishment of them that
remain. For neither shall they suffer that former penalty only, but this
too. And as above He said, that they should say, "Blessed is He that cometh
in the name of the Lord,"(3) so here, that they shall mourn. For since He
had spoken unto them of grievous wars, that they might learn, that together
with the fearful things here, the torments there also await them, He brings
them in mourning and separated from the elect, and consigned to hell; by
this again rousing the disciples, and indicating from how many evils they
should be delivered, and how many good things they shall enjoy.

   4. And why now doth He call them by angels, if He comes thus openly?'
To honor them in this way also. But Paul saith, that they "shall be caught
up in clouds." And He said this also, when He was speaking concerning a
resurrection. "For(4) the Lord Himself," it is said, "shall descend from
Heaven with a shout, with the voice of an archangel." So that when risen
again, the angels shall gather them together, when gathered together the
clouds shall catch them up; and all these things are done in a moment, in
an instant. For it is not that He abiding above calleth them, but He
Himself cometh with the sound of a trumpet. And what mean the trumpets and
the sound? They are for arousing, for gladness, to set forth the amazing
nature of the things then doing, for grief to them that are left.

   Woe is me for that fearful day! For though we ought to rejoice when we
hear these things, we feel pain, and are dejected, and our countenance is
sad. Or is it I only that feel thus, and do ye rejoice at hearing of these
things? For upon me at least there comes a kind of shudder when these
things are said, and I lament bitterly, and groan from the very depth of my
heart. For I have no part in these things, but in those that are spoken
afterwards, that are said unto the virgins, unto him mat buried the talents
he had received, unto the wicked servant. For this cause I weep, to think
from what glory we are to be cast out, from what hope of blessings, and
this perpetually, and forever, to spare ourselves a little labor. For if
indeed this were a great toil, and a grievous law, we ought even so to do
all things; nevertheless many of the remiss would seem to have at least
some pretext, a poor pretext indeed, yet would they seem to have some, that
the toil was great, and the time endless, and the burden intolerable; but
now we can put forward no such objection; which circumstance most of all
will gnaw(5) us no less than hell at that time, when for want of a slight
endeavor, and a little toil, we shall have lost Heaven, and the unspeakable
blessings. For both the time is short, and the labor small, and yet we
faint and are supine. Thou strivest on earth, and the crown is in Heaven;
thou art punished of men, and art honored of God; the race is for two days,
and the reward for endless ages; the struggle is a corruptible body, and
the rewards in an incorruptible.

   And apart from these things, we should consider another point also,
that even if we do not choose to suffer any of the things that are painful
for Christ's sake, we must in other ways most assuredly endure them. For
neither, though thou shouldest not have died for Christ, wilt thou be
immortal; neither though thou shouldest not have cast away thy riches for
Christ, wilt thou go away hence with them. These things He requires of
thee, which although He should not require them, thou wilt have to give up,
because thou art mortal; He willeth thee to do these by thy choice, which
thou must do by necessity. So much only He requires to be added, that it be
done for His sake; since that these things befall men and pass away, cometh
to pass of natural necessity. Seest thou how easy the conflict? What it is
altogether necessary for thee to suffer, that choose to suffer for my sake;
let this only be added, and I have sufficient obedience. The gold which
thou intendest to lend to another, this lend to me, both at more profit,
and in greater security. Thy body, wherewith thou art going to warfare for
another, make it to war for me, for indeed I surpass thy toils with
recompenses in the most abundant excess. Yet thou in all other matters
preferrest him that giveth thee more as well in loans, as in marketing and
in warfare; but Christ alone, when giving more, and infinitely more than
all, thou dost not receive. And what is this so great hostility? What is
this so great enmity? Where will there be any excuse or defense left for
thee, when the reasons for which thou preferrest man to man avail not to
induce thee to prefer God to man?

   Why dost thou commit thy treasure to the earth? "Give it into my hand,"
He saith. Doth not the earth's Lord seem to thee more worthy of trust than
the earth? This indeed restoreth that which thou laidest in it, though
oftentimes not even this, but He gives thee also recompense for His keeping
of it? For indeed He doth exceedingly love us. Therefore if thou shouldest
wish to lend, He stands ready; or to sow, He receives it; or if thou
shouldest wish to build, He draws thee unto Himself, saying, Build in my
regions. Why runnest thou unto poor, unto beggarly men, who also for little
gains occasion thee great trouble? Nevertheless, not even on hearing these
things, do we make up our minds to it, but where are fightings and wars,
and wild struggles,(1) and trials and suits of law, and false accusations,
thither do we hasten.

   5. Doth He not justly turn away from us, and punish us, when He is
giving up Himself unto us for all things, and we are resisting Him? It is
surely plain to all. For whether thou art desirous to adorn thyself, "Let
it, He saith, be with my ornaments;" or to arm thyself, "with my arms," or
to clothe thyself, "with my raiment;" or to feed thyself, "at my table;" or
to journey, "on my way;" or to inherit, "my inheritance;" or to enter into
a country, "the city of which I am builder and maker;" or to build a house,
"amongst my tabernacles." "For I, so far from asking thee for a recompense
of the things that I give thee, to even make myself owe thee a recompense
for this very thing, if thou be willing to use all I have." What can be
equal to this munificence, "I am Father, I am brother, I am bridegroom, I
am dwelling place, I am food, I am raiment, I am root, I am foundation, all
whatsoever thou wiliest, I am." "Be thou in need of nothing, I will be even
a servant, for I came to minister, not to be ministered unto; I am friend,
and member, and head, and brother, and sister, and mother; I am all; only
cling thou closely(2) to me. I was poor for thee, and a wanderer for thee,
on the cross for thee, in the tomb for thee, above I intercede for thee to
the Father; on earth I am come for thy sake am ambassador from my Father.
Thou art all things to me, brother, and joint heir, and friend, and
member." What wouldest thou more? Why dost thou turn away from Him, who
loveth thee? Why dost thou labor for the world? Why dost thou draw water
into a broken cistern? For it is this to labor for the present life. Why
dost thou comb wool into the fire? Why dost thou "beat the air?"(3) Why
dost thou "run in vain?"(4)

   Hath not every art an end? It is surely plain to every one. Do thou
also show the end of thy worldly eagerness. But thou canst not; for,
"vanity of vanities, all is vanity."(5) Let us go to the tombs; show me thy
father; show me thy wife. Where is he that was clad in raiment of gold? he
that rode in the chariot? he that had armies, that had the girdle,(6) that
had the heralds? he that was slaying these, and casting those into prison?
he that put to death whom he would, and set free whom he was minded? I see
nothing but bones, and a worm, and a spider's web; all those things are
earth, all those a fable, all a dream, and a shadow, and a bare relation,
and a picture, or rather not so much as a picture. For the picture we see
at least in a likeness, but here not so much as a likeness.

