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ST. JOHN CHRYSOSTOM

HOMILIES 17-32 ON THE GOSPEL ACCORDING TO ST. JOHN

[The Oxford Translation Edited by Rev. Philip Schaff, D.D., LL.D.]


HOMILY XVII: JOHN i. 28, 29.

"These things were done in Bethany beyond Jordan, where John was baptizing.
The next day he seeth Jesus coming unto him, and saith, Behold the Lamb of
God, which taketh away the sin of the world."

   [1.] A GREAT virtue is boldness and freedom of speech, and the making
all things second in importance to the confessing of Christ; so great and
admirable, that the Only- begotten Son of God proclaims such an one in the
presence of the Father. (Luke xii. 8.) Yet the recompense is more than
just, for thou confessest upon earth, He in heaven, thou in the presence of
men, He before the Father and all the angels.

   Such an one was John, who regarded not the multitude, nor opinion, nor
anything else belonging to men, but trod all this beneath his feet, and
proclaimed to all with becoming freedom the things respecting Christ. And
therefore the Evangelist marks the very place, to show the boldness of the
loud-voiced herald. For it was not in a house, not in a corner, not in the
wilderness, but in the midst of the multitude, after that he had occupied
Jordan, when all that were baptized by him were present, (for the Jews came
upon him as he was baptizing,) there it was that he proclaimed aloud that
wonderful confession concerning Christ, full of those sublime and great and
mysterious doctrines, and that he was not worthy to unloose the latchet of
His shoe. Wherefore he saith,(6) "These things were done in Bethany," or,
as all the more correct copies have it, "in Bethabara" For Bethany was not
"beyond Jordan," nor bordering on the wilderness, but somewhere nigh to
Jerusalem.

   He marks the places also for another reason. Since he was not about to
relate matters of old date, but such as had come to pass but a little time
before, he makes those who were present and had beheld, witnesses of his
words, and supplies proof from the places themselves. For confident that
nothing was added by himself to what was said, but that he simply and with
truth described things as they were, he draws a testimony from the places,
which, as I said, would be no common demonstration of his veracity.

   "The next day he seeth Jesus coming to him, and saith, Behold the Lamb
of God, which taketh away the sin of the world."

   The Evangelists distributed the periods amongst them; and Matthew
having cut short his notice of the time before John the Baptist was bound,
hastens to that which follows, while the Evangelist John not only does not
cut short this period, but dwells most on it. Matthew, after the return of
Jesus from the wilderness, saying nothing of the intermediate
circumstances, as what John spake, and what the Jews sent and said, and
having cut short all the rest, passes immediately to the prison. "For,"
saith he, "Jesus having heard" that John was betrayed, "departed thence."
(Matt. xiv. 13.) But John does not so. He is silent as to the journey into
the wilderness, as having been described by Matthew; but he relates what
followed the descent from the mountain, and after having gone through many
circumstances, adds, "For John was not yet cast into prison." (c. iii. 24.)

   And wherefore, says one, does Jesus now come to him? why does he come
not merely once, but this second time also? For Matthew says that His
coming was necessary on account of Baptism: since Jesus adds, that" thus it
becometh us to fulfill all righteousness." (Matt. iii. 15.) But John says
that He came again after Baptism, and declares it in this place, for, "I
saw," saith he, "the Spirit descending from heaven like a dove, and It
abode upon Him." Wherefore then did He come to John? for He came not
casually, but went expressly to him. "John," saith the Evangelist, "seeth
Jesus coming unto him." Then wherefore cometh He? In order that since John
had baptized Him with many (others), no one might suppose that He had
hastened to John for the same reason as the rest to confess sins, and to
wash in the river unto repentance. For this He comes, to give John an
opportunity of setting this opinion right again, for by saying, "Behold the
Lamb of God, that taketh away the sin of the world," he removes the whole
suspicion. For very plain it is that One so pure as to be able to wash
away(1) the sins of others, does not come to confess sins, but to give
opportunity to that marvelous herald to impress what he had said more
definitely on those who had heard his former words, and to add others
besides. The word "Behold" is used, because many had been seeking Him by
reason of what had been said, and for a long time. For this cause, pointing
Him out when present, he said, "Behold," this is He so long sought, this is
"the Lamb." He calls Him "Lamb," to remind the Jews of the prophecy of
Isaiah, and of the shadow under the law of Moses, that he may the better
lead them from the type to the reality. That Lamb of Moses took not at once
away the sin of any one; but this took away the sin of all the world; for
when it was in danger of perishing, He quickly delivered it from the wrath
of God.

   Ver. 30. "This is He of whom I said, He that cometh after me is
preferred before me."

   [2.] Seest thou here also how he interprets the word "before"? for
having called Him "Lamb," and that He "taketh away the sin of the world,"
then he saith that "He is preferred before me, for He was before me";
declaring that this is the "before," the taking upon Him the sins of the
world, "and the baptizing with the Holy Ghost." "For my coming had no
farther object than to proclaim the common Benefactor of the world, and to
afford the baptism of water; but His was to cleanse all men, and to give
them the power of the Comforter." "He is preferred before me," that is to
say, has appeared brighter than I, because "He was before me." Let those
who have admitted the madness of Paul of Samosata be ashamed when they
withstand so manifest a truth.

   Ver. 31. "And I knew Him not," he saith.

   Here he renders his testimony free from suspicion, by showing that it
was not from human friendship, but had been caused by divine revelation. "I
knew Him not," he saith. How then couldest thou be a trustworthy witness?
How shalt thou teach others, while thou thyself art ignorant? He did not
say "I know Him not," but, "I knew Him not"; so that in this way he would
be shown most trustworthy; for why should he have shown favor to one of
whom he was ignorant?

   "But that He should be made manifest unto Israel, therefore am I come
baptizing with water."

   He then did not need baptism, nor had that layer any other object than
to prepare for all others a way to faith on Christ. For be did not say,
"that I might cleanse those who are baptized," or, "that I might deliver
them from their sins," but, "that He should be made manifest unto Israel."
"And why, tell me, could he not without baptism have preached and brought
the multitudes to Him?" But in this way it would not have been by any means
easy. For they would not so all have run together, if the preaching had
been without the baptism; they would not by the comparison have learned His
superiority. For the multitude came together not to hear his words, but for
what? To be "baptized, confessing their sins." But when they came, they
were taught the matters concerning Christ, and the difference of His
baptism. Yet even this of John was of greater dignity than the Jewish, and
therefore all ran to it; yet even so it was imperfect.

   "How then didst thou know Him?" "By the descent of the Spirit," he
saith. But again, test any one should suppose that he was in need of the
Spirit as we are, hear how he removes the suspicion, by showing that the
descent of the Spirit was only to declare Christ. For having said, "And I
knew Him not," he adds "But He that sent me to baptize with water the Same
said unto me, Upon whom thou shalt see the Spirit descending and remaining
on Him, the same is He which baptizeth with the Holy Ghost." (Ver. 33.)

   Seest thou that this was the work of the Spirit, to point out Christ?
The testimony of John was indeed not to be suspected, but wishing to make
it yet more credible, he leads it up to God and the Holy Spirit. For when
John had testified to a thing so great and wonderful, so fit to astonish
all his hearers, that He alone took on Him the sins of all the world, and
that the greatness of the gift sufficed for so great a ransom, afterwards
he proves this assertion.(1) And the proof is that He is the Son of God,
and that He needed not baptism, and that the object of the descent of the
Spirit was only to make Him known. For it was not in the power of John to
give the Spirit, as those who were baptized by him show when they say, "We
have not so much as heard whether there be any Holy Ghost." (Acts xix. 2.)
In truth, Christ needed not baptism, neither his nor any other;(2) but
rather baptism needed the power of Christ. For that which was wanting was
the crowning blessing of all, that he who was baptized should be deemed
worthy of the Spirit this free gift(3) then of the Spirit He added when He
came.

   Ver. 32-34. "And John bare record, saying, I saw the Spirit descending
from the heaven like a dove, and It abode upon Him. And I knew Him not: but
He that sent me to baptize with water, the Same said unto me, Upon whom
thou shalt see the Spirit descending, and remaining on Him, the same is He
which baptizeth with the Holy Ghost. And I saw, and bare record that this
is the Son of God."

   He puts the "I knew Him not" repeatedly.(4) On what account, and
wherefore? He was His kinsman according to the flesh. "Behold," saith the
angel, "thy cousin Elisabeth, she also hath received a son." (Luke i. 36.)
That therefore he might not seem to favor Him because of the relationship,
he repeats the "I knew Him not." And this happened with good reason; for he
had passed all his time in the wilderness away from his father's house.

   How then, if he knew Him not before the descent of the Spirit, and if
he then for the first time recognized Him, did he forbid Him before
baptism, saying, "I have need to be baptized of Thee, and comest Thou to
me?" (Matt. iii. 14), since this was a proof that he knew Him very well.
Yet he knew Him not before or for a long time, and with good cause; for the
marvels which took place when He was a child, as the circumstances of the
Magi and others the like, had happened long before, while John himself was
very young, and since much time had elapsed in the interval, He was
naturally unknown to all. For had He been known, John would not have said,
"That He should be made manifest to Israel, therefore am I come baptizing."

   [3.] Hence it remains clear to us, that the miracles which they say
belong to Christ's childhood, are false, and the inventions of certain who
bring them into notice. For if He had begun from His early age to work
wonders, neither could John have been ignorant of Him, nor would the
multitude have needed a teacher to make Him known. But now he says, that
for this he is come, "that He might be made manifest to Israel"; and for
this reason he said again, "I have need to be baptized of Thee."
Afterwards, as having gained more exact knowledge of Him, he proclaimed Him
to the multitude, saying, "This is He of whom I said, After me cometh a Man
which is preferred before me." For "He who sent me to baptize with water,"
and sent me for this end, "that He should be made manifest to Israel,"
Himself revealed Him even before the descent of the Spirit. Wherefore even
before He came, John said, "One cometh after me who is preferred before
me." He knew Him not before he came to Jordan and baptized all men, but
when He was about to be baptized, then he knew Him; and this from the
Father revealing Him to the Prophet, and the Spirit showing Him when He was
being baptized to the Jews, for whose sake indeed the descent of the Spirit
took place. For that the witness of John might not be despised who said,
that "He was before me," and that "He baptizeth with the Spirit," and that
"He judgeth the world," the Father utters a Voice proclaiming the Son, and
the Spirit descends, directing(5) that Voice to the Head of Jesus. For
since one was baptizing, the other receiving baptism, the Spirit Comes to
correct the idea which some of those present might form, that the words
were spoken of John. So that when he says, "I knew Him not," he speaks of
former time, not that near to His baptism. Otherwise how could he have
forbidden Him, saying, "I have need to be baptized of Thee"? How could he
have said such words concerning Him?

   "But," says one, "how then did not the Jews believe? for it was not
John only that saw the Spirit in the likeness of a dove." It was, because,
even if they did see, such things require not only the eyes of the body,
but more than these, the vision of the understanding, to prevent men from
supposing the whole to be a vain illusion. For if when they saw Him working
wonders, touching with His own hands the sick and the dead, and so bringing
them back to life and health, they were so drunk with malice as to declare
the contrary of what they saw; how could they shake off their unbelief by
the descent of the Spirit only? And some say, that they did not all see it,
but only John and those of them who were better(1) disposed. Because even
though it were possible with fleshly eyes to see the Spirit descending as
in the likeness of a dove, still not for this was it absolutely necessary
that the circumstance should be visible to all. For Zacharias saw many
things in a sensible form, as did Daniel and Ezekiel, and had none to share
in what they saw; Moses also saw many things such as none other hath seen;
nor did all the disciples enjoy(2) the view of the Transfiguration on the
mount, nor did they all alike behold Him at the time of the Resurrection.
And this Luke plainly shows, when he says, that He showed Himself "to
witnesses chosen before of God." (Acts x. 41.)

   "And I saw, and bear record that this is the Son of God."

   Where did he "bear record that this is the Son of God?" he called Him
indeed "Lamb," and said that He should "baptize with the Spirit," but
nowhere did he say of Him, "Son of God." But the other Evangelists do not
write that He said anything after the baptism, but having been silent as to
the time intervening, they mention the miracles of Christ which were done
after John's captivity,(3) whence we may reasonably conjecture that these
and many others are omitted. And this our Evangelist himself has declared,
at the end of his narrative. For they were so far from inventing anything
great concerning Him, that the things which seem to bring reproach, these
they have all with one voice(4) and with all exactness set down, and you
will not find one of them omitting one of such circumstances; but of the
miracles, part some have left for the others to relate,(5) part all have
passed over in silence.

   I say not this without cause, but to answer the shamelessness of the
heathen.(6) For this is a sufficient proof of their truth-loving
disposition, and that they say nothing for favor. And thus as well as in
other ways you may arm yourselves for trial of argument(7) with them. But
take heed. Strange were it that the physician, or the shoemaker, or the
weaver, in short all artists, should be able each to contend correctly for
his own art, but that one calling himself Christian should not be able to
give a reason for his own faith; yet those things if overlooked bring only
loss to men's property, these if neglected destroy our very souls. Yet such
is our wretched disposition, that we give all our care to the former, and
the things which are necessary, and which are the groundwork of our
salvation, as though of little worth, we despise.

   [4.] That it is which prevents the heathen from quickly deriding his
own error. For when they, though established in a lie, use every means to
conceal the shamefulness of their opinions, while we, the servants of the
truth, cannot even open our mouths, how can they help condemning the great
weakness of our doctrine? how can they help suspecting our religion to be
fraud and folly? how shall they not blaspheme Christ as a deceiver, and a
cheat, who used the folly of the many to further his fraud? And we are to
blame for this blasphemy, because we will not be wakeful in arguments for
godliness, but deem these things superfluous, and care only for the things
of earth. He who admires a dancer or a charioteer, or one who contends with
beasts, uses every exertion and contrivance not to come off worst in any
disputes concerning him, and they string together long panegyrics, as they
compose their defense against those who find fault with them, and cast
sneers without number at their opponents: but when arguments for
Christianity are proposed, they all hang their heads, and scratch
themselves, and gape, and retire at length the objects of contempt.

   Must not this deserve excessive wrath, when Christ is shown to be less
honorable in your estimation than a dancer? since you have contrived ten
thousand defenses for the things they have done, though more disgraceful
than any, but of the miracles of Christ, though they have drawn to Him the
world, you cannot bear even to think or care at all. We believe in the
Father, and the Son, and the Holy Ghost, in the Resurrection of bodies, and
in Life everlasting. If now any heathen say, "What is this Father, what
this Son, what this Holy Ghost? How do you who say that there are three
Gods, charge us with having many Gods?" What will you say? What will you
answer? How will you repel the attack of these arguments? But what if when
you are silent, the unbeliever should again propose this other question,
and ask, "What in a word is resurrection? Shall we rise again in this body?
or in another, different from this? If in this, what need that it be
dissolved?" What will you answer? And what, if he say, "Why did Christ come
now and not in old time? Has it seemed good to Him now to care for men, and
did He despise us during all the years that are past?" Or if he ask other
questions besides, more than these? for I must not propose many questions,
and be silent as to the answers to them, lest, in so doing, I harm the
simpler among you. What has been already said is sufficient to shake off
your slumbers. Well then, if they ask these questions, and you absolutely
cannot even listen to the words, shall we, tell me, suffer trifling
punishment only, when we have been the cause of such error to those who sit
in darkness? I wished, if you had sufficient leisure, to bring before you
all the book of a certain impure heathen philosopher written against us,
and that of another of earlier date, that so at least I might have roused
you, and led you away from your exceeding slothfulness. For if they were
wakeful that they might say these things against us, what pardon can we
deserve, if we do not even know how to repel the attacks made upon us? For
what purpose have we been brought forward?(1) Dost thou not hear the
Apostle say, "Be ready to give an answer to every man that asketh you a
reason of the hope that is in you"? (1 Pet, iii. 15.) And Paul exhorts in
like manner, saying, "Let the word of Christ dwell in you richly." (Col.
iii. 16.) What do they who are more slothful(2) than drones reply to this?
"Blessed is every simple soul," and, "he that walketh simply(3) walketh
surely." (Prov. x. 8.) For this is the cause of all sorts of evil, that the
many do not know how to apply rightly even the testimony of the Scriptures.
Thus in this place, the writer does not mean (by "simple") the man who is
foolish, or who knows nothing, but him who is free from wickedness, who is
no evil-doer, who is wise. If it were not so, it would have been useless to
say,(4) "Be ye wise as serpents, and harmless as doves." (Matt. x. 16.) But
why should I name these things, when the discourse comes in quite out of
place? For besides the things already mentioned, other matters are not
right with us, those, I mean, which concern our life and conversation. We
are in every way wretched and ridiculous, ever ready to find fault with
each other, but slow to correct in ourselves things for which we blame and
accuse our neighbor. Wherefore I exhort you, that now at least we attend to
ourselves, and stop not at the finding fault, (this is not enough to
appease God;) but that we show forth a change in every way most excellent,
in order that having lived here to the glory of God, we may enjoy the glory
to come; which may it come to pass that we will all attain, through the
grace and lovingkindness of our Lord Jesus Christ, to whom be glory for
ever and ever. Amen.


HOMILY XVIII: JOHN i. 35-37.

"Again the next day after John stood, and two of his disciples; and looking
upon Jesus as He walked, he saith, Behold the Lamb of God. And the two
disciples heard him speak, and they followed Jesus."

   [1.] THE nature of man is somehow a thing slothful, and easily
declining to perdition, not by reason of the constitution of the nature
itself, but by reason of that sloth which is of deliberate choice.
Wherefore it needs much reminding. And for this cause Paul, writing to the
Philippians, said, "To write the same things to you, to me indeed is not
grievous, but for you it is safe." (Phil. iii. 1.)

   The earth when it has once received the seed, straightway gives forth
its fruits, and needs not a second sowing; but with our souls it is not so,
and one must be content, after having sown many times, and manifested much
carefulness, to be able once to receive fruit. For in the first place, what
is said settles in the mind with difficulty, because the ground is very
hard, and entangled with thorns innumerable, and there are many which lay
plots, and carry away the seed; afterwards, when it has been fixed and has
taken root, it still needs the same attention, that it may come to
maturity, and having done so may remain uninjured, and take no harm from
any. For in the case of seeds, when the ear is fully formed and has gained
its proper strength, it easily despises rust, and drought, and every other
thing; but it is not so with doctrines; in their case after all the work
has been fully done, one storm and flood often comes on, and either by the
attack of unpleasant circumstances, or by the plots of men skilled to
deceive, or by various other temptations brought against them, brings them
to ruin.

   I have not said this without cause, but that when you hear John
repeating the same words, yon may not condemn him for vain talking;(5) nor
deem him impertinent or wearisome. He desired to have been heard by once
speaking, but because not many gave heed to what was spoken from the first,
by reason of deep sleep, he again rouses them by this second call. Now
observe; he had said, "He that cometh after me, is preferred before me":
and that "I am not worthy to unloose the latchet of His shoe"; and that "He
baptizeth with the Holy Ghost, and with fire"; and that he "saw the Spirit
descending like a dove, and it abode upon Him," and he "bare record that
this is the Son of God." No one gave heed, nor asked, nor said, "Why sayest
thou these things? in whose behalf? for what reason?" Again he had said,
"Behold the Lamb of God, which taketh away the sin of the world"; yet not
even so did he touch their insensibility. Therefore, after this he is
compelled to repeat the same words again, as if softening by tillage(1)
some hard and stubborn soil, and by his word as by a(2) plow, disturbing
the mind which had hardened into clods,(8) so as to put in the seed deep.
For this reason he does not make his discourse a long one either; because
he desired one thing only, to bring them over and join them to Christ. He
knew that as soon as they had received this saying, and had been persuaded,
they would not afterwards need one to bear witness unto Him. As also it
came to pass. For, if the Samaritans could say to the woman after hearing
Him, "Now we believe, not because of thy saying, for we know that this is
indeed the Christ, the Saviour of the world," the disciples would be much
more quickly subdued,(4) as was the case. For when they had come and heard
Him but one evening, they returned no more to John, but were so nailed to
Him, that they took upon them the ministry of John, and themselves
proclaimed Him. For, saith the Evangelist, "He findeth his own brother
Simon, and saith unto him, We have found the Messias, which is, being
interpreted, the Christ." And observe, I pray you, this, how, when he said,
"He that cometh after me is preferred before me"; and that, "I am not
worthy to unloose the lachet of His shoe"; he caught no one, but when he
spoke of the Dispensation, and lowered his discourse to a humbler tone,
then the disciples followed Him.

   And we may remark this, not only in the instance of the disciples, but
that the many are not so much attracted when some great and sublime thing
is said concerning God, as when some act of graciousness and
lovingkindness, something pertaining to the salvation of the hearers, is
spoken of. They heard that "He taketh away the sin of the world," and
straightway they ran to Him. For, said they, "if it is possible to wash
away(5) the charges that lie against us, why do we delay? here is One who
will deliver us without labor of ours. Is it not extreme folly to put off
accepting the Gift?" Let those hear who are Catechumens, and are putting
off their salvation(6) to their latest breath.

   "Again," saith the Evangelist, "John stood, and saith, Behold, the Lamb
of God." Christ utters no word, His messenger saith all. So it is with a
bridegroom. He saith not for a while anything to the bride, but is there in
silence, while some show him to the bride, and others give her into his
hands; she merely appears, and he departs not having taken her himself, but
when he has received her from another who gives her to him. And when he has
received her thus given, he so disposes her, that she no more remembers
those who betrothed her. So it was with Christ. He came to join to Himself
the Church; He said nothing, but merely came. It was His friend, John, who
put into His the bride's right hand, when by his discourses he gave into
His hand the souls of men. He having received them, afterwards so disposed
them, that they departed no more to John who had committed them to Him.

   [2.] And here we may remark, not this only, but something besides. As
at a marriage the maiden goes not to the bridegroom, but he hastens to her,
though he be a king's son, and though he be about to espouse some poor and
abject person, or even a servant, so it was here. Man's nature did not go
up,(7) but contemptible and poor as it was, He came to it, and when the
marriage had taken place, He suffered it no longer to tarry here, but
having taken it to Himself, transported it to the house of His Father.

   "Why then doth not John take his disciples apart, and converse with
them on these matters, and so deliver them over to Christ, instead of
saying publicly to them in common with all the people, 'Behold the Lamb of
God'?" That it may not seem to be a matter of arrangement; for had they
gone away from him to Christ after having been privately admonished by him,
and as though to do him a favor, they would perhaps soon have started away
again; but now, having taken upon them the following Him, from teaching
which had been general, they afterwards remained His firm disciples, as not
having followed Him in order to gratify the teacher, but as looking purely
to their own advantage.

   The Prophets and Apostles then all preached Him absent; the Prophets
before His coming according to the flesh, the Apostles after He was taken
up; John alone proclaimed Him present.

Wherefore he calls himself the "friend of the Bridegroom" (c. iii. 29),
since he alone was present at the marriage, he it was that did and
accomplished all, he made a beginning of the work. And "looking upon Jesus
walking, he saith, Behold the Lamb of God." Not by voice alone, but with
his eyes also he bore witness to, and expressed his admiration of, Christ,
rejoicing and glorying. Nor does he for awhile address any(1) word of
exhortation to his followers, but only shows wonder and astonishment at Him
who was present, and declares to all the Gift which He came to give, and
the manner of purification. For "the Lamb" declares both these things. And
he said not, "Who shall take," or "Who hath taken"; but, "Who taketh away
the sins of the world"; because this He ever doth. He took them not then
only when He suffered, but from that time even to the present doth He take
them away, not being repeatedly(2) crucified, (for He offered One Sacrifice
for sins,) but by that One continually purging them. As then THE WORD shows
us His pre-eminence,(3) and THE SON His superiority in comparison with
others, so "The Lamb, The Christ, that Prophet, the True Light, the Good
Shepherd," and whatever other names are applied to Him with the addition of
the article, mark a great difference. For there were many" Lambs," and"
Prophets," and "Christs," and "sons," but from all these John separates Him
by a wide interval. And this he secured not by the article only, but by the
addition of "Only-Begotten"; for He had nothing in common with the
creation.

   If it seems to any unseasonable that these things should be spoken at
"the tenth hour" (that was the time of day, for he says, "It was about the
tenth hour "--(v. 39), such an one seems to me to be much mistaken. In the
case indeed of the many, and those who serve the flesh, the season after
feasting is not very suitable for any matters of pressing moment, because
their hearts(4) are burdened with meats: but here was a man who did not
even partake of common food, and who at evening was as sober as we are at
morning, (or rather much more so; for often the remains of our evening food
that are left within us, fill our souls with imaginations, but he loaded
his vessel with none of these things;) he with good reason spake late in
the evening of these matters. Besides, he was tarrying in the wilderness by
Jordan, where all came to his baptism with great fear, and caring little at
that time for the things of this life; as also they continued with Christ
three days, and had nothing to eat. (Matt. xv. 32.) For this is the part of
a zealous herald and a careful husbandman, not to desist before he see that
the planted seed has got a firm hold.(5) "Why then did he not go about all
the parts of Judaea preaching Christ, rather than stand by the river
waiting for Him to come, that he might point Him out when He came?" Because
he wished that this should be effected by His works; his own object being
in the mean time only to make Him known, and to persuade some to hear of
eternal life. But to Him he leaves the greater testimony, that of works, as
also He saith, "I receive not testimony of men. The works which My Father
hath given Me, the same bear witness of Me." (c. v. 34, 36.) Observe how
much more effectual this was; for when he had thrown in a little spark, at
once the blaze rose on high. For they who before had not even given heed to
his words, afterwards say, "All things which John spake were true." (c.x.
41.)

   [3.] Besides, if he had gone about saying these things, what was being
done would have seemed to be done from some human motive, and the preaching
to be full of suspicion.(6)

   "And the two disciples heard him, and followed Jesus."

   Yet John had other disciples, but they not only did not "follow Jesus,"
but were even jealously disposed towards him. "Rabbi," says one, "He that
was with thee beyond Jordan, to whom thou barest witness, behold, the same
baptizeth, and all men come unto him." (c. iii. 26.) And again(7) they
appear bringing a charge against him; "Why do we fast, but thy disciples
fast not?" (Matt. ix. 14.) But those who were better than the rest had no
such feeling, but heard, and at once followed; followed, not as despising
their teacher, but as being most fully persuaded by him, and producing the
strongest proof that they acted thus from a right judgment of his
reasonings. For they did not do so by his advice, that might have appeared
suspicious; but when he merely foretold what was to come to pass, that "He
should baptize with the Holy Ghost, [and with fire,]" they followed. They
did not then desert their teacher, but rather desired to learn what Christ
brought with Him more than John. And observe zeal combined with modesty.
They did not at once approach and question Jesus on necessary and most
important matters, nor were they desirous to converse with Him publicly,
while all were present, at once and in an off-hand manner, but privately;
for they knew that the words of their teacher proceeded not from humility,
but from truth.