   And would that the evils stop with this. For now the honor, and the
luxury, and the distinction, end with a shadow, with words; but the
consequences of them, are no longer limited to a shadow and to words, but
continue, and will pass over with us elsewhere, and will be manifest to
all, the rapine, the covetousness, the fornications, the adulteries, the
dreadful things beyond number; these not in similitude, neither in ashes,
but written above, both words and deeds.

   With what eyes then shall we behold Christ? For if any one could not
bear to see his father, when conscious to himself that he had sinned
against him, upon Him who infinitely exceeds a father in forbearance how
shall we then look? how shall we bear it? For indeed we shall stand at
Christ's judgment-seat, and there will be a strict inquiry into all things.

   But if any man disbelieve the judgments to come, let him look at the
things here, at those in the prisons, those in the mines, those on the
dunghills, the possessed, the frantic, them that are struggling with
incurable diseases, those that are fighting against continual poverty, them
that live in famine, them that are pierced with irremediable woes, those in
captivity. For these persons would not suffer these things here, unless
vengeance and punishments were to await all the others also that have
committed such sins. And if the rest have undergone nothing here, you ought
to regard this very fact as a sign that there is surely something to follow
after our departure here. For the self- same God of all would not take
vengeance on some, and leave others unpunished, who have committed the same
or more grievous offenses, unless He designed to bring some punishments
upon them there.

   By these arguments then and these examples let us also humble
ourselves; and let them who are obstinate unbelievers of the judgment
believe it henceforth, and become better men; that having lived here in a
manner worthy of the kingdom, we may attain unto the good things to come,
by the grace and love towards man of our Lord Jesus Christ, to whom be
glory forever and ever. Amen.


HOMILY LXXVII: MATT. XXIV. 32, 33.

Now learn a parable of the fig tree; when his branch is yet tender, and
putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye
shall see all these things, know that it is near, even at the doors."(1)

   FORASMUCH as He had said, "Immediately after the tribulation of those
days;" but they sought of this, after how long a time it should be, and
desired to know in particular the very day, therefore He puts also the
similitude of the fig tree, indicating that the interval was not great, but
that in quick succession would occur His advent also. And this He declared
not by the parable alone, but by the words that follow, saying, "know that
it is near, even at the doors."(2)

   Whereby He foretells another thing also, a spiritual summer, and a calm
that should be on that day (after the present tempest) for the righteous;
but to the sinners the contrary, winter after summer, which He declares in
what follows, saying, that the day shall come upon them, when they are
living in luxury

   But not for this intent only did He put forward this about the fig
tree, in order to declare the interval; for it was possible to have set
this before them in other ways as well; but that he might hereby also
confirm His saying, as assuredly thus to come to pass. For as this of the
fig tree is of necessity, so that too. For thus, wherever He is minded to
speak of that which will assuredly come to pass, He brings forward the
necessary courses of nature, both Himself, and the blessed Paul imitating
Him. Therefore also when speaking of His resurrection, He saith, "When the
corn of wheat hath fallen into the earth, except it die, it abideth alone;
but if it die, it bringeth forth much fruit."(3) Whereby also the blessed
Paul being instructed uses the same similitude,(4) "Thou fool," he saith,
"that which thou sowest is not quickened, except it die."(5)

   After this, that they might not straightway return to it again, and
say, "When?" he brings to their remembrance the things that had been said,
saying, "Verily I say unto you, This generation shall not pass, till all
these things be fulfilled!"(6) All these things. What things? I pray thee.
Those about Jerusalem, those about the wars, about the famines, about the
pestilences, about the earthquakes, about the false Christs, about the
false prophets, about the sowing of the gospel everywhere, the seditions,
the tumults, all the other things, which we said were to occur until His
coming. How then, one may ask, did He say, "This generation?" Speaking not
of the generation then living, but of that of the believers. For He is wont
to distinguish a generation not by times only, but also by the mode of
religious service, and practice; as when He saith, "This is the generation
of them that seek the Lord."(1)

   For what He said above, "All these must come to pass,"(2) and again,
"the gospel shall be preached,"(3) 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.

   Then to lead them on more in faith, He saith, "Heaven and earth shall
pass away, but my words shall not pass away;"(4) that is, it were more easy
for these firm, fixed, and immoveable bodies to be blotted out, than for
ought of my words to fall to the ground. And he who gainsays these things,
let him test His sayings, and when he hath found them true (for so he
surely will find them) from what is past, let him believe also the things
to come, and let him search out all things with diligence, and he will see
the actual events bearing witness to the truth of the prophecy. And the
elements He hath brought forward, at once to declare, that the church is of
more honor than Heaven and earth, and at the same time to indicate Himself
by this also to be maker of all. For since He was speaking of the end, a
thing disbelieved by many, He brought forward Heaven and earth, indicating
His unspeakable power, and showing with great authority, that He is Lord of
all, and by these things rendering His sayings deserving of credit, even
with those who are much given to doubt.

   "But of that day and hour knoweth no man, no, not the angels of
Heaven,(5) neither the Son,(6) but the Father." By saying, not the angels,
He stopped their mouths, that they should not seek to learn what these
angels know not; and by saying, "neither the Son," forbids them not only to
learn, but even to inquire. For in proof that therefore He said this, see
after His resurrection, when He saw they were become over curious, how He
stopped their mouths more decidedly. For now indeed He hath mentioned
infallible signs, many and endless; but then He saith merely, "It is not
for you to know times or seasons." And then that they might not say, we are
driven to perplexity, we are utterly scorned, we are not held worthy so
much as of this, He says, "which the Father hath put in His own power."(7)
And this, because He was exceedingly careful to honor them, and to conceal
nothing from them. Therefore He refers it to His Father, both to make the
thing awful, and to exclude that of which He had spoken from their inquiry.
Since if it be not this, but He is ignorant of it, when will He know it?
Will it be together with us? But who would say this? And the Father He
knoweth clearly, even as clearly as He knoweth the Son; and of the day is
He ignorant? Moreover, "the Spirit indeed searcheth even the deep things of
God,"(8) and doth not He know so much as the time of the judgment? But how
He ought to judge He knoweth, and of the secrets of each He hath a full
perception; and what is far more common than that, of this could He be
ignorant? And how, if "all things were made by Him, and without Him was not
even one thing made,"(9) was He ignorant of the day? For He who made the
worlds,(10) it is quite plain that He made the times also; and if the
times, even that day. How then is He ignorant of that which He made?

   2. And ye indeed say that ye know even His substance,(11) but that the
Son not even the day, the Son, who is always in the bosom of the Father;
and yet His substance is much greater than the days, even infinitely
greater. How then, while assigning to yourselves the greater things, do you
not allow even the less to the Son, "in whom are hid all the treasures of
wisdom and knowledge."(12) But neither do you know what God is in His
substance, though ten thousand times ye talk thus madly, neither is the Son
ignorant of the day, but is even in full certainty thereof.

   For this cause, I say, when He had told all things, both the times and
the seasons, and had brought it to the very doors ("for it is near," He
saith, "even at the doors"), He was silent as to the day. For if thou seek
after the day and hour, thou shall not hear them of me, saith He; but if of
times and preludes, without hiding anything, I will tell thee all exactly.

   For that indeed I am not ignorant of it, I have shown by many things;
having mentioned intervals, and all the things that are to occur, and how
short from this present time until the day itself (for this did the parable
of the fig tree indicate), and I lead thee to the very vestibule; and if I
do not open unto thee the doors, this also I do for your good.

   And that thou mayest learn by another thing also, that the silence is
not a mark of ignorance on His part, see, together with what we have
mentioned, how He sets forth another sign also. "But as in the days of Not
they were eating and drinking, marrying and giving in marriage, until the
day that the flood came, and took all away; so shall also the coming of the
Son of Man be."(1) And these things He spake, showing that He should come
on a sudden, and unexpectedly, and when the more part were living
luxuriously. For Paul too saith this, writing on this wise, "When they
shall speak of peace and safety, then sudden destruction cometh upon them;"
and to show how unexpected, He said, "as travail upon a woman with
child."(2) How then doth He say, "after the tribulation of those days?" For
if there be luxury then, and peace, and safety, as Paul saith, how doth He
say, "after the tribulation of those days?" If there be luxury, how is
there tribulation? Luxury for them that are in a state of insensibility and
peace. Therefore He said not, when there is peace, but "when they speak of
peace and safety," indicating their insensibility to be such as of those in
Noah's time, for that amid such evils they lived in luxury.

   But not so the righteous, but they were passing their time in
tribulation and dejection. Whereby He shows, that when Antichrist is come,
the pursuit of unlawful pleasures shall be more eager among the
transgressors, and those that have learnt to despair of their own
salvation. Then shall be gluttony, then revellings, and drunkenness.
Wherefore also most of all He puts forth an example corresponding to the
thing For like as when the ark was making, they believed not, saith He; but
while it was set in the midst of them, proclaiming beforehand the evils
that are to come, they, when they saw it, lived in pleasure, just as though
nothing dreadful were about to take place; so also now, Antichrist indeed
shall appear, after whom is the end, and the punishments at the end, and
vengeance intolerable; but they that are held by the intoxication of
wickedness shall not so much as perceive the dreadful nature of the things
that are on the point of being done. Wherefore also Paul saith, "as travail
upon a woman with child," even so shall those fearful and incurable evils
come upon them.

   And wherefore did He not speak of the ills in Sodom? It was His will to
introduce an example embracing all men,(3) and disbelieved after it was
foretold. So therefore, as by the more part the things to come are
disbelieved, He confirms those things by the past, terrifying their minds.
And together with the points I have mentioned, He shows this also, that of
the former things also He was the doer. Then again He sets another sign, by
all which things He makes it evident, that He is not ignorant of the day.
And what is the sign? "Then shall two be in the field; one shall be taken,
and one left. Two women shall be grinding at the mill, one shall be taken,
and one left. Watch therefore, for ye know not what hour your Lord doth
come."(4) And all these things are both proofs that He knew, and calculated
to turn them from their inquiry. So for this cause He spake also of the
days of Not, for this cause He said too, "Two shall be on the bed,"
signifying this, that He should come upon them thus unexpectedly, when they
were thus without thought, and "two women grinding at the mill," which also
of itself is not the employment of them that are taking thought.

   And together with this, He declares that as well servants as masters
should be both taken and left, both those who are at ease, and those in
toil, as well from the one rank as from the other; even as in the Old
Testament He saith, "From him that sitteth upon the throne to the captive
woman that is at the mill."(5) For since He had said, that hardly are the
rich saved, He shows that not even these are altogether lost, neither are
the poor saved all of them, but both out of these and out of those are men
saved, and lost.

   And to me He seems to declare, that at night will be the advent. For
this Luke too saith.(6) Seest thou how accurately He knows all things?

   After this again, that they may not ask about it, He added, "Watch
therefore, for ye know not what hour your Lord doth come."(7) He said not,
"I know not," but, "ye know not." For when He had brought them well nigh to
the very hour, and had placed them there, again He deters them from the
inquiry, from a desire that they should be striving always. Therefore He
saith, "Watch," showing that for the sake of this, He did not tell it.

   "But know this, that if the good man of the house had known in what
watch the thief would come, he would have watched, and would not have
suffered his house to be broken up. Therefore be ye also ready, for in such
an hour as ye think not the Son of Man cometh."(1)

   For this intent He tells them not, in order that they may watch, that
they may be always ready; therefore He saith, When ye look not for it, then
He will come, desiring that they should be anxiously waiting, and
continually. in virtuous action.

   But His meaning is like this: if the common sort of men knew when they
were to die, they would surely strive earnestly at that hour.

   3. In order therefore that they may strive, not at that hour only,
therefore He tells them not either the common hour, or the hour of each,
desiring them to be ever looking for this, that they may be always
striving. Wherefore He made the end of each man's life also uncertain.

   After this, He openly calls Himself Lord, having nowhere spoken so
distinctly. But here He seems to me also to put to shame the careless, that
not even as much care as they that expect a thief have taken for their
money, not even this much do these take for their own soul. For they
indeed, when they expect it, watch, and suffer none of the things in their
house to be carried off; but ye, although knowing that He will come, and
come assuredly, continue not watching, saith He, and ready so as not to be
carried away hence unprepared. So that the day cometh unto destruction for
them that sleep. For as that man, if he had known, would have escaped, so
also ye, if ye be ready, escape free.

   Then, as He had fallen upon the mention of the judgment, He directs His
discourse to the teachers next, speaking of punishment and honors; and
having put first them that do right, He ends with them that continue in
sin, making His discourse to close with that which is alarming.