   Ver. 40. "One of the two who heard, and followed Him, was Andrew, Simon
Peter's brother."

   Wherefore then has he not made known the name of the other also? Some
say, because it was the writer himself that followed; others, not so, but
that he was not one of the distinguished disciples; it behooved not
therefore to say more than was necessary. For what would it have advantaged
us to learn his name, when the writer does not mention the names even of
the seventy-two? St. Paul also did the same.(1) "We have sent," says he,
"with him the brother," (who has often in many things been forward,) "whose
praise is in the Gospel." (2 Cor. viii. 18.) Moreover, he mentions Andrew
for another reason. What is this? It is, that when you are informed that
Simon having in company with him heard, "Follow Me, and I will make you
fishers of men" (Matt. iv. 19), was not perplexed at so strange a promise,
you may learn that his brother had already laid down within him the
beginnings of the faith.

   Ver. 38. "Then Jesus turned, and saw them following, and saith unto
them, What seek ye?"

   Hence we are taught, that God does not prevent our wills by His gifts,
but that when we begin, when we provide the being willing, then He gives us
many opportunities of salvation. "What seek ye?" How is this? He who
knoweth the hearts of men, who dwelleth(2) in our thoughts, doth He ask? He
doth; not that He may be informed; how could that be? but that by the
question He may make them more familiar, and impart to them greater
boldness, and show them that they are worthy to hear Him; for it was
probable that they would blush and be afraid, as being unknown to him, and
as having heard such accounts of Him from the testimony of their teacher.
Therefore to remove all this, their shame and their fear, he questions
them, and would not let them come all the way to the house in silence. Yet
the event would have been the same had He not questioned them; they would
have remained by following Him, and walking in His steps would have reached
His dwelling. Why then did He ask? To effect that which I said, to calm
their minds,(3) yet disturbed with shame and anxiety, and to give them
confidence.

   Nor was it by their following only that they showed their earnest
desire, but by their question also: for when they had not as yet learned or
even heard anything from Him, they call Him, "Master"; thrusting themselves
as it were among His disciples, and declaring what was the cause of their
following, that they might hear somewhat profitable. Observe their wisdom
also. They did not say, "Teach us of Thy doctrines, or some other thing
that we need to know"; but what? "Where dwellest Thou?" Because, as I
before said, they wished in quiet to say somewhat to Him, and to hear
somewhat from Him, and to learn. Therefore they did not defer the matter,
nor say, "We will come to- morrow by all means, and hear thee speak in
public"; but showed the great eagerness they had to hear Him, by not being
turned back even by the hour, for the sun was already near its setting,
("it was," saith John, "about the tenth hour.") And therefore Christ does
not tell them the marks of His abode, nor its situation, but rather induces
them to follow Him by showing them that He had accepted them. For this
reason He did not say anything of this kind to them, "It is an unseasonable
time now for you to enter into the house, to-morrow you shall hear if you
have any wish, return home now";(4) but converses with them as with
friends, and those who had long been with Him.

   How then saith He in another place, "But the Son of Man hath not where
to lay His head" (Luke ix. 58), while here He saith, "Come and see" (v. 39)
where I abide? Because the expression "hath not where to lay His head,"
signifies that He had no dwelling place of His own, not that He did not
abide in a house. And this too is the meaning of the comparison.(5) The
Evangelist has mentioned that "they abode with Him that day," but has not
added wherefore, because the reason was plain; for from no other motive did
they follow Christ, and He draw them to Him, but only that they might have
instruction; and this they enjoyed so abundantly and eagerly even in a
single night, that they both proceeded straightway to the capture(6) of
others.

   [4.] Let us then also learn hence to consider all things secondary(7)
to the hearing the word of God, and to deem no season unseasonable, and,
though a man may even have to go into another person's house, and being a
person unknown to make himself known to great men, though it be late in the
day, or at any time whatever, never to neglect this traffic. Let food and
baths and dinners and the other things of this life have their appointed
time; but let the teaching of heavenly philosophy have no separate time,
let every season belong to it. For Paul saith, "In season, out of season,
reprove, rebuke, exhort" (2 Tim. iv. 2); and the Prophet too saith,(8) " In
His law will he meditate day and night" (Ps. i. 3); and Moses commanded the
Jews to do this always. For the things of this life, baths, I mean, and
dinners, even if they are necessary, yet being continually repeated, render
the body feeble;(9) but the teaching of the soul the more it is prolonged,
the stronger it renders the soul which receives it. But now we portion out
all our time for trifles and unprofitable silly talking, and we sit
together idly during the morning and afternoon,(1) midday and evening
besides, and we have appointed places for this; but hearing the divine
doctrines twice or thrice in the week we become sick,(2) and thoroughly
sated. What is the reason? We are in a bad state of soul; its faculty of
desiring and reaching after these things we have relaxed altogether. And
therefore it is not strong enough to have an appetite for spiritual food.
And this among others is a great proof of weakness, not to hunger nor
thirst, but to be disinclined to both. Now if this, when it takes place in
our bodies, is a sure sign of grievous disease, and productive of weakness,
much more is it so in the soul.

   "How then," says one, "shall we be able to renew it, thus fallen and
relaxed, to strength? what doing, what saying?" By applying ourselves to
the divine words of the prophets, of the Apostles, of the Gospels, and all
the others; then we shall know that it is far better to feed on these than
on impure food, for so we must term our unseasonable idle talking and
assemblies. For which is best, tell me, to converse on things relating to
the market, or things in the law courts, or in the camp, or on things in
heaven, and on what shall be after our departure hence? Which is best, to
talk about our neighbor and our neighbor's affairs, to busy ourselves in
what belongs to other people, or to enquire into the things of angels, and
into matters which concern ourselves? For a neighbor's affairs are not
thine at all; but heavenly things are thine. "But," says some one, "a man
may by once speaking finish these subjects altogether.'' Why do you not
think this in matters on which you converse uselessly and idly, why though
ye waste your lives on this have ye never exhausted the subject? And I have
not yet named what is far more vile than this. These are the things about
which the better sort converse one with the other; but the more indifferent
and careless carry about in their talk players and dancers and charioteers,
defiling men's ears, corrupting their souls, and driving their nature into
mad excesses by these narratives, and by means of this discourse
introducing every kind of wickedness into their own imagination. For as
soon as the tongue has uttered the name of the dancer, immediately the soul
has figured to itself his looks, his hair, his delicate clothing, and
himself more effeminate than all. Another again fans the flame in another
way, by introducing some harlot into the conversation, with her words, and
attitudes, and glances, her languishing looks and twisted locks, the
smoothness of her cheeks, and her painted eyelids.(3) Were you not somewhat
affected when I gave this description? Yet be not ashamed, nor blush, for
the very necessity of nature requires this, and so disposes the soul
according as the tendency of what is said may be. But if, when it is I that
speak, you, standing in the church, and at a distance from these things,
were somewhat affected at the hearing, consider how it is likely that they
are disposed, who sit in the theater itself, who are totally free from
dread, who are absent from this venerable and awful assembly, who both see
and hear those things with much shamelessness. "And why then," perhaps one
of those who heed not may say, "if the necessity of nature so disposes the
soul, do you let go that, and blame us?" Because, to be softened(4) when
one hears these things, is nature's work; but to hear them is not a fault
of nature, but of deliberate choice. For so he who meddles with fire must
needs be injured, so wills the weakness of our nature; yet nature does not
therefore draw us to the fire and to the injury thence arising; this can be
only from deliberate perversity. I beseech you, therefore, to remove and
correct this fault, that you may not of your own accord cast yourself down
the precipice, nor thrust yourselves into the pits of wickedness, nor run
of yourselves to the blaze, lest we place ourselves in jeopardy of the fire
prepared for the devil. May it come to pass, that we all being delivered
both from this fire and from that, may go to the very bosom of Abraham,
through the grace and lovingkindness of our Lord Jesus Christ, by whom and
with whom, to the Father and Holy Ghost, be glory for ever and ever. Amen.


HOMILY XIX: JOHN i. 41, 42.

" He first findeth his own brother Simon, and saith unto him, We have found
the Messias, which is, being interpreted, the Christ. And he brought him to
Jesus."

   [1.] WHEN God in the beginning made man, He did not suffer him to be
alone, but gave him woman for a helpmate, and made them to dwell together,
knowing that great advantage would result from this companionship. What
though the woman did not rightly employ this benefit? still if any one make
himself fully acquainted with the nature of the matter, he will see, that
to the wise great advantage arises from this dwelling together; not in the
cause of wife or husband only, but if brothers do this, they also shall
enjoy the benefit. Wherefore the Prophet hath said, "What is good, what is
pleasant, but that brethren should dwell together?" (Ps. cxxxiii. 1, LXX.)
And Paul exhorted not to neglect the assembling of ourselves together.
(Heb. x. 25.) In this it is that we differ from beasts, for this we have
built cities, and markets, and houses, that we may be united one with
another, not in the place of our dwelling only, but by the bond of love.
For since our nature came imperfect(1) from Him who made it, and is not
self-sufficient,(2) God, for our advantage, ordained that the want hence
existing should be corrected by the assistance arising from mutual
intercourse; so that what was lacking in one should be supplied by
another,(3) and the defective nature thus be rendered self- sufficient; as,
for instance, that though made mortal,(4) it should by succession for a
long time maintain immortality. I might have gone into this argument at
greater length, to show what advantages arise to those who come together
from genuine and pure(5) intercourse with each other: but there is another
thing which presses now, that on account of which we have made these
remarks.

   Andrew, after having tarried with Jesus and learned what He did, kept
not the treasure to himself, but hastens and runs quickly to his brother,
to impart to him of the good things which he had received.(6) But wherefore
has not John said on what matters Christ conversed with them? Whence is it
clear that it was for this that they "abode with Him"?(7) It was proved by
us the other day; but we may learn it from what has been read today as
well. Observe what Andrew says to his brother; "We have found the Messias,
which is, being interpreted, the Christ." You see how, as far as he had
learned in a short time, he showed(8) the wisdom of the teacher who
persuaded them, and their own zeal, who cared for these things long ago,(9)
and from the beginning. For this word, "we have found," is the expression
of a soul which travails(10) for His presence, and looks for His coming
from above, and is made overjoyed when the looked-for thing has
happened,(11) and hastens to impart to others the good tidings. This is the
part of brotherly affection, of natural friendship, of a sincere
disposition, to be eager to stretch out the hand to each other in spiritual
things. Hear him besides speak with the addition of the article; for he
does not say "Messias," but "the Messias"; thus they were expecting some
one Christ,(12) having nothing in common with the others. And behold, I beg
of you, the mind of Peter obedient and tractable from the very beginning;
he ran to Him without any delay; "He brought him," saith St. John, "to
Jesus." Yet let no one blame his easy temper if he received the word
without much questioning, because it is probable that his brother had told
him these things more exactly and at length; but the Evangelists from their
care for conciseness constantly cut many things short. Besides, it is not
said absolutely that "he believed," but that "he brought him to Jesus," to
give him up for the future to Him, so that from Him he might learn all; for
the other disciple also was with him, and contributed to this. And if John
the Baptist, when he had said that He was "the Lamb," and that He "baptized
with the Spirit," gave them over to learn the clearer doctrine concerning
this thing from Him, much more would Andrew have done this, not deeming him
self sufficient to declare the whole, but drawing him to the very fount of
light with so much zeal and joy, theft the other(13) neither deferred nor
delayed at all.(14)

   Ver. 42. "And when Jesus beheld him," saith the Evangelist, "He said,
Thou art Simon, the son of Jonas; thou shalt be called Cephas, which is, by
interpretation, a stone."

   [2.] He begins from this time forth to reveal the things belonging to
His Divinity, and to open It out little by little by predictions. So He did
in the case of Nathaniel and the Samaritan woman. For prophecies bring men
over not less than miracles; and are free from the appearance of boasting.
Miracles may possibly be slandered among foolish men, ("He casteth out
devils," said they, "by Beelzebub"--Matt. xii. 24), but nothing of the kind
has ever been said of prophecy. Now in the case of Nathaniel and Simon He
used this method of teaching, but with Andrew and Philip He did not so. Why
was this? Because those(1) (two) had the testimony of John, no small
preparation, and Philip received a credible evidence of faith, when he saw
those who had been present.

   "Thou art Simon, the son of Jonas." By the present, the future is
guaranteed; for it is clear that He who named Peter's father foreknew the
future also. And the prediction is attended with praise; but the object was
not to flatter, but to foretell something future. Hear(2) at least in the
case of the Samaritan woman, how He utters a prediction with severe
reproofs;(3) "Thou hast had," he saith, "five husbands, and he whom thou
now hast is not thy husband." (c. iv. 18.) So also His Father makes great
account of prophecy, when He sets Himself against the honor paid to idols:
"Let them declare to you," saith He, "what shall come upon you" (Isa.
xlvii. 13); and again, "I have declared, and have saved, and there was no
foreign God amongst you" (Isa. xliii. 12, LXX.); and He brings this forward
through all prophecy. Because prophecy is especially the work of God, which
devils cannot even imitate, though they strive exceedingly. For in the case
of miracles there may be delusion; but exactly to foretell the future
belongs to that pure Nature alone. Or if devils ever have done so, it was
by deceiving the simpler sort; whence their oracles are always easily
detected.