   Wherefore He first saith this, "Who then is the faithful and wise
servant, whom his Lord shall set over(2) His household to give them their
meat in theirs due season? Blessed is that servant, whom his Lord when He
cometh shall find so doing. Verily I say unto you, that He shall make him
ruler over all His goods."(4)

   Tell me, is this too the language of one who is in ignorance? For if
because He said, "neither doth the Son know," thou sayest He is ignorant of
it; as He saith, "who then?" what wilt thou say? Wilt thou say He is
ignorant of this too? Away with the thought. For not even one of them that
are frantic would say this. And yet in the former case one might assign a
cause; but here not even this. And what when He said, "Peter, lovest thou
me?"(5) asking it, knew He not so much as this? nor when He said, "Where
have ye laid Him?"(6)

   And the Father too will be found to be saying such things. For He
Himself likewise saith, "Adam, where art thou?"(7) and, "The cry of Sodom
and Gomorrah is waxed great before me. I will go down therefore, and see
whether their doings be according to their cry which cometh unto me, and if
not, I will know."(8) And elsewhere He saith, "Whether they will hear,
whether they will understand."(9) And in the gospel too, "It may be they
will reverence my Son:"(10) all which are expressions of ignorance. But not
in ignorance did He say these things, but as compassing objects such as
became Him: in the case of Adam, that He might drive him to make an excuse
for his sin: in that of the Sodomites, that He might teach us never to be
positive, till we are present at the very deeds; in that of the prophet,
that the prediction might not appear in the judgment of the foolish a kind
of compulsion to disobedience; and in the parable in the gospel, that He
might show that they ought to have done this, and to have reverenced the
Son: but here, as well that they may not be curious, nor over busy again,
as that He might indicate that this was a rare and precious thing. And see
of what great ignorance this saying is indicative, if at least He know not
even him that is set over. For He blesses him indeed, "For blessed," saith
He, "is that servant;" but He saith not who this is. "For who is he," He
saith, "whom His Lord shall set over?" and, "Blessed is he whom He shall
find so doing."

   But these things are spoken not of money only, but also of speech, and
of power, and of gifts, and of every stewardship, wherewith each is
entrusted. This parable would suit rulers in the state also, for every one
is bound to make full use of what he hath for the common advantage. If it
be wisdom thou hast, if power, if wealth, if what it may, let it not be for
the hurt of thy fellow-servants, neither for thine own ruin. For this
cause, therefore, He requires both things of him, wisdom, and fidelity: for
sin arises from folly also. He calls him faithful then, because he hath
purloined nothing, neither misspent his Lord's goods without aim or fruit;
and wise, because he knew how to dispense the things given him, according
as was fit. For indeed we have need of both things, as well not to purloin
the goods of our Master, as also to dispense them as is fit. But if the one
be wanting, the other halteth. For if he be faithful and steal not, yet
were to waste and to spend upon that which concerned him not, great were
the blame; and if he should know how to dispense it well, yet were to
purloin, again there is no common charge against him.

   And let us also that have money listen to these things. For not unto
teachers only doth He discourse, but also unto the rich. For either sort
were entrusted with riches; those that teach with the more necessary
wealth, ye with what is inferior. When then at the time that the teachers
are scattering abroad the greater, ye are not willing to show forth your
liberality even in the less, or rather not liberality but honesty (for ye
give the things of another), what excuse will you have? But now, before the
punishment of them that do the contrary things, let us hear the honor of
him that approveth himself. "For verily I say unto you, He will set him
over all His goods."

   What can be equal to this honor? what manner of speech will be able to
set forth the dignity, the blessedness, when the King of Heaven, He that
possesseth all things, is about to set a man over "all His goods?"
Wherefore also He calleth him wise, because he knew, not to give up great
things for small, but having been temperate here, hath attained to Heaven.

   4. After this, as He ever doth, not by the honor only laid up for the
good, but also by the punishment threatened against the wicked, doth He
correct the hearers. Wherefore also He added, "But and if the evil servant
say in his heart, my Lord delayeth His coming; and shall begin to smite his
fellow servants, and shall eat and drink with the drunken: the Lord of that
servant shall come in a day when he looketh not for Him, and in an hour
that he is not aware of,(1) and shall cut him asunder,(2) and shall appoint
him his portion with the hypocrites: there shall be weeping and gnashing of
teeth."(3)

   But if any one should say, "Seest thou what a thought hath entered into
his mind, because of the day's not being known, "my Lord," he saith,
"delayeth His coming?" we should affirm, that it was not because the day is
not known, but because the servant is evil. Else wherefore came not this
thought into the heart of the faithful and wise servant. For what, even
though the Lord tarry, O wretched man, surely thou lookest that He will
come. Why then dost thou not take care?

   Hence then we learn, that He cloth not so much as tarry. For this
judgment is not the Lord's, but that of the evil servant's mind, wherefore
also he is blamed for this. For in proof that He doth not tarry, hear Paul
saying, "The Lord is at hand, be careful for nothing;"(4) and, "He that
cometh will come, and will not tarry."(5)

   But do thou hear also what followeth, and learn how continually He
reminds them of their ignorance of the day, showing that this is profitable
to the servants, and fitted to waken and thoroughly to rouse them. For what
though some gained nothing hereby? For neither by other things profitable
for them were some profited, but nevertheless He ceaseth not to do His
part.

   What then is the purport of that which followeth? "For He shall come in
a day when he looketh not for Him, and in an hour that he is not aware
of;"(6) and shall inflict upon him extreme punishment. Seest thou how even
everywhere He puts this, the fact of their ignorance, indicating that it
was profitable, and by this making them always earnest minded? For this is
the point at which He labors, that we should be always on the watch; and
since it is always in luxury that we are supine, but in afflictions we are
braced up, therefore everywhere He saith this, that when there is
relaxation, then come the terrors. And as further back He showed this by
the example of Noah, even so here He saith it is, when that servant is
drunken, when he is beating, and that his punishment shall be intolerable.

   But let us not regard only the punishment appointed for him, but let us
look to this other point too, lest we ourselves also be unawares to
ourselves doing the same things. For to this servant are they like, who
have money, and give not to the needy. For thou too art steward of thine
own possessions, not less than he who dispenses the alms of the church. As
then he has not a right to squander at random and at hazard the things
given by you for the poor, since they were given for the maintenance of the
poor; even so neither mayest thou squander thine own. For even though thou
hast received an inheritance from thy father, and hast in this way all thou
possessest: even thus all are God's. And then thou for thy part desirest
that what thou hast given should be thus carefully dispensed, and thinkest
thou not that God will require His own of us with greater strictness, or
that He suffers them to be wasted at random? These things are not, they are
not so. Because for this end, He left these things in thine hand, in order
"to give them their meat in due season." But what meaneth, "in due season?"
To the needy, to the hungry. For like as thou gavest to thy fellow-servant
to dispense, even so doth the Lord will thee too to spend these things on
what is needful. Therefore though He was able to take them away from thee,
He left them, that thou mightest have opportunity to show forth virtue;
that bringing us into need one of another, He might make our love for one
another more fervent.

   But thou, when thou hast received, so far from giving, dost even beat.
And yet if not to give be blame, what excuse is there for beating? But
this, it seems to me, He speaks, hinting at the insolent, and the covetous,
and indicating the charge to be heavy, when they beat them, whom they were
commanded to feed.