   But Peter makes no reply to these words; as yet he knew nothing
clearly, but still was learning. And observe, that not even the prediction
is fully set forth; for Jesus did not say, "I will change thy name to
Peter, and upon this rock I will build My Church," but, "Thou shalt be
called Cephas." The former speech would have expressed too great
authority(4) and power; for Christ does not immediately nor at first
declare all His power, but speaks for a while in a humbler tone; and so,
when He had given the proof of His Divinity, He puts it more
authoritatively, saying,(5) "Blessed art thou, Simon, because My Father
hath revealed it to thee"; and again, "Thou art Peter, and upon this rock I
will build My Church." (Matt. xvi. 17, 18.) Him therefore He so named, and
James and his brother He called "sons of thunder." (Mark iii. 17.) Why then
doth He this? To show that it was He who gave the old covenant, that it was
He who altered names, who called Abram "Abraham," and Sarai "Sarah," and
Jacob "Israel." To many he assigned names even from their birth, as to
Isaac, and Samson, and to those in Isaiah and Hosea (Isa. viii. 3; Hos. i.
4, 6, 9); but to others He gave them after they had been named by their
parents, as to those we have mentioned, and to Joshua the son of Nun. It
was also a custom of the Ancients to give names from things, which in fact
Leah also has done;(6) and this takes place not without cause, but in order
that men may have the appellation to remind them of the goodness of God,
that a perpetual memory of the prophecy conveyed by the names may sound in
the ears of those who receive it. Thus too He named John early,(7) because
they whose virtue was to shine forth from their early youth, from that time
received their names; while to those who were to become great(8) at a later
period, the title also was given later.

   [3.] But then they received each a different name, we now have all one
name, that which is greater than any, being called(9) "Christians," and
"sons of God," and (His) "friends," and (His) "Body." For the very term
itself is able more than all those others to rouse us, and make us more
zealous(10) for the practice of virtue. Let us not then act unworthily of
the honor belonging to the title, considering the excess of our dignity, we
who are called Christ's; for so Paul hath named us. Let us bear in mind and
respect the grandeur of the appellation. (1 Cor. iii. 23.) For if one who
is said to be descended from some famous general, or one otherwise
distinguished, is proud to be called this or that man's son, and deems the
name a great honor, and strives in every way so as not to affix, by
remissness of his own, reproach to him after whom he is called; shall not
we who are called after the name, not of a general, nor any of the princes
upon earth, nor Angel, nor Archangel, nor Seraphim, but of the King of
these Himself, shall not we freely give even our very life, so as not to
insult Him who has honored us? Know ye not what honor the royal bands of
shield-bearers and spearmen that are about the king enjoy? So let us who
have been deemed worthy to be near Him, and much closer, and as much nearer
than those just named, as the body is closer to the head than they, let us,
I say, use every means to be imitators of Christ.

   What then saith Christ? "The foxes have holes, and birds of the air
have nests; but the Son of man hath not where to lay His head." (Luke ix.
58.) Now if I demand this of you, it will seem perhaps to most of you
grievous and burdensome; because therefore of your infirmity I speak not
of(1) such perfection, but desire you not to be nailed to riches; and as I,
because of the infirmity of the many, retire somewhat from (demanding) the
excess of virtue, I desire that you do so and much more on the side of
vice. I blame not those who have houses, and lands, and wealth, and
servants, but wish them to possess(2) these things in a safe and becoming
way. And what is "a becoming way"? As masters, not as slaves; so that they
rule them, be not ruled by them; that they use, not abuse them. This is why
they are called, "things to be used,"(3) that we may employ them on
necessary services, not hoard them up; this is a domestic's office, that a
master's; it is for the slave to keep them, but for the lord and one who
has great authority to expend. Thou didst not receive thy wealth to bury,
but to distribute. Had God desired riches to be hoarded, He would not have
given them to men, but would have let them remain as they were in the
earth; but because He wishes them to be spent, therefore He has permitted
us to have them, that we may impart them to each other. And if we keep them
to ourselves, we are no longer masters of them. But if you wish to make
them greater and therefore keep them shut up, even in this case the best
plan of all is to scatter and distribute them in all directions; because
there can be no revenue without an outlay, no wealth without expenditure.
One may see that it is so even in worldly matters. So it is with the
merchant, so with the husbandman, who put forth the one his wealth, the
other his seed; the one sails the sea to disperse his wares, the other
labors all the year putting in and tending his seed. But here there is no
need of any one of these things, neither to equip a vessel, nor to yoke
oxen, nor to plough land, nor to be anxious about uncertain weather, nor to
dread a fall of hail; here are neither waves nor rocks; this voyage and
this sowing needs one thing only, that we cast forth our possessions; all
the rest will that Husbandman do, of whom Christ saith, "My Father is the
Husbandman." (c. xv. 1.) Is it not then absurd to be sluggish and slothful
where we may gain all without labor, and where there are many toils and
many(5) troubles and cares, and after all, an uncertain hope, there to
display all eagerness? Let us not, I beseech you, let us not be to such a
degree senseless about our own salvation, but let us leave the more
troublesome task, and run to that which is most easy and more profitable,
that We may obtain also the good things that are to come; through the grace
and lovingkindness of our Lord Jesus Christ, with whom to the Father and
the Holy and quickening Spirit be glory, now and ever, and world without
end. Amen.


HOMILY XX: JOHN i. 43, 44.

The day following Jesus would go forth into Galilee and findeth Philip, and
saith unto him, Follow Me. Now Philip was of Bethsaida, the city of Andrew
and Peter."

   [1.] "To every careful thinker there is a gain"(4) (Prov. xiv. 23,
LXX.), saith the proverb; and Christ implied more than this, when He said,
"He that seeketh findeth." (Matt. vii. 8.) Wherefore it does not occur to
me any more to wonder how Philip followed Christ. Andrew was persuaded when
he had heard from John, and Peter the same from Andrew, but Philip not
having learned anything from any but Christ who said to him only this,
"Follow Me," straightway obeyed, and went not back, but even became a
preacher to others. For he ran to Nathanael and said to him, "We have found
Him of whom Moses in the Law and the Prophets did write." Seest thou what a
thoughtful(6) mind he had, how assiduously he meditated on the writings of
Moses, and expected the Advent? for the expression, "we have found,"
belongs always to those who are in some way seeking. "The day following
Jesus went forth into Galilee." Before any had joined Him, He called no
one; and He acted thus not without cause, but according to his own wisdom
and intelligence. For if, when no one came to Him spontaneously, He had
Himself drawn them, they might perhaps have started away; but now, having
chosen this of themselves, they afterwards remained firm. He calls Philip,
one who was better acquainted with Him; for he, as having been born and
bred in Galilee, knew Him more than others. Having then taken the
disciples, He next goes to the capture of the others, and draws to Him
Philip and Nathanael. Now in the case of Nathanael this was not so
wonderful, because the fame of Jesus had gone forth into all Syria. (Matt.
iv. 24.) But the wonderful thing was respecting Peter and James and Philip,
that they believed, not only before the miracles, but that they did so
being of Galilee, out of which "ariseth no prophet," nor "can any good
thing come"; for the Galilaeans were somehow of a more boorish and dull
disposition than others; but even in this Christ displayed forth His power,
by selecting from a land which bore no fruit His choicest disciples. It is
then probable that Philip having seen Peter and Andrew, and having heard
what John had said, followed; and it is probable also that the voice of
Christ wrought in him somewhat; for He knew those who would be serviceable.
But all these points the Evangelist cuts short. That Christ should come, he
knew; that this was Christ, he knew not, and this I say that he heard
either from Peter or John. But John mentions his village also, that you may
learn that "God hath chosen the weak things of the world." (1 Cor. i. 27.)

   Ver. 45. "Philip findeth Nathanael, and saith unto him, We have found
Him of whom Moses in the Law and the Prophets did write, Jesus of Nazareth,
the son of Joseph."

   He says this, to make his preaching credible, which it must be if it
rests on Moses and the Prophets besides, and by this to abash his hearer.
For since Nathanael was an exact(1) man, and one who viewed all things with
truth, as Christ also testified and the event showed, Philip with reason
refers him to Moses and the Prophets, that so he might receive Him who was
preached. And he not troubled though he called Him "the son of Joseph ";
for still he was supposed to be his son. "And whence, O Philip, is it plain
that this is He? What proof dost thou mention to us? for it is not enough
merely to assert this. What sign hast thou seen, what miracle? Not without
danger is it to believe without cause in such matters. What proof then hast
thou?" "The same as Andrew," he replies; for he though unable to produce
the wealth which he had found, or to describe his treasure in words, when
he had discovered it, led his brother to it. So too did Philip. How this is
the Christ, and how the prophets proclaimed Him beforehand, he said not;
but he draws him to Jesus, as knowing that he would not afterwards fall
off, if he should once taste His words and teaching.

   Ver. 46, 47. "And Nathanael said unto him, Can there any good thing
come out of Nazareth? Philip saith unto him, Come and see. Jesus saw
Nathanael coming to Him, and saith of him, Behold an Israelite indeed, in
whom is no guile."

   He praises and approves the man, because he had said, "Can any good
thing come out of Nazareth?" and yet he ought to have been blamed. Surely
not; for the words are not those of an unbeliever, nor deserving blame, but
praise. "How so, and in what way?" Because Nathanael had considered the
writings of the Prophets more than Philip. For he had heard from the
Scriptures, that Christ must come from Bethlehem, and from the village in
which David was. This belief at least prevailed among the Jews, and the
Prophet had proclaimed it of old, saying, "And thou, Bethlehem, art by no
means the least among the princes of Judah, for out of thee shall come a
Governor, that shall feed(2) My people Israel." (Matt. ii. 6; Mic. v. 2.)
And so when he heard that He was "from Nazareth," he was confounded, and
doubted, not finding the announcement of Philip to agree with the
prediction of the Prophet.

   But observe his wisdom and candor even in his doubting. He did not at
once say, "Philip, thou deceivest me, and speakest falsely, I believe thee
not, I will not come; I have learned from the prophets that Christ must
come from Bethlehem, thou sayest 'from Nazareth'; therefore this is not
that Christ." He said nothing like this; but what does he? He goes to Him
himself; showing, by not admitting that Christ was "of Nazareth," his
accuracy respecting the Scriptures, and a character not easily deceived;
and by not rejecting him who brought the tidings, the great desire which he
felt for the coming of Christ. For he thought within himself that Philip
was probably mistaken about the place.

   [2.] And observe, I pray you, his manner of declining, how gentle he
has made it, and in the form of a question. For he said not, "Galilee
produces no good"; but how said he? "Can any good thing come out of
Nazareth?" Philip also was very prudent; for he is not as one perplexed,
angry, and annoyed, but perseveres, wishing to bring over the(3) man, and
manifesting to us from the first of his preaching(1) the firmness(2) which
becomes an Apostle. Wherefore also Christ saith, "Behold an Israelite
indeed, in whom is no guile." So that there is such a person as a false
Israelite; but this is not such an one; for his judgment, Christ saith, is
impartial, he speaks nothing from favor, or from ill- feeling. Yet the
Jews, when they were asked where Christ should be born, replied, "In
Bethlehem" (Matt. ii. 5), and produced the evidence, saying, "And thou,
Bethlehem, art by no means the least among the princes of Judah." (Mic. v.
2.) Before they had seen Him they bore this witness, but when they saw Him
in their malice they concealed the testimony, saying, "But as for this
fellow, we know not whence He is." (c. ix. 29.) Nathanael did not so, but
continued to retain the opinion which he had from the beginning, that He
was not "of Nazareth."

   How then do the prophets call Him a Nazarene? From His being brought up
and abiding there. And He omits to say, "I am not 'of Nazareth,' as Philip
hath told thee, but of Bethlehem," that He may not at once make the account
seem questionable; and besides this, because, even if He had gained belief,
He would not have given sufficient proof that He was the Christ.. For what
hindered Him without being Christ, from being of Bethlehem, like the others
who were born there? This then He omits; but He does that which has most
power to bring him over, for He shows that He was present when they were
conversing. For when Nathanael had said,

   Ver. 48. "Whence knowest Thou me?" He replies, "Before that Philip
called thee, when thou wast under the fig-tree, I saw thee."

   Observe a man firm and steady.(3) When Christ had said, "Behold an
Israelite indeed," he was not made vain by this approbation, he ran not
after this open praise, but continues seeking and searching more exactly,
and desires to learn something certain. He still enquired as of a man,(4)
but Jesus answered as God. For He said, "I have known thee from the
first,''(5) (him and the candor(6) of his character,(7) this He knew not as
a man, from having closely followed him, but as God from the first,) "and
but now I saw thee by the fig-tree "; when there was no one present there
but only Philip and Nathanael who said all these things in private. It is
mentioned, that having seen him afar off, He said, "Behold an Israelite
indeed "; to show,(8) that before Philip came near, Christ spoke these
words, that the testimony might not be suspected. For this reason also He
named the time, the place, and the tree; because if He had only said,
"Before Philip came to thee, I saw thee," He might have been suspected of
having sent him, and of saying nothing wonderful; but now, by mentioning
both the place where he was when addressed by Philip, and the name of the
tree, and the time of the conversation, He showed that His foreknowledge(9)
was unquestionable.