   5. But He seemeth to be here hinting also at those that live in luxury,
since for luxury too there is laid up a great punishment. "For He eateth
and drinketh, it is said, "with the drunken, pointing at gluttony. For not
for this purpose didst thou receive, that thou should spend it on luxury,
but that thou shouldest lay it out on alms. What! are they thine own things
which thou hast? With the goods of the poor hast thou been entrusted,
though thou be possessed of them by honest labor, or though it be by
inheritance from thy father. What, could not God have taken away these
things from thee? But He doth not this, to give thee power to be liberal to
the poor.

   But mark thou, I pray thee, how throughout all the parables He punishes
them that lay not out their money upon the needy. For neither had the
virgins robbed other men's goods, but they had not given their own; neither
had he that buried the one talent embezzled, but he had not doubled;
neither are they that overlooked the hungry punished, because they seized
the possessions of others, but because they did not lay out their own, like
as also this servant.

   Let us hearken, as many as please the belly, as many as lay out on
costly banquets the riches that pertain not at all to us, but belong to the
needy. For do not, because out of great love to man thou art commanded to
give as of thine, therefore suppose these things to be indeed thine own. He
lent them to thee, that thou mightest be able to approve thyself. Do not
then suppose them to be thine, when giving Him His own. For neither, if
thou hadst lent to any one, that he might go and be able to find means of
gain, wouldest thou say the money was his. To thee then also hath God
given, that thou mightest traffic for Heaven. Make not then the exceeding
greatness of His love to man a cause of ingratitude.

   Consider of what prayer it were a worthy object, to be able to find
after baptism a way to do away one's sins. If He had not said this, Give
alms, how many would have said, Would it were possible to give money, and
so be freed from the ills to come! But since this hath become possible,
again are they become supine.

   "But I give," thou sayest. And what is this? Thou hast not yet given as
much as she, who cast in the two mites; or rather not so much as the half,
nor a very small part of what she gave, but thou layest out the greater
part on useless expenses, on banquets, and drunkenness, and extreme
extravagance; now bidding, now bidden; now spending, now constraining
others to spend; so that the punishment is even rendered twofold for thee,
both from what thyself doest, and what thou movest others to do. See at any
rate how He Himself blames His servant for this. "For he eateth," He saith,
"and drinketh with the drunken." For not the drunken only, but those that
are with them, doth He punish, and very fitly, because (together with
corrupting their own selves) they make light also of the salvation of
others. But nothing does so much provoke God, as for us to be inclined to
overlook the things that concern our neighbor. Wherefore showing His anger,
He commands him to be cut asunder. Therefore He also affirmed love to be a
distinguishing mark of His disciples, since it is altogether necessary that
he who loveth should take thought for the things of his beloved.

   To this way then let us hold, for this is especially the way that leads
up to Heaven, which renders men followers of Christ, which makes them, as
far as possible, like God. See at any rate how these virtues are more
needful, which have their dwelling by this way. And, if ye will, let us
make an inquiry into them, and let us bring forth the sentences from the
judgment of God.

   Let there be then two ways of most holy life, and let the one secure
the goodness of him that practises it, but the other of his neighbor also.
Let us see whether is the more approved and leads us to the summit of
virtue. Surely he, who seeks his own things only, will receive even from
Paul endless blame, and when I say from Paul, I mean from Christ, but the
other commendations and crowns. Whence is this evident? Hear what His
language is to one, what to the other. "Let no man seek his own, but every
man another's wealth."(1) Seest thou he rejects the one, and brings in the
other? Again, "Let every one of you please his neighbor for good to
edification." Then comes also the praise beyond words with an admonition,
"For even Christ pleased not Himself."(2)

   Even these judgments then are sufficient to show the victory; but that
this may be done even superabundantly, let us see amongst good works, which
are confined to ourselves, and which pass over from us to others also.
Fasting then, and lying on the bare ground, and keeping virginity, and a
self-denying life, these things bring their advantage to the persons
themselves who do them; but those that pass from ourselves to our neighbors
are almsgiving, teaching, charity. Hear then Paul in this matter also
saying, "Though I bestow all my goods to feed the poor, and though I give
my body to be burned, and have not charity, I am nothing profiled."(3)

   6. Seest thou it in itself gloriously celebrated, and crowned?

   But if ye be willing, from a third point also let us compare them; and
let the one fast, and deny himself, and be a martyr, and be burnt to death,
but let another delay his martyrdom for his neighbor's edification; and let
him not only delay it, but let him even depart without martyrdom; who will
be the more approved after his removal hence? We need not have many words,
nor a long circumlocution. For the blessed Paul is at hand, giving his
judgment, and saying, "To depart and to be with Christ is better,
nevertheless to abide in the flesh is more needful for you;"(4) even to his
removal unto Christ did he prefer his neighbor's edification. For this is
in the highest sense to be with Christ, even to be doing His will, but
nothing is so much His will, as that which is for one's neighbor's good.

   Wilt thou that I tell thee a fourth proof also of these things? "Peter,
lovest thou me," saith He; "Feed my sheep:"(5) and having asked him a third
time, declared this to be an infallible proof of love. But not to priests
only is this said, but to every one of us also, who are also entrusted with
a little flock. For do not despise it, because it is a little flock: For
"my Father," He saith. "hath pleasure in them."(6) Each of us hath a sheep,
let him lead that to the proper pastures. And let the man, as soon as he
has risen from his bed, seek after nothing else, but how He may do and say
something whereby he may render his whole house more reverent. The woman
again, let her be indeed a good housekeeper; but before attending to this,
let her have another more needful care, that the whole household may work
the works of Heaven. For if in worldly matters, before attending to the
affairs of our household, we labor diligently to pay public dues, that we
may not for our undutifulness in these matters be beaten and dragged to the
market places, and suffer ten thousand unseemly things; much more ought we
to do this in things spiritual, and to render what is due to God, the King
of all, first, that we may not come to that place, "where is gnashing of
teeth."

   And after these virtues let us seek, which together with our own
salvation will be able in the greatest degree to profit our neighbor. Such
is almsgiving, such is prayer, or rather even this latter is by the former
made efficacious, and furnished with wings. "For thy prayers," it is said,
"and thine alms are come up for a memorial before God."(7) But not prayers
only, but fasting also hath its strength from hence. Shouldest thou fast
without almsgiving; the act is not so much as counted for fasting; but such
a one is worse than a gluttonous man and a drunkard; and so much worse, as
cruelty is a more grievous thing than luxury. And why do I speak of
fasting? Though thou practise self- denial, though thou practise virginity,
thou art set without the bridechamber. if thou hast not almsgiving. And yet
what is equal to virginity, which not even in the new dispensation hath
come under the compulsion of law, on account of its high excellence? but
nevertheless it is cast out, when it hath not almsgiving. But if virgins
are cast out, because they have not this in due abundance, who will be able
without this to obtain pardon? There is no man, but he must quite of
necessity perish, who hath not this.

   For, if in worldly matters no man lives for himself, but artisan, and
soldier, and husbandman, and merchant, all of them contribute to the common
good, and to their neighbor's advantage; much more ought we to do this in
things spiritual. For this is most properly to live: since he at least who
is living for himself only, and overlooking all others, is useless, and is
not so much as a human being, nor of our race.

   What then, thou wouldest say, if I neglect my own interests, while
seeking after the good of the rest? It is not possible, for one who seeks
after the good of the rest to overlook his own; for he who seeks after the
good of the rest pains no man, but pities all, helps them to the utmost of
his powers; will rob no man, will covet the goods of no man, will not
steal, will not bear false witness; will abstain from all wickedness, will
apply himself to all virtue, and will pray for his enemies, and do good to
them that plot against him, and will neither revile any, nor speak ill of
them, though he hear from them ten thousand evil things; but will speak the
words of the apostle: "Who is weak, and I am not weak? who is offended, and
I burn not?"(1) But when looking to our own good, it is not quite sure that
the good of the rest will follow.

   By all which things being persuaded that it is not possible for one to
be saved, who hath not looked to the common good, and seeing this man that
was cut asunder, and him that buried his talent, let us choose this way,
that we may also attain unto eternal life, unto which God grant we may all
attain, by the grace and love towards man of our Lord Jesus Christ, to whom
be glory, world without end. Amen.


HOMILY LXXVIII: MATT. XXV. 1-30(1)

"Then shall the kingdom of Heaven," He saith, "be likened unto ten virgins,
which took their lamps. and went forth to meet the bridegroom. But five of
them were wise, and the other five foolish, which took not," He saith,
"oil."

"Then, while the bridegroom tarried, they all slumbered and slept. And at
midnight there was a cry made, Behold, the bridegroom cometh, go ye out to
meet Him. And the five arose, and being in perplexity, said to the wise,
Give us of your oil. But they consented not, saying, Not so, lest there be
not enough for us and you; go to them that sell, and buy."

"And while they were gone for this, the bridegroom came, and those went in;
but these came afterwards, saying, Lord, Lord, open to us. But He answered
and said, Verily I say unto you, I know you not. Watch therefore, for ye
know not the day, nor the hour."

"Then He spake again another parable. A man travelling into a far country,
called his own servants, and delivered unto them his goods; to one five
talents, to another two, to another one, to every man according to his
several ability, and took his journey. Then, when the two had brought him
the double, he that had been entrusted with the one talent brought it
alone, and being blamed saith, I knew that thou art a hard man, reaping
where thou hast not sown, and gathering where thou hast not strawed; and I
was afraid, and hid thy talent; lo! there thou hast that is thine. His Lord
answered and said, Thou wicked servant, thou knewest that I reap where I
have not sown, and gather where I have not strawed: thou oughtest therefore
to have put my money to the exchangers, and then at my coming I might have
received mine own with usury. Take therefore the talent from him, and give
it to him that hath ten talents. For to him that hath shall be given, and
he shall have more abundantly; but from him that hath not, shall be taken
away even that which he hath. And cast ye the unprofitable servant into
outer darkness, there shall be weeping and gnashing of teeth."

   These parables are like the former parable of the faithful servant, and
of him that was ungrateful and devoured his Lord's goods. For there are
four in all, in different ways admonishing us about the same things, I mean
about diligence in almsgiving, and about helping our neighbor by all means
which we are able to use, since it is not possible to be saved in another
way. But there He speaks more generally of all assistance which should he
rendered to one's neighbor; but as to the virgins, he speaketh particularly
of mercifulness in alms, and more strongly than in the former parable. For
there He punishes him that beats, and is drunken, and scatters and wastes
his lord's goods, but here even him that doth not help, nor spends
abundantly his goods upon the needy. For they had oil indeed, but not in
abundance, wherefore also they are punished.

   But wherefore doth He set forth this parable in the person of the
virgins, and doth not merely suppose any person whatever? Great things had
He spoken of virginity, saying, "There are eunuchs, who have made
themselves eunuchs for the kingdom of Heaven's sake;" and, "He that is able
to receive, let him receive it."(1) He knew also that the generality of men
would have a great opinion of it. For indeed the work is by nature great,
and is shown so by this, that neither under the old dispensation was it
fulfilled by these ancient and holy men, nor under the new was it brought
under the compulsion of the law. For He did not command this, but left it
to the choice of his hearers. Wherefore Paul also said "Now, concerning
virgins I have no commandment of the Lord."(2) "For though I praise him
that attains thereto, yet I constrain not him that is not willing, neither
do I make the thing an injunction." Since then the thing is both great in
itself and hath great honor with the multitude, lest any one attaining to
this should feel as though he had attained to all, and should be careless
about the rest, He putteth forth this parable sufficient to persuade them,
that virginity, though it should have everything else, if destitute of the
good things arising out of almsgiving, is cast out with the harlots, and He
sets the inhuman and merciless with them. And most reasonably, for the one
was overcome by the love of carnal pleasure, but these(3) of money. But the
Jove of carnal pleasure and of money are not equal, but that of carnal
pleasure is far keener and more tyrannical. And the weaker the antagonist,
the less excusable are these(4) that are overcome thereby. Therefore also
He calls them foolish, for that having undergone the greater labor, they
have betrayed all for want of the less. But by lamps here, He meaneth the
gift itself of virginity, the purity of holiness; and by oil, humanity,
almsgiving, succor to them that are in need.

   "Then, while the bridegroom tarried, they all slumbered and slept." He
shows that the time intervening will not be short, leading His disciples
away from the expectation that His kingdom was quite immediately to appear.
For this indeed they hoped, therefore He is continually holding them back
from this hope. And at the same time He intimates this too, that death is a
sleep. For they slept, He saith.

   "And about midnight there was a cry made." Either He was continuing the
parable, or again He shows that the resurrection will be at night. But the
cry Paul also indicates, saying, "With a shout, with a voice of an
archangel, with the last trump, He shall come down from Heaven."(5) And
what mean the trumpets, and what saith the cry? "The bridegroom cometh."
When therefore they had trimmed their lamps, the foolish say unto the wise,
"Give us of your oil." Again He calls them foolish, showing that nothing
can be more foolish than they who are wealthy here, and depart naked
thither, where most of all we have need of humanity, where we want much
oil. But not in this respect only were they foolish, but also because they
looked to receive it there, and sought it out of season; and yet nothing
could be more humane than those virgins, who for this especially were
approved. Neither do they seek for it all, for, "Give us," they say, "of
your oil;" and the urgency of their need is indicated; "for our lamps,"
they say, "are going out." But even so they failed, and neither the
humanity of those whom they asked, nor the easiness of their request, nor
their necessity and want, made them obtain.