   And He did not merely show to him His foreknowledge, but instructed him
also in another way. For He brought him to a recollection of what they then
had said; as, "Can there any good thing come out of Nazareth?" And it was
most especially on this account that Nathanael received Him, because when
he had uttered these words, He did not condemn, but praised and approved
him. Therefore he was assured that this was indeed the Christ, both from
His foreknowledge, and from His having exactly searched out his sentiments,
which was the act of One who would show that He knew what was in his mind;
and besides, from His not having blamed, but rather praised him when he had
seemed to speak against Himself. He said then, that Philip had "called"
him; but what Philip had said to him or he to Philip, He omitted, leaving
it to his own conscience, and not desiring farther to rebuke him.

   [3.] Was it then only "before Philip called him" that He "saw" him? did
He not see him before this with His sleepless eye? He saw him, and none
could gainsay it; but this is what it was needful to say at the time. And
what did Nathanael? When he had received an unquestionable proof of His
foreknowledge, he hastened to confess Him, showing by his previous delay
his caution,(10) and his fairness by his assent afterwards. For, said the
Evangelist,

   Ver. 49. "He answered and saith unto Him, Rabbi, Thou art the Son of
God, Thou art the King of Israel:"

   Seest thou how his soul is filled at once with exceeding joy, and
embraces Jesus with words? "Thou art," saith he, "that expected, that
sought-for One." Seest thou how he is amazed, how he marvels? how he leaps
and dances with delight?

   So ought we also to rejoice, who have been thought worthy to know the
Son of God; to rejoice, not in thought alone, but to show it also by our
actions. And what must they do who rejoice? Obey Him who has been made
known to them; and they who obey, must do whatever He willeth. For if we
are going to do what angers Him, how shall we show that we rejoice? See ye
not in our houses when a man entertains one whom he loves, how gladly he
exerts himself, running about in every direction, and though it be needful
to spend all that he has, sparing nothing so that he please his visitor?
But if one who invites should not attend to his guest,(1) and not do such
things as would procure him ease, though he should say ten thousand times
that he rejoices at his coming, he could never be believed by him. And
justly; for this should be shown by actions. Let us then, since Christ hath
come to us, show that we rejoice, and do nothing that may anger him; let us
garnish the abode to which He has come, for this they do who rejoice; let
us set before Him the meal(2) which He desires to eat, for this they do who
hold festival. And what is this meal? He saith Himself; "My meat is, that I
may do the will of Him that sent me." (c. iv. 34.) When He is hungry, let
us feed Him; when He is thirsty, let us give Him drink: though thou give
Him but a cup of cold water, He receives it; for He loves thee, and to one
who loves, the offerings of the beloved, though they be small, appear
great. Only be not thou slothful; though thou cast in but two farthings, He
refuses them not, but receives them as great riches. For since He is
without wants, and receives these offerings, not because He needs them, it
is reasonable that all distinction should be not in the quantity of the
gifts, but the intention(3) of the giver. Only show that thou lovest Him
who is come, that for His sake thou art giving all diligence, that thou
rejoicest at His coming. See how He is disposed toward thee. He came for
thee, He laid down His life for thee, and after all this He doth not refuse
even to entreat thee. "We are ambassadors," saith Paul, "for Christ, as
though God did beseech you by us." (2 Cor. v. 20.) "And who is so mad,"
saith some one, "as not to love his own Master?" I say so too, and I know
that not one of us would deny this in words or intention; but one who is
beloved desires love to be shown, not by words only, but by deeds also. For
to say that we love, and not to act like lovers, is ridiculous, not only
before God, but even in the sight of men. Since then to confess Him in word
only, while in deeds we oppose Him, is not only unprofitable, but also
hurtful to us; let us, I entreat you, also make confession by our works;
that we also may obtain a confession from Him in that day, when before His
Father He shall confess those who are worthy in Christ Jesus our Lord, by
whom and with whom, to the Father and the Holy Ghost be glory, now and
ever, and world without end. Amen.


HOMILY XXI: JOHN i. 49, 50.

"Nathanael answered and saith unto Him, Rabbi, Thou art the Son of God,
Thou art the King of Israel. Jesus answered, and said unto him, Because I
said unto thee, I saw thee under the fig-tree, believest thou? Thou shall
see greater things than these."

   [1.] BELOVED, we need much care, much watchfulness, to be able to look
into the depth of the Divine Scriptures. For it is not possible to discover
their meaning in a careless way, or while we are asleep, but there needs
close search, and there needs earnest prayer, that we may be enabled to see
some little way into the secrets of the divine oracles. To-day, for
instance, here is no trifling question proposed to us, but one which
requires much zeal and enquiry. For when Nathanael said, "Thou art the Son
of God," Christ replies, "Because I said unto thee, I saw thee under the
fig-tree, believest thou? Thou shalt see greater things than these."

   Now what is the question arising from this passage? It is this.(4)
Peter, when after so many miracles and such high doctrine he confessed
that, "Thou art the Son of God" (Matt. xvi. 16), is called "blessed," as
having received the revelation from the Father; while Nathanael, though he
said the very same thing before seeing or hearing either miracles or
doctrine, had no such word addressed to him, but as though he had not said
so much as he ought to have said, is brought(5) to things greater still.
What can be the reason of this? It is, that Peter and Nathanael both spoke
the same words, but not both with the same intention. Peter confessed Him
to be "The Son of God' but as being Very God; Nathanael, as being mere man.
And whence does this appear? From what he said after these words; for
after, "Thou art the Son of God," he adds, "Thou art the King of Israel."
But the Son of God is not "King of Israel" only, but of all the world.

   And what I say is clear, not from this only, but also from what
follows. For Christ added nothing more to Peter, but as though his faith
were perfect, said, that upon this confession of his He would build the
Church; but in the other case He did nothing like this, but the contrary.
For as though some large, and that the better, part were wanting to his
confession He added what follows. For what saith He?

   Ver. 51. "Verily, verily I say unto you, Hereafter ye shall see heaven
open, and the Angels of God ascending and descending upon the Son of Man."

   Seest thou how He leads him up by little and little from the earth, and
causes him no longer to imagine Him a man merely? for One to whom Angels
minister, and on whom Angels ascend and descend, how could He be man? For
this reason He said, "Thou shalt see greater things than these." And in
proof of this, He introduces the ministry of Angels. And what He means is
something of this kind: "Doth this, O Nathanael, seem to thee a great
matter, and hast thou for this confessed me to be King of Israel? What then
wilt thou say, when thou seest the Angels ascending and descending upon
Me?" Persuading him by these words to own Him Lord also of the Angels. For
on Him as on the King's own Son, the royal ministers ascended and
descended, once at the season of the Crucifixion, again at the time of the
Resurrection and the Ascension, and before this also, when they "came and
ministered unto Him" (Matt. iv. 11), when they proclaimed the glad tidings
of His birth, and cried, "Glory to God in the highest, and on earth peace"
(Luke ii. 14), when they came to Mary, when they came to Joseph.

   And He does now what He has done in many instances; He utters two
predictions, gives present proof of the one, and confirms that which has to
be accomplished by that which is so already. For of His sayings some had
been proved, such as, "Before Philip called thee, under the fig-tree I saw
thee"; others had yet to come to pass, and had partly done so, namely, the
descending and ascending of the Angels, at the Crucifixion, the
Resurrection, and the Ascension; and this He renders credible by His words
even before the event. For one who had known His power by what had gone
before, and heard from Him of things to come, would more readily receive
this prediction too.

   What then does Nathanael? To this he makes no reply. And therefore at
this point Christ stopped His discourse with him, allowing him to consider
in private what had been said; and not choosing to pour forth all at once,
having cast seed into fertile ground, He then leaves it to shoot at
leisure. And this He has shown in another place, where He saith, "The
kingdom of heaven is like to a man that soweth good seed, but while he
slept, his enemy cometh, and soweth tares among the wheat."(1)

   Chap. ii. ver. 1, 2. "On the third day there was a marriage in Cana of
Galilee. And Jesus was called to the marriage. And the mother of Jesus was
there, and His brethren."(2)

   I said before that He was best known in Galilee; therefore they invite
Him to the marriage, and He comes; for He looked not to His own honor, but
to our benefit. He who disdained not to "take upon Him the form of a
servant" (Phil. ii. 7), would much less disdain to be present at the
marriage of servants; He who sat down "with publicans and sinners" (Matt.
ix. 13), would much less refuse to sit down with those present at the
marriage. Assuredly they who invited Him had not formed a proper judgment
of Him, nor did they invite Him as some great one, but merely as an
ordinary acquaintance; and this the Evangelist has hinted at, when he says,
"The mother of Jesus was there, and His brethren." Just as they invited her
and His brethren, they invited Jesus.

   Ver. 3. "And when they wanted wine, His mother saith unto Him, They
have no wine."

   Here it is worth while to enquire whence it came into His mother's mind
to imagine anything great of her Son; for He had as yet done no miracle,
since the Evangelist saith, "This beginning of miracles did Jesus in Cana
of Galilee." (c. ii. 11.)

   [2.] Now if any say that this is not a sufficient proof that it was the
"beginning of His miracles," because there is added simply "in Cana of
Galilee," as allowing it to have been the first done there, but not
altogether and absolutely the first, for He probably might have done others
elsewhere, we will make answer to him of that which we have said before.
And of what kind? The words of John (the Baptist); "And I knew Him not; but
that He should be made manifest to Israel, therefore am I come, baptizing
with water." Now if He had wrought miracles in early age, the Israelites
would not have needed another to declare Him. For He who came among men,
and by His miracles was so made known, not to those only in Judaea, but
also to those in Syria and beyond, and who did this in three years only, or
rather who did not need even these three years to manifest Himself (Matt.
iv. 24), for immediately and from the first His fame went abroad
everywhere; He, I say, who in a short time so shone forth by the multitude
of His miracles, that His name was well known to all, was much less likely,
if while a child He had from an early age wrought miracles, to escape
notice so long. For what was done would have seemed stranger as done by a
boy, and there would have been time for twice or thrice as many, and much
more. But in fact He did nothing while He was a child, save only that one
thing to which Luke has testified (Luke ii. 46), that at the age of twelve
years He sat hearing the doctors, and was thought admirable for His
questioning. Besides, it was in accordance with likelihood and reason that
He did not begin His signs at once from an early age; for they would have
deemed the thing a delusion. For if when He was of full age many suspected
this, much more, if while quite young He had wrought miracles, would they
have hurried Him sooner and before the proper time to the Cross, in the
venom of their malice; and the very facts of the Dispensation would have
been discredited.

   "How then," asks some one, "came it into the mind of His mother to
imagine anything great of Him?" He was now beginning to reveal Himself, and
was plainly discovered by the witness of John, and by what He had said to
His disciples. And before all this, the Conception itself and all its
attending circumstances(1) had inspired her with a very great opinion of
the Child; "for," said Luke, "she heard all the sayings concerning the
Child, and kept them in her heart."(2) "Why then," says one, "did not she
speak this before?"(3) Because, as I said, it was now at last that He was
beginning to manifest Himself. Before this time He lived as one of the
many, and therefore His mother had not confidence to say any such thing to
Him; but when she heard that John had come on His account, and that he had
borne such witness to Him as he did, and that He had disciples, after that
she took confidence, and called Him, and said, when they wanted wine, "They
have no wine." For she desired both to do them a favor, and through her Son
to render herself more conspicuous; perhaps too she had some human
feelings, like His brethren, when they said, "Show thyself to the world"
(c. xvii. 4), desiring to gain credit from His miracles. Therefore He
answered somewhat vehemently,(4) saying,

   Ver. 4. "Woman, what have I to do with thee? Mine hour is not yet
come."

   To prove that He greatly respected His mother, hear Luke relate how He
was "subject to" His parents (Luke ii. 51), and our own Evangelist declare
how He had forethought for her at the very season of the Crucifixion. For
where parents cause no impediment or hindrance in things belonging to God,
it is our bounden duty to give way to them, and there is great danger in
not doing so; but when they require anything unseasonably, and cause
hindrance in any spiritual matter, it is unsafe to obey. And therefore He
answered thus in this place, and again elsewhere, "Who is My mother, and
who are My brethren?" (Matt. xii. 48), because they did not yet think
rightly of Him; and she, because she had borne Him, claimed, according to
the custom of other mothers, to direct Him in all things, when she ought to
have reverenced and worshiped Him. This then was the reason why He answered
as He did on that occasion. For consider what a thing it was, that when all
the people high and low were standing round Him, when the multitude was
intent on hearing(5) Him, and His doctrine had begun to be set forth, she
should come into the midst and take Him away from the work of exhortation,
and converse with Him apart, and not even endure to come within, but draw
Him outside merely to herself. This is why He said, "Who is My mother and
My brethren?" Not to insult her who had borne Him, (away with the thought!)
but to procure her the greatest benefit, and not to let her think meanly of
Him. For if He cared for others, and used every means to implant in them a
becoming opinion of Himself, much more would He do so in the case of His
mother. And since it was probable that if these words had been addressed to
her by her Son, she would not readily have chosen even then to be
convinced, but would in all cases have claimed the superiority as being His
mother, therefore He replied as He did to them who spake to Him; otherwise
He could not have led up her thoughts from His present lowliness to His
future exaltation, had she expected that she should always be honored by
Him as by a son, and not that He should come as her Master.

   [3.] It was then from this motive that He said in this place, "Woman,
what have I to do with thee?" and also for another reason not less
pressing. What was that? It was, that His miracles might not be suspected.
The request ought to have come from those who needed, not from His mother.
And why so? Because what is done at the request of one's friends, great
though it be, often causes offense to the spectators; but when they make
the request who have the need, the miracle is free from suspicion, the
praise unmixed, the benefit great. So if some excellent physician should
enter a house where there were many sick, and be spoken to by none of the
patients or their relations, but be directed only by his own mother, he
would be suspected(1) and disliked by the sufferers, nor would any of the
patients or their attendants deem him able to exhibit anything great or
remarkable. And so this was a reason why He rebuked her on that occasion,
saying, "Woman, what have I to do with thee?" instructing her for the
future not to do the like; because, though He was careful to honor His
mother, yet He cared much more for the salvation of her soul, and for the
doing good to the many, for which He took upon Him the flesh.

   These then were the words, not of one speaking rudely to his mother,
but belonging to a wise dispensation, which brought her into a right frame
of mind, and provided that the miracles should be attended with that honor
which was meet. And setting other things aside, this very appearance which
these words have of having been spoken chidingly, is amply enough to show
that He held her in high honor, for by His displeasure He showed that He
reverenced her greatly; in what manner, we will say in the next discourse.
Think of this then, and when you hear a certain woman saying, "Blessed is
the womb that bare Thee, and the paps which Thou hast sucked," and Him
answering, "rather blessed are they that do the will of my Father"(12)
(Luke xi. 27), suppose that those other words also were said with the same
intention. For the answer was not that of one rejecting his mother, but of
One who would show that her having borne Him would have nothing availed
her, had she not been very good and faithful. Now if, setting aside the
excellence of her soul, it profited Mary nothing that the Christ was born
of her, much less will it be able to avail us to have a father or a
brother, or a child of virtuous and noble disposition, if we ourselves be
far removed from his virtue. "A brother," saith David, "doth not redeem
shall man redeem?" (Ps xlix. 7, LXX.) We must place our hopes of salvation
in nothing else, but only in our own righteous deeds (done) after a the
grace of God. For if this by itself could have availed,(4) it would have
availed the Jews, (for Christ was their kinsman according to the flesh,) it
would have availed the town in which He was born, it would have availed His
brethren. But as long as His brethren cared not for themselves, the honor
of their kindred availed them nothing, but they were condemned with the
rest of the world, and then only were approved, when they shone by their
own virtue; and the city fell, and was burnt, having gained nothing from
this; and His kinsmen according to the flesh were slaughtered and perished
very miserably, having gained nothing towards being saved from their
relationship to Him, because they had not the defense of virtue. The
Apostles, on the contrary, appeared greater than any, because they followed
the true and excellent way of gaining relationship with Him, that by
obedience. And from this we learn that we have always need of faith, and a
life shining and bright, since this alone will have power to save us. For
though His relations were for a long time everywhere held in honor, being
called the Lord's kinsmen,(5) yet now we do not even know their names,
while the lives and names of the Apostles are everywhere celebrated.

   Let us then not be proud of nobleness of birth(6) according to the
flesh, but though we have ten thousand famous ancestors, let us use
diligence ourselves to go beyond their excellences, knowing that we shall
gain nothing from the diligence of others to help us in the judgment that
is to come; nay, this will be the more grievous condemnation, that though
born of righteous parents and having an example at home, we do not, even
thus, imitate our teachers. And this I say now, because I see many
heathens,(7) when we lead them to the faith and exhort them to become
Christians, flying to their kinsmen and ancestors and house, and saying,
"All my relations and friends and companions are faithful Christians." What
is that to thee, thou wretched and miserable"? This very thing will be
especially thy ruin, that thou didst not respect the number of those around
thee, and run to the truth. Others again who are believers but live a
careless life, when exhorted to virtue make the very same defense, and say,
"my father and my grandfather and my great-grandfather were very pious and
good men." But this will assuredly most condemn thee, that being descended
from such men, thou hast acted unworthily of the root from whence thou art
sprung. For hear what the Prophet says to the Jews, "Israel served for a
wife, and for a wife he kept (sheep)" (Hos. xii. 12); and again Christ,
"Your father Abraham rejoiced to see My day, and he saw it, and was glad."
(c. viii. 56.) And everywhere they bring forward to them the righteous acts
of their fathers, not only to praise them, but also to make the charge
against their descendants more heavy. Knowing then this, let us use every
means that we may be saved by our own works, lest having deceived ourselves
by vain trusting on others, we learn that we have been deceived when the
knowledge of it will profit us nothing. "In the grave," saith David, "who
shall give thee thanks?" (Ps. vi. 5.) Let us then repent here, that we may
obtain the everlasting goods, which may God grant we all do, through the
grace and lovingkindness of our Lord Jesus Christ, with whom to the Father
and the Holy Ghost be glory, for ever and ever. Amen.


HOMILY XXII: JOHN ii. 4.

"Woman, what have I to do with thee? Mine hour is not yet come."

   [1.] IN preaching the word there is some toil, and this Paul declares
when he says, "Let the elders that rule well be counted worthy of double
honor, especially they who labor in the word and doctrine." (1 Tim: v. 17.)
Yet it is in your power to make this labor light or heavy; for if you
reject our words, or if without actually rejecting them you do not show
them forth in your works, our toil will be heavy, because we labor
uselessly and in vain: while if ye heed them and give proof of it by your
works, we shall not even feel the toil, because the fruit produced by our
labor will not suffer the greatness of that labor to appear. So that if you
would rouse our zeal, and not quench or weaken it, show us, I beseech you,
your fruit, that we may behold the fields waving(1) with corn, and being
supported by hopes of an abundant crop, and reckoning up your(2) riches,
may not be slothful(3) in carrying on this good traffic.

   It is no slight question which is proposed to us also to-day. For
first, when the mother of Jesus says, "They have no wine," Christ replies,
"Woman, what have I to do with thee? Mine, hour is not yet come." And then,
having thus spoken, He did as His mother had said; an action which needs
enquiry no less than the words. Let us then, after calling upon Him who
wrought the miracle, proceed to the explanation.

   The words are not used in this place only, but in others also; for the
same Evangelist says, "They could not lay hands on Him,(4) because His hour
was not yet come" (c. viii. 20); and again, "No man laid hands on Him,
because His hour was not yet come" (c. vii. 30); and again, "The hour is
come, glorify Thy Son." (c. xvii. 1.) What then do the words mean? I have
brought together more instances, that I may give one explanation of all.
And what is that explanation? Christ did not say, "Mine hour is not yet
come," as being subject to the necessity of seasons, or the observance of
an "hour"; how can He be so, who is Maker of seasons, and Creator of the
times and the ages? To what else then did He allude? He desires to show(5)
this; that He works all things at their convenient season, not doing all at
once; because a kind of confusion and disorder would have ensued, if,
instead of working all at their proper seasons, He had mixed all together,
His Birth, His Resurrection, and His coming to Judgment. Observe this;
creation was to be, yet not all at once; man and woman were to be created,
yet not even these together; mankind were to be condemned to death, and
there was to be a resurrection, yet the interval between the two was to be
great; the law was to be given, but not grace with it, each was to be
dispensed at its proper time. Now Christ was not subject to the necessity
of seasons, but rather settled their order, since He is their Creator; and
therefore He saith in this place, "Mine hour is not yet come." And His
meaning is, that as yet He was not manifest(6) to the many, nor had He even
His whole company of disciples; Andrew followed Him, and next to(7) him
Philip, but no one else. And moreover, none of these, not even His mother
nor His brethren, knew Him as they ought; for after His many miracles, the
Evangelist says of His brethren, "For neither did His brethren believe in
Him." (c. vii. 5.) And those at the wedding did not know Him either, for in
their need they would certainly have come to and entreated Him. Therefore
He saith, "Mine hour is not yet come"; that is, "I am not yet known to the
company, nor are they even aware that the wine has failed; let them first
be sensible of this. I ought not to have been told it from thee; thou art
My mother, and renderest the miracle suspicious. They who wanted the wine
should have come and besought Me, not that I need this, but that they might
with an entire assent accept the miracle. For one who knows that he is in
need, is very grateful when he obtains assistance; but one who has not a
sense of his need, will never have a plain and clear sense of the benefit."

   Why then after He had said, "Mine hour is not yet come," and given her
a denial, did He what His mother desired? Chiefly it was, that they who
opposed Him, and thought that He was subject to the "hour," might have
sufficient proof that He was subject to no hour; for had He been so, how
could He, before the proper "hour" was come, have done what He did? And in
the next place, He did it to honor His mother, that He might not seem
entirely to contradict and shame her that bare Him in the presence of so
many; and also, that He might not be thought to want power,(1) for she
brought the servants to Him.

   Besides, even while saying to the Canaanitish woman, "It is not meet to
take the children's bread, and to give(2) it unto dogs" (Matt. xv. 26), He
still gave the bread, as considering her perseverance; and though after his
first reply, He said, "I am not sent save unto the lost sheep of the house
of lsrael," yet even after saying this, He healed the woman's daughter.
Hence we learn, that although we be unworthy, we often by perseverance make
ourselves worthy to receive. And for this reason His mother remained by,
and openly(3) brought to Him the servants, that the request might be made
by a greater number; and therefore she added,

   Ver. 5. "Whatsoever He saith unto you, do it."

   For she knew that His refusal proceeded not from want of power, but
from humility, and that He might not seem without cause(4) to hurry to(5)
the miracle; and therefore she brought the servants.(6)

   Ver. 6, 7. "And there were set there six waterpots of stone, after the
manner of the purifying of the Jews, containing two or three firkins
apiece. Jesus said unto them, Fill the waterpots with water; and they
filled them up to the brim."

   It is not without a reason that the Evangelist says, "After the manner
of the purifying of the Jews," but in order that none of the unbelievers
might suspect that lees having been left in the vessels, and water having
been poured upon and mixed with them, a very weak wine had been made.
Therefore he says, "after the manner of the purifying of the Jews," to show
that those vessels were never receptacles for wine. For because Palestine
is a country with but little water, and brooks and fountains were not
everywhere to be found, they always used to fill waterpots with water, so
that they might not have to hasten to the rivers if at any time they were
filed, but might have the means of purification at hand.

   "And why was it, that He did not the miracle before they filled them,
which would have been more marvelous by far? for it is one thing to change
given matter to a different quality, and another to create matter out of
nothing." The latter would indeed have been more wonderful, but would not
have seemed so credible to the many. And therefore He often purposely
lessens(7) the greatness of His miracles, that it may be the more readily
received.

   "But why," says one, "did not He Himself produce the water which He
afterwards showed to be wine, instead of bidding the servants bring it?"
For the very same reason; and also, that He might have those who drew it
out to witness that what had been effected was no delusion since if any had
been inclined to be shameless, those who ministered might have said to
them, "We drew the water, we filled the vessels." And besides what we have
mentioned, He thus overthrows those doctrines which spring up against the
Church. For since there are some who say that the Creator of the world is
another, and that the things which are seen are not His works, but those of
a certain other opposing god, to curb these men's madness He doth most of
His miracles on matter found at hand.(8) Because, had the creator of these
been opposed to Him, He would not have used what was another's to set forth
His own power. But now to show that it is He who transmutes water in the
vine plants, and who converts the rain by its passage through the root into
wine, He effected that in a moment at the wedding which in the plant is
long in doing. When they had filled the waterpots, He said,

   Ver. 8-10. "Draw out now, and bear unto the governor of the feast; and
they bare it. When the ruler of the feast had tasted the water that was
made wine, and knew not whence it was, (but the servants which drew the
water knew,) the governor of the feast called the bridegroom, and saith
unto him, Every man at the beginning doth set forth good wine, and when men
have well drunk, then that which is worst; but thou hast kept the good wine
until now."

   Here again some mock,(9) saying, "this was an assembly of drunken men,
the sense of the judges was spoilt, and not able to taste(10) what was
made, or to decide on what was done, so that they did not know whether what
was made was water or wine: for that they were drunk," it is alleged, "the
ruler himself has shown by what he said." Now this is most ridiculous, yet
even this suspicion the Evangelist has removed. For he does not say that
the guests gave their opinion on the matter, but "the ruler of the feast,"
who was sober, and had not as yet tasted anything. For of course you are
aware, that those who are entrusted with the management(1) of such banquets
are the most sober, as having this one business, to dispose all things in
order and regularity; and therefore the Lord called such a man's sober
senses to testify to what was done. For He did not say, "Pour forth to them
that sit at meat," but, "Bear unto the governor of the feast."

   "And when the ruler of the feast had tasted the water that was made
wine, and knew not whence it was, (but the servants knew,) the governor of
the feast called the bridegroom." "And why did he not call the servants?
for so the miracle would have been revealed." Because Jesus had not Himself
revealed what had been done, but desired that the power of His miracles
should be known gently, little by little. And suppose that it had then been
mentioned,(2) the servants who related it would never have been believed,
but would have been thought mad to bear such testimony to one who at that
time seemed to the many a mere man; and although they knew the certainty of
the thing by experience, (for they were not likely to disbelieve their own
hands,) yet they were not sufficient to convince others. And so He did not
reveal it to all, but to him who was best able to understand what was done,
reserving the clearer knowledge of it for a future time; since after the
manifestation of other miracles this also would be credible. Thus when he
was about to heal the nobleman's son, the Evangelist has shown that it had
already become more clearly known; for it was chiefly because the nobleman
had become acquainted with the miracle that he called upon Him, as John
incidentally shows when he says, "Jesus came into Cana of Galilee, where He
made the water wine." (c. iv. 46.) And not wine simply, but the best.