   But what now do we learn from hence? That no man can protect us there,
if we are betrayed by our works, not because he will not, but because he
cannot. For these too take refuge in the impossibility. This the blessed
Abraham also indicated, saying, "Between us and you there is a great
gulf,"(1) so that not even when willing is it permitted them to pass it.

   "But go to them that sell, and buy." And who are they that sell? The
poor. And where are these? Here, and then should they have sought them, not
at that time.

   2. Seest thou what great profit arises to us from the poor? shouldest
thou take them away, thou wouldest take away the great hope of our
salvation. Wherefore here must we get together the oil, that it may be
useful to us there, when the time calls us. For that is not the time of
collecting it, but this. Spend not then your goods for nought in luxury and
vainglory. For thou wilt have need of much oil there.

   Having heard these things, those virgins went their way; but they
profiled nothing. And this He saith, either pursuing the parable, and
working it up; or also by these things showing, that though we should
become humane after our departure, we shall gain nothing from thence
towards our escape. Therefore neither did their forwardness avail these
virgins, because they went to them that sell not here, but there; nor the
rich man, when he became so charitable, as even to be anxious about his
relations. For he that was passing by him that was laid at the gate, is
eager to rescue from perils and from hell them whom he did not so much as
see, and entreats that some be sent to tell them these things. But
nevertheless, he derived no benefit from thence, as neither did these
virgins. For when they having heard these things went their way, the
bridegroom came, and they that were ready went in with Him, but the others
were shut out. After their many labors, after their innumerable toils, and
that intolerable fight, and those trophies which they had set up over the
madness of natural appetite, disgraced, and with their lamps gone out, they
withdrew, bending down their faces to the earth. For nothing is more
sullied than virginity not having mercy; so that even the multitude are
wont to call the unmerciful dark. Where then was the profit of virginity,
when they saw not the bridegroom? and not even when they had knocked did
they obtain, but they heard that fearful saying, "Depart, I know you
not."(2) And when He hath said this, nothing else but hell is left, and
that intolerable punishment; or rather, this word is more grievous even
than hell. This word He speaks to them also that work iniquity?(3)

   "Watch therefore, for ye know not the day nor the hour."(4) Seest thou
how continually He adds this, showing how awful our ignorance concerning
our departure hence? Where now are they, who throughout all their life are
remiss, but when they are blamed by us, are saying, At the time of my
death, I shall leave money to the poor. Let them listen to these words, and
be amended. For indeed at that time many have failed of this, having been
snatched away at once, and not permitted so much as to give charge to their
relations touching what they wished to be done.

   This parable was spoken with respect to mercy in alms; but the one that
comes after this, to them that neither in money, nor in word, nor in
protection, nor in any other things whatever, are willing to assist their
neighbors, but withhold all.

   And wherefore can it be that this parable brings forward a king, but
that a bridegroom? That thou mightest learn how close Christ is joined unto
the virgins that strip themselves of their possessions; for this indeed is
virginity. Wherefore Paul also makes this as a definition of the thing.
"The unmarried woman careth for the things of the Lord;"(5) such are his
words: and, "For that which is comely, and that ye may attend upon the Lord
without distraction. These things we advise," he saith.

   And if in Luke the parable of the talents is otherwise put, this is to
be said, that the one is really different from the other. For in that, from
the one capital different degrees of increase were made, for from one pound
one brought five, another ten; wherefore neither did they obtain the same
recompense; but here, it is the contrary, and the crown is accordingly
equal. For he that received two gave two, and he that had received the five
again in like manner; but there since from the same beginning one made the
greater, one the less, increase; as might be expected, in the rewards also,
they do not enjoy the same.

   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 thou mightest 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, doth 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 saith, Lord, "Thou gavest me five talents;" and the
other saith, "two," indicating that from Him they received the source of
their gain, and they are very thankful, and reckon all to Him.

   What then saith the Master? "Well done, thou good" (for this is
goodness to look to one's neighbor) "and faithful servant; thou wast
faithful over few things, I will set thee over many things: enter thou into
the joy of thy Lord,"(1) meaning by this expression all blessedness.

   But not so that other one, but how? "I knew that thou art a hard man,
reaping where thou sowedst not, and gathering where thou strawedst not: and
I was afraid, and hid thy talent: lo, there thou hast that is thine."(2)
What then the Master? "Thou oughtest to have put my money to the
exchangers,"(3) that is, "that oughtest to have spoken, to have admonished,
to have advised." But are they disobedient? Yet this is nought to thee.

   What could be more gentle than this? For men indeed do not so, but him
that hath put out the money at usury, even him do they make also
responsible to require it again. But He not so; but, Thou oughtest, He
saith, to have put it out, and to have committed the requiring of it again
to me. And I should have required it with increase; by increase upon the
hearing, meaning the showing forth of the works. Thou oughtest to have done
that which is easier, and to have left to me what is more difficult.
Forasmuch then as he did not this, "Take," saith He, "the talent from him,
and give it to him that hath ten talents?(4) For unto every one that hath
shall be given, and he shall have abundance; but from him that hath not
shall be taken away even that which he hath."(5) What then is this? He that
hath a gift of word and teaching to profit thereby, and useth it not, will
lose the gift also; but he that giveth diligence, will gain to himself the
gift in more abundance; even as the other loseth what he had received. But
not to this is the penalty limited for him that is slothful, but even
intolerable is the punishment, and with the punishment the sentence, which
is full of a heavy accusation. For "cast ye," saith He, "the unprofitable
servant into outer darkness: there shall be weeping and gnashing of
teeth."(6) Seest thou how not only the spoiler, and the covetous, nor only
the doer of evil things, but also he that doeth not good things, is
punished with extreme punishment.

   Let us hearken then to these words. As we have opportunity, let us help
on our salvation, let us get oil for our lamps, let us labor to add to our
talent. For if we be backward, and spend our time in sloth here, no one
will pity us any more hereafter, though we should wail ten thousand times.
He also that had on the filthy garments condemned himself, and profited
nothing. He also that had the one talent restored that which was committed
to his charge, and yet was condemned. The virgins again entreated, and came
unto Him and knocked, and all in vain, and without effect.

   Knowing then these things, let us contribute alike wealth, and
diligence, and protection,(7) and all things for our neighbor's advantage.
For the talents here are each person's ability, whether in the way of
protection, or in money, or in teaching, or in what thing soever of the
kind. Let no man say, I have but one talent, and can do nothing; for thou
canal even by one approve thyself. For thou art not poorer than that widow;
thou art not more uninstructed than Peter and John. who were both
"unlearned and ignorant men;"(8) but nevertheless, since they showed forth
a zeal, and did all things for the common good, they attained to Heaven.
For nothing is so pleasing to God, as to live for the common advantage.