   [3.] For such are the miraculous works of Christ, they are far more
perfect and better than the operations of nature. This is seen also in
other instances; when He restored any infirm member of the body, He made(3)
it better than the sound.

   That it was wine then, and the best of wine, that had been made, not
the servants only, but the bridegroom and the ruler of the feast would
testify; and that it was made by Christ, those who drew the water; so that
although the miracle were not then revealed, yet it could not in the end be
passed in silence, so many and constraining testimonies had He provided for
the future. That He had made the water wine, He had the servants for
witnesses; that the wine was good that had been made, the ruler of the
feast and the bridegroom.

   It might be expected that the bridegroom would reply to this, (the
ruler's speech,) and say something, but the Evangelist, hastening to more
pressing matters, has only touched upon this miracle, and passed on. For
what we needed to learn was, that Christ made the water wine, and that good
wine; but what the bridegroom said to the governor he did not think it
necessary to add. And many miracles, at first somewhat obscure, have in
process of time become more plain, when reported more exactly by those who
knew them from the beginning.

   At that time, then, Jesus made of water wine, and both then and now He
ceases not to change our weak and unstable(4) wills. For there are, yes,
there are men who in nothing differ from water, so cold, and weak, and
unsettled. But let us bring those of such disposition to the Lord, that He
may change their will to the quality of wine, so that they be no longer
washy,(5) but have body,(6) and be the cause of gladness in themselves and
others. But who can these cold ones be? They are those who give their minds
to the fleeting things of this present life, who despise not this world's
luxury, who are lovers of glory and dominion: for all these things are
flowing waters, never stable, but ever rushing violently down the steep.
The rich to-day is poor tomorrow, he who one day appears with herald, and
girdle, and chariot, and numerous attendants, is often on the next the
inhabitant of a dungeon, having unwillingly quitted all that show to make
room for another. Again, the gluttonous and dissipated(7) man, when he has
filled himself to bursting,(8) cannot retain even for a single day the
supply(9) conveyed by his delicacies, but when that is dispersed, in order
to renew it he is obliged to put in more, differing in nothing from a
torrent. For as in the torrent when the first body of water is gone, others
in turn succeed; so in gluttony, when one repast is removed, we again
require another. And such is the nature and the lot of earthly things,
never to be stable, but to be always pouring and hurrying by; but in the
case of luxury, it is not merely the flowing and hastening by; but many
other things that trouble us. By the violence of its course it wears
away(10) the strength of the body, and strips the soul of its manliness,
and the strongest currents of rivers do not so easily eat away their banks
and make them sink down, as do luxury and wantonness sweep away all the
bulwarks of our health; and if you enter a physician's house and ask him,
you will find that almost all the causes of diseases arise from this. For
frugality and a plain(1) table is the mother of health, and therefore
physicians(2) have thus named it; for they have called the not being
satisfied "health," (because not to be satisfied with food is health,) and
they have spoken of sparing diet as the "mother of health." Now if the
condition of wants is the mother of health, it is clear that fullness is
the mother of sickness and debility, and produces attacks which are beyond
the skill even of physicians. For gout in the feet, apoplexy, dimness of
sight, pains in the hands, tremors, paralytic attacks, jaundice, lingering
and inflammatory fevers, and other diseases many more than these, (for we
have not time to go over them all,) are the natural offspring, not of
abstinence and moderate(4) diet, but of gluttony and repletion. And if you
will look to the diseases of the soul that arise from them, you will see
that feelings of coveting, sloth, melancholy, dullness, impurity, and folly
of all kinds, have their origin here. For after such banquets the souls of
the luxurious become no better than asses, being torn to pieces by such
wild beasts as these (passions). Shall I say also how many pains and
displeasures they have who wait upon luxury? I could not enumerate them
all, but by a single principal point I will make the whole clear. At a
table such as I speak of, that is, a sumptuous one, men never eat with
pleasure; for abstinence is the mother of pleasure as well as health, while
repletion is the source and root not only of diseases, but of displeasure.
For where there is satiety there desire cannot be, and where there is no
desire, how can there be pleasure? And therefore we should find that the
poor are not only of better understanding and healthier than the rich, but
also that they enjoy a greater degree of pleasure. Let us, when we reflect
on this, flee drunkenness and luxury, not that of the table alone, but all
other which is found in the things of this life, and let us take in
exchange for it the pleasure arising from spiritual things, and, as the
Prophet says, delight ourselves in the Lord; "Delight thyself in the Lord,
and He shall give thee the desires of thine heart" (Ps. xxxvii. 4); that so
that we may enjoy the good things both here and hereafter, through the
grace and lovingkindness of our Lord Jesus Christ, by whom and with whom,
to the Father and the Holy Ghost, be glory, world without end. Amen.


HOMILY XXIII: JOHN ii. 11.

"This beginning of miracles did Jesus in Cana of Galilee."

   [1.] FREQUENT and fierce is the devil in his attacks, on all sides
besieging our salvation; we therefore must watch and be sober, and
everywhere fortify ourselves against his assault, for if he but gain some
slight vantage ground,(5) he goes on to make for himself a broad passage,
and by degrees introduces all his forces. If then we have any care at all
for our salvation, let us not allow him to make his approaches even in
trifles, that thus we may check him beforehand in important matters; for it
would be the extreme of folly, if, while he displays such eagerness to
destroy our souls, we should not bring even an equal amount in defense of
our own salvation.

   I say not this without a cause, but because I fear lest that wolf be
even now standing unseen by us in the midst of the fold,(6) and some sheep
become a prey to him, being led astray from the flock and from hearkening
by its own carelessness and his craft. Were the wounds(7) sensible, or did
the body receive the blows, there would be no difficulty in discerning his
plots; but since the soul is invisible, and since that it is which receives
the wounds, we need great watchfulness that each may prove himself; for
none knoweth the things of a man as the spirit of a man that is in him. (1
Cor. ii. 11.) The word is spoken indeed to all, and is offered as a general
remedy to those who need it, but it is the business of every individual
hearer to take what is suited to his complaint. I know not who are sick, I
know not who are well. And therefore I use every sort of argument, and
introduce remedies suited to all maladies,(8) at one time condemning
covetousness, after that touching on luxury, and again on impurity, then
composing something in praise of and exhortation to charity, and each of
the other virtues in their turn. For I fear lest when my arguments are
employed on any one subject, I may without knowing it be treating you for
one disease while you are ill of others. So that if this congregation were
but one person, I should not have judged it so absolutely necessary to make
my discourse varied; but since in such a multitude there are probably also
many maladies, I not unreasonably diversify my teaching, since my discourse
will be sure to attain its object when it is made to embrace you all. For
this cause also Scripture is something multiform,(1) and speaks on ten
thousand matters, because it addresses itself to the nature of mankind in
common, and in such a multitude all the passions of the soul must needs be;
though all be not in each. Let us then cleanse ourselves of these, and so
listen to the divine oracles, and with contrite heart(2) hear what has been
this day read to us.

   And what is that? "This beginning of miracles did Jesus in Cana of
Galilee." I told you the other day, that there are some who say that this
is not the beginning. "For what," says one, "if 'Cana of Galilee' be added?
This shows that this was 'the beginning' He made 'in Cana.' "(3) But on
these points I would not venture to assert anything exactly. I before have
shown that He began His miracles after His Baptism, and wrought no miracle
before it but whether of the miracles done after His Baptism, this or some
other was the first, it seems to me unnecessary to assert positively.

   "And manifested forth His glory."

   "How?" asks one, "and in what way? For only the servants, the ruler of
the feast, and the bridegroom, not the greater number of those present,
gave heed to what was done." How then did he "manifest forth His glory"? He
manifested it at least for His own part, and if all present hear not of the
miracle at the time, they would hear of it afterwards, for unto the present
time it is celebrated, and has not been unnoticed. That all did not know it
on the same day is clear from what follows, for after having said that He
"manifested forth His glory," the Evangelist adds,

   "And His disciples believed on Him."

   His disciples, who even before this regarded Him with wonder.(4) Seest
thou that it was especially necessary to work the miracles at times when
men were present of honest minds, and who would carefully give heed to what
was done? for these would more readily believe, and attend more exactly to
the circumstances. "And how could He have become known without miracles?"
Because His doctrine and prophetic powers were sufficient to cause wonder
in the souls of His hearers, so that they took heed to what He did with a
right disposition, their minds being already well affected towards Him. And
therefore in many other places the Evangelists say, that He did no miracle
on account of the perversity of the men who dwelt there. (Matt. xii. 38;
ch. xiii. 58, &c.)

   Ver. 12. "After this He went down to Capernaum, He, and His mother, and
His brethren, and His disciples; and they continued there not many days."

   Wherefore comes He with "His mother to Capernaum"? for He hath done no
miracle there, and the inhabitants of that city were not of those who were
rightminded towards Him, but of the utterly corrupt. And this Christ
declared when He said, "And thou, Capernaum, which are exalted to heaven,
shall be thrust down to hell." (Luke x. 15.) Wherefore then goes He? I
think it was, because He intended a little after to go up to Jerusalem,
that He then went to Capernaum, to avoid leading about(5) everywhere with
Him, His mother and His brethren. And so, having departed and tarried a
little while to honor His mother, He again commences His miracles after
restoring to her home her who had borne Him. Therefore the Evangelist says,
After "not many days,"

   Ver. 13. "He went up to Jerusalem."

   He received baptism then a few days before the passover. But on going
up to Jerusalem, what did He, a deed full of high authority; for He cast
out of the Temple those dealers and money changers, and those who sold
doves, and oxen, and sheep, and who passed their time there for this
purpose.

   [2.] Another Evangelist writes, that as He cast them out, He said, Make
not my Father's house(6) "a den of thieves," but this one,

   Ver. 16. ("Make not My Father's house) an house of merchandise."

   They do not in this contradict each other, but show that he did this a
second time, and that both these expressions were not used on the same
occasion, but that He acted thus once at the beginning of His ministry, and
again when He had come to the very time of His Passion. Therefore, (on the
latter occasion,) employing more strong expressions, He spoke of it as(7)
(being made) "a den of thieves," but here at the commencement of His
miracles He does not so, but uses a more gentle rebuke; from which it is
probable that this took place(1) a second time.

   "And wherefore," says one, "did Christ do this same, and use such
severity against these men, a thing which He is nowhere else seen to do,
even when insulted and reviled, and called by them 'Samaritan' and
'demoniac'? for He was not even satisfied with words only, but took a
scourge, and so cast them out." Yes, but it was when others were receiving
benefit, that the Jews accused and raged against Him; when it was probable
that they would have been made savage by His rebukes, they showed no such
disposition towards Him, for they neither accused nor reviled Him. What say
they?

   Ver. 18. "What sign showest Thou unto us, seeing that Thou doest these
things?"

   Seest thou their excessive malice, and how the benefits done to others
incensed them more (than reproofs)?

   At one time then He said, that the Temple was made by them "a den of
thieves," showing that what they sold was gotten by theft, and rapine, and
covetousness, and that they were rich through other men's calamities; at
another, "a house of merchandise," pointing to their shameless
traffickings. "But wherefore did He this?" Since he was about to heal on
the Sabbath day, and to do many such things which were thought by them
transgressions of the Law in order that He might not seem to do this as
though He had come to be some rival God(2) and opponent of His Father, He
takes occasion hence to correct any such suspicion of theirs. For One who
had exhibited so much zeal for the House was not likely to oppose Him who
was Lord of the House, and who was worshiped in it. No doubt even the
former years during which He lived according to the Law, were sufficient to
show His reverence for the Legislator, and that He came not to give
contrary laws; yet since it was likely that those years were forgotten
through lapse of time, as not having been known to all because He was
brought up in a poor and mean dwelling, He afterwards does this in the
presence of all, (for many were present because the feast was nigh at
hand,) and at great risk. For he did not merely "cast them out," but also
"overturned the tables," and "poured out the money," giving them by this to
understand, that He who threw Himself into danger for the good order of the
House could never despise his Master. Had He acted as He did from
hypocrisy, He should only have advised them; but to place Himself in danger
was very daring. For it was no light thing to offer Himself to the anger of
so many market- folk,(3) to excite against Himself a most brutal mob of
petty dealers by His reproaches and His blows, this was not the action of a
pretender, but of one choosing to suffer everything for the order of the
House.

   And therefore not by His actions only, but by His words, He shows his
agreement with the Father;(4) for He saith not "the Holy House," but "My
Father's House." See, He even calls Him, "Father," and they are not wroth;
they thought He spoke in a general way:(5) but when He went on and spoke
more plainly, so as to set before them the idea of His Equality, then they
become angry.

   And what say they? "What sign showest Thou unto us, seeing that Thou
doest these things?" Alas for their utter madness! Was there need of a sign
before they could cease their evil doings, and free the house of God from
such dishonor? and was it not the greatest sign of His Excellence that He
had gotten such zeal for that House? In fact, the well-disposed(6) were
distinguished by this very thing, for "They," His disciples, it says,

   Ver. 17. "Remembered that it is written, The zeal of thine house hath
eaten me up."