   For this end God gave us speech, and hands, and feet, and strength of
body, and mind, and understanding, that we might use all these things, both
for our own salvation, and for our neighbor's advantage. For not for hymns
only and thanksgivings is our speech serviceable to us, but it is
profitable also for instruction and admonition. And if indeed we used it to
this end, we should be imitating our Master; but if for the opposite ends,
the devil. Since Peter also, when he confessed the Christ, was blessed, as
having spoken the words of the Father; but when he refused the cross, and
dissuaded it, he was severely reproved, as savoring the things of the
devil. But if where the saying was of ignorance, so heavy is the blame,
when we of our own will commit many sins, what favor shall we have?

   Such things then let us speak, that of themselves they may be evidently
the words of Christ. For not only if I should say, "Arise, and walk;"(1)
neither if I should say, "Tabitha, arise,"(2) then only do I speak Christ's
words, but much more if being reviled I bless, if being despitefully used I
pray for him that doeth despite to me. Lately indeed I said, that our
tongue is a hand laying hold on the feet of God; but now much more do I
say, that our tongue is a tongue imitating the tongue of Christ, if it show
forth the strictness that becometh us, if we speak those things which He
wills. But what are the things which He wills us to speak? Words full of
gentleness and meekness, even as also He Himself used to speak, saying to
them that were insulting Him, "I have not a devil;"(3) and again, "If I
have spoken evil, bear witness of the evil."(4) If thou also speak in this
way; if thou speak for thy neighbor's amendment, thou wilt obtain a tongue
like that tongue. And these things God Himself saith; "For he that bringeth
out the precious from the vile, shall be as my mouth;"(5) such are His
words.

   When therefore thy tongue is as Christ's tongue, and thy mouth is
become the mouth of the Father, and thou art a temple of the Holy Ghost,
then what kind of honor could be equal to this? For not even if thy mouth
were made of gold, no nor even of precious stones, would it shine like as
now, when lit up with the ornament of meekness. For what is more lovely
than a mouth that knoweth not how to insult, but is used to bless and give
good words? But if thou canst not bear to bless him that curses thee, hold
thy peace, and accomplish but this for the time; and proceeding in order,
and striving as thou oughtest, thou wilt attain to that other point also,
and wilt acquire such a mouth, as we have spoken of.

   4. And do not account the saying to be rash. For the Lord is loving to
man, and the gift cometh of His goodness. It is rash to have a mouth like
the devil, to have a tongue resembling that of an evil demon, especially
for him that partakes of such mysteries, and communicates of the very flesh
of the Lord. Reflecting then on these things, become like Him, to the
utmost of thy power. No longer then will the devil be able so much as to
look thee in the face, when thou art become such a one as this. For indeed
he recognizes the image of the King, he knows the weapons of Christ,
whereby he was worsted. And what are these? Gentleness and meekness. For
when on the mountain Christ overthrew and laid low the devil who was
assaulting him, it was not by making it known that He was Christ, but He
entrapped him by these sayings, He took him by gentleness, he turned him to
flight by meekness. Thou also must do this; shouldest thou see a man become
a devil, and coming against thee, even so do thou likewise overcome. Christ
gave thee also power to become like Him, so far as thy ability extends. Be
not afraid at hearing this. The fear is not to be like Him. Speak then
after His manner, and thou art become in this respect such as He, so far as
it is possible for one who is a man to become so.

   Wherefore greater is he that thus speaks, than he that prophecies. For
this is entirely a gift, but in the other is also thy labor and toil. Teach
thy soul to frame thee a mouth like to Christ's mouth. For it can create
such things, if it will; it knows the art, if it be not remiss. And how is
such a mouth made? one may ask. By what kind of colorings? by what kind of
material? By no colorings, indeed, or material; but by virtue only, and
meekness, and humility.

   Let us see also how a devil's mouth is made; that we may never frame
that. How then is it made? By curses, by insults, by envy, by perjury. For
when any one speaks his words, he takes his tongue. What kind of excuse
then shall we have; or rather, what manner of punishment shall we not
undergo; when this our tongue, wherewith we are allowed to taste of the
Lord's flesh, when this, I say, we overlook, speaking the devil's words?

   Let us not overlook it, but let us use all diligence, in order to train
it to imitate its Lord. For if we train it to this, it will place us with
great confidence at Christ's judgment seat. Unless any one know how to
speak thus, the judge will not so much as hear him. For like as when the
judge chances to be a Roman, he will not hear the defense of one who knows
not how to speak thus; so likewise Christ, unless thou speak after His
fashion, will not hear thee, nor give heed.

   Let us learn therefore to speak in such wise as our Judge is wont to
hear; let it be our endeavor to imitate that tongue. And shouldest thou
fall into grief, take heed lest the tyranny of despondency pervert thy
tongue, but that thou speak like Christ. For He too mourned for Lazarus and
Judas. Shouldest thou fall into fear, seek again to speak even as He. For
He Himself fell into fear for thy sake, with regard to His manhood.(1) Do
thou also say, "Nevertheless, not as I will, but as Thou wilt."(2)

   And if thou shouldest lament, weep calmly as He. Shouldest thou fall
into plots and sorrows, treat these too as Christ. For indeed He had plots
laid against Him, and was in sorrow, and saith, "My soul is exceeding
sorrowful, even unto death."(3) And all the examples He presented to thee.
in order that thou shouldest continually observe the same measures, and not
destroy the rules that have been given thee. So shalt thou be able to have
a mouth like His mouth, so while treading on the earth, thou wilt show
forth a tongue like to that of Him who sits on high; thou wilt maintain the
limits He observed in despondency, in anger, in suffering, in agony.

   How many are they of you that desire to see His form? Behold, it is
possible, not to see Him only, but also to become like Him; if we are in
earnest.

   Let us not delay then. He doth not so readily accept prophets' lips, as
those of meek and forbearing men. "For many will say unto me," He saith,
"Have we not prophesied in Thy name? And I will say unto them, I know you
not."(4)

   But the lips of Moses, because he was exceeding gentle and meek ("for
Moses," it is said, "was a meek man above all the men which were upon the
face of the earth"(5)), He so accepted and loved, as to say, "Face to face,
mouth to mouth. did He speak, as a man speaketh unto his friend."(6)

   Thou wilt not command devils now, but thou shalt then command the fire
of hell, if thou keep thy mouth like to Christ's mouth. Thou shalt command
the abyss of fire, and shalt say unto it, "Peace, be still,"(7) and with
great confidence shalt set foot in the Heavens, and enjoy the kingdom; unto
which God grant all of us to attain, by the grace and love towards man of
our Lord Jesus Christ, with whom, be unto the Father, together with the
Holy Ghost, glory, might, honor, now and always, and world without end.
Amen.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF I/X, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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