   But the Jews did not remember the Prophecy, and said, "What sign
showest Thou unto us?" (Ps. lxix. 9), both grieving that their shameful
traffic was cut off, and expecting by these means to stop Him, and also
desiring to challenge Him to a miracle, and to find fault with what He was
doing. Wherefore He will not give them a sign; and before, when they came
and asked Him, He made them the same answer, "A wicked and adulterous
generation seeketh after a sign; and there shall no sign be given unto it,
but the sign of the prophet Jonas." (Matt. xvi. 4.) Only then the answer
was clear, now it is more ambiguous. This He doth on account of their
extreme insensibility; for He who prevented(7) them without their asking,
and gave them signs, would never when they asked have turned away from
them, had He not seen that their minds were wicked and false, and their
intention treacherous.(8) Think how full of wickedness the question itself
was at the outset. When they ought to have applauded Him for His
earnestness and zeal, when they ought to have been astonished that He cared
so greatly for the House, they reproach Him, saying, that it was lawful to
traffic, and unlawful for any to stop their traffic, except he should show
them a sign. What saith Christ?

    Ver. 19. "Destroy this Temple, and in three days I will raise it up."

   Many such sayings He utters which were not intelligible to His
immediate hearers, but which were to be so to those that should come after.
And wherefore doth He this? In order that when the accomplishment of His
prediction should have come to pass, He might be seen to have foreknown
from the beginning what was to follow; which indeed was the case with this
prophecy. For, saith the Evangelist,

   Ver. 22. "When He was risen from the dead, His disciples remembered
that He had said this; and they believed the Scripture, and the word which
Jesus had said."

   But at the time when this was spoken, the Jews were perplexed as to
what it might mean, and cast about to discover, saying,

   Ver. 20. "Forty and six years was this Temple in building, and wilt
thou rear it up in three days?"

   "Forty and six years," they said, referring to the latter building, for
the former was finished in twenty years' time. (Ezra vi. 15.)

   [3.] Wherefore then did He not resolve the difficulty and say, "I speak
not of that Temple, but of My flesh"? Why does the Evangelist, writing the
Gospel at a later period, interpret the saying, and Jesus keep silence at
the time? Why did He so keep silence? Because they would not have received
His word; for if not even the disciples were able to understand the saying,
much less were the multitudes. "When," saith the Evangelist, "He was risen
from the dead, then they remembered, and believed the Scripture and His
word." There were two things that hindered(1) them for the time, one the
fact of the Resurrection, the other, the greater question whether He was
God(2) that dwelt within; of both which things He spake darkly when He
said, "Destroy this Temple, and I will rear it up in three days." And this
St. Paul declares to be no small proof of His Godhead, when he writes,
"Declared to be the Son of God with power, according to the Spirit of
holiness, by the Resurrection from the dead." (Rom. i. 4.).

   But why doth He both there, and here, and everywhere, give this for a
sign, at one time saying,(8) "When ye have lifted up the Son of Man, then
ye shall know that I Am" (c. viii. 28); at another, "There shall no sign be
given you(4) but the sign of the prophet Jonas" (Matt. xii. 39); and again
in this place, "In three days I will raise it up"? Because what especially
showed that He was not a mere man, was His being able to set up a trophy of
victory over death, and so quickly to abolish His long enduring tyranny,
and conclude that difficult war. Wherefore He saith, "Then ye shall know."
"Then." When? When after My Resurrection I shall draw (all) the world to
Me, then ye shall know that I did these things as God, and Very Son of God,
avenging the insult offered to My Father.

   "Why then, instead of saying, 'What need is there of "signs" to check
evil deeds?' did He promise that He would give them a sign?" Because by so
doing He would have the more exasperated them; but in this way He rather
astonished them. Still they made no answer to this, for He seemed to them
to say what was incredible, so that they did not stay even to question Him
upon it, but passed it by as impossible. Yet had they been wise, though it
seemed to them at the time incredible, still when He wrought His many
miracles they would then have come and questioned Him, would then have
intreated that the difficulty might be resolved to them; but because they
were foolish, they gave no heed at all to part of what was said, and part
they heard with evil frame of mind. And therefore Christ spoke to them in
an enigmatical way.

   The question still remains, "How was it that the disciples did not know
that He must rise from the dead?" It was, because they had not been
vouchsafed the gift of the Spirit; and therefore, though they constantly
heard His discourses concerning the Resurrection, they understood them not,
but reasoned with themselves what this might be. For very strange and
paradoxical was the assertion that one could raise himself, and would raise
himself in such wise. And so Peter was rebuked, when, knowing nothing about
the Resurrection, he said, "Be it far from Thee." (Matt. xvi. 22.) And
Christ did not reveal it clearly to them before the event, that they might
not be offended at the very outset, being led to distrust His words on
account of the great improbability of the thing, and because they did not
yet clearly know Him, who He was. For no one could help believing what was
proclaimed aloud by facts, while some would probably disbelieve what was
told to them in words. Therefore He at first allowed the meaning of His
words to be concealed; but when by their experience He had verified His
sayings, He after that gave them understanding of His words, and such gifts
of the Spirit that they received them all at once. "He," saith Jesus,
"shall bring all things to your remembrance." (c. xiv. 26.) For they who in
a single night cast off all respect for Him, and fled from and denied that
they even knew Him, would scarcely have remembered what He had done and
said during the whole time, unless they had enjoyed much grace of the
Spirit.

   "But," says one, "if they were to hear from the Spirit, why needed they
to accompany Christ when they would not retain His words?" Because the
Spirit taught them not, but called to their mind what Christ had said
before; and it contributes not a little to the glory of Christ, that they
were referred to the remembrance of the words He had spoken to them. At the
first then it was of the gift of God that the grace of the Spirit lighted
upon them so largely and abundantly; but after that, it was of their own
virtue that they retained the Gift. For they displayed a shining life, and
much wisdom, and great labors, and despised this present life, and thought
nothing of earthly things, but were above them all; and like a sort of
light-winged eagle, soaring high by their works; reached(1) to heaven
itself, and by these possessed the unspeakable grace of the Spirit.

   Let us then imitate them, and not quench our lamps, but keep them
bright by alms- doing, for so is the light of this fire preserved. Let us
collect the oil into our vessels whilst we are here, for we cannot buy it
when we have departed to that other place, nor can we procure it elsewhere,
save only at the hands of the poor. Let us therefore collect it thence very
abundantly, if, at least, we desire to enter in with the Bridegroom. But if
we do not this, we must remain without the bridechamber, for it is
impossible, it is impossible, though we perform ten thousand other good
deeds, to enter the portals of the Kingdom without alms-doing. Let us then
show forth this very abundantly, that we may enjoy those ineffable
blessings; which may it come to pass that we all attain, by the grace and
lovingkindness of our Lord Jesus Christ, with whom to the Father and the
Holy Ghost be glory, for ever and ever. Amen.


HOMILY XXIV: JOHN ii. 23.

   "Now when He was in Jerusalem at the Passover, in the feast, many
believed on Him."

   [1.] Of the men of that time some clung to their error, others laid
hold on the truth, while of these last, some having retained it for a
little while again fell off from it. Alluding to these, Christ compared
them to seeds not deeply sown, but having their roots upon the surface of
the earth; and He said that they should quickly perish. And these the
Evangelist has here pointed out to us, saying,

   "When He was in Jerusalem, at the Passover, in the feast, many believed
on Him,(2) when they saw the miracles which He did."

   Ver. 24. "But Jesus did not commit Himself unto them."

   For they were the more perfect(3) among His disciples, who came to Him
not only because of His miracles, but through His teaching also. The
grosser sort the miracles attracted, but the better reasoners His
prophecies and doctrines; and so they who were taken by His teaching were
more steadfast than those attracted by His miracles. And Christ also called
them "blessed," saying, "Blessed are they that have not seen, and yet have
believed." (c. xx. 29.) But that these here mentioned were not real
disciples, the following passage shows, for it saith, "Jesus did not commit
Himself unto them." Wherefore?

   "Because He knew all things,"(4)

   Ver. 25. "And needed not that any should testify of man, for He knew
what was in man."

   The meaning is of this kind. "He who dwells in men's hearts, and enters
into their thoughts, took no heed of outward words; and knowing well that
their warmth was but for a season, He placed not confidence in them as in
perfect disciples, nor committed all His doctrines to them as though they
had already become firm believers." Now, to know what is in the heart of
men belongs to God alone, "who hath fashioned hearts one by one" (Ps.
xxxiii. 15, LXX.), for, saith Solomon, "Thou, even Thou only, knowest the
hearts" (1 Kings viii. 39); He therefore needed not witnesses to learn the
thoughts of His own creatures, and so He felt no confidence in them because
of their mere, temporary belief. Men, who know neither the present nor the
future, often tell and entrust all without any reserve to persons who
approach them deceitfully and who shortly will fall off from them; but
Christ did not so, for well He knew all their secret thoughts.

   And many such now there are, who have indeed the name of faith, but are
unstable,(5) and easily led away; wherefore neither now doth Christ commit
Himself to them, but concealeth from them many things; and just as we do
not place confidence in mere acquaintances but in real friends, so also
doth Christ. Hear what He saith to His disciples, "Henceforth I call you
not servants, ye are My friends." (c. xv. 14, 15.) Whence is this and why?
"Because all things that I have heard of My Father I have made known unto
you." And therefore He gave no signs to the Jews who asked for them,
because they asked tempting Him. Indeed the asking for signs is a practice
of tempters both then and now; for even now there are some that seek them
and say, "Why do not miracles take place also at this present time?" If
thou art faithful, as thou oughtest to be, and lovest Christ as thou
oughtest to love Him, thou hast no need of signs, they are given to the
unbelievers. "How then," asks one, "were they not given to the Jews?" Given
they certainly were; and if there were times when though they asked they
did not receive them, it was because they asked them not that they might be
delivered from their unbelief, but in order the more to confirm their
wickedness.

   Chap. iii. 1, 2. "And there was a man of the Pharisees, named
Nicodemus. The same came to Jesus by night."

   This man appears also in the middle of the Gospel, making defense for
Christ; for he saith, "Our law judgeth no man(1) before it hear him" (c.
vii. 51); and the Jews in anger replied to him, "Search and look, for out
of Galilee ariseth no prophet." Again after the crucifixion he bestowed
great care upon the burial of the Lord's body: "There came also," saith the
Evangelist, "Nicodemus, which came to the Lord(2) by night, and brought a
mixture of myrrh and aloes, about an hundred pound weight." (c. xix. 39.)
And even now he was disposed towards Christ,(3) but not as he ought, nor
with proper sentiments respecting Him, for he was as yet entangled in
Jewish infirmity. Wherefore he came by night, because he feared to do so by
day. Yet not for this did the merciful God reject or rebuke him, or deprive
him of His instruction, but even with much kindness conversed with him and
disclosed to him very exalted doctrines enigmatically indeed, but
nevertheless He disclosed them. For far more deserving of pardon was he
than those who acted thus through wickedness. They are entirely without
excuse; but he, though he was liable to condemnation, yet was not so to an
equal degree. "How then does the Evangelist say nothing of the kind
concerning him?" He has said in another place, that "of the rulers also
many believed on Him, but because of the Jews(4) they did not confess
(Him), lest they should be put out of the synagogue" (c. xii. 42); but here
he has implied the whole by mentioning his coming "by night." What then
saith Nicodemus?

   "Rabbi, we know that Thou art a Teacher come from God: for no man can
do the miracles that Thou doest, except God be with him."

   [2.] Nicodemus yet lingers(5) below, has yet human thoughts concerning
Him, and speaks of Him as of a Prophet, imagining nothing great from His
miracles. "We know," he says, "that Thou art a Teacher come from God." "Why
then comest thou by night and secretly, to Him that speaketh the things of
God, to Him who cometh from God? Why conversest thou not with Him openly?"
But Jesus said nothing like this to him, nor did He rebuke him; for, saith
the Prophet, "A bruised reed shall He not break, and smoking flax shall he
not quench; He shall not strive nor cry" (Isa. xlii. 2, 3; as quoted Matt.
xii. 19, 20): and again He saith Himself, "I came not to condemn the world,
but to save the world." (c. xii. 47.)

   "No man can do these miracles, except God be with him."

   Still here Nicodemus speaks like the heretics, in saying, that He hath
a power working within Him,(6) and hath need of the aid of others to do as
He did. What then saith Christ? Observe His exceeding condescension. He
refrained for a while from saying, "I need not the help of others, but do
all things with power, for I am the Very Son of God, and have the same
power as My Father," because this would have been too hard for His hearer;
for I say now what I am always saying, that what Christ desired was, not so
much for a while to reveal His own Dignity, as to persuade men that He did
nothing contrary to His Father. And therefore in many places he appears in
words confined by limits,(7) but in His actions He doth not so. For when He
worketh a miracle, He doth all with power, saying, "I will, be thou clean."
(Matt. viii. 3.) "Talitha, arise." (Mark v. 41; not verbally quoted.)
"Stretch forth thy hand." (Mark iii. 5.) "Thy sins be forgiven thee."
(Matt. ix. 2.) "Peace, be still." (Mark iv. 39.) "Take up thy bed, and go
unto thine house." (Matt. ix. 6.) "Thou foul spirit, I say unto thee, come
out of him." (Mark ix. 25; not verbally quoted.) "Be it unto thee even as
thou wilt." (Matt. xv. 28.) "If any one say (aught) unto you, ye shall say,
The Lord hath need of him." (Mark xi. 3.) "This day shall thou be with Me
in Paradise." (Luke xxiii. 43.) "Ye have heard that it was said by them of
old time, Thou shall not kill; but I say unto you, that whosoever is angry
with his brother without a cause, shall be in danger of the judgment."
(Matt. v. 21, 22.) "Come ye after Me, and I will make you fishers of men."
(Mark i. 17.) And everywhere we observe that His authority is great; for in
His actions no one could find fault with what was done. How was it
possible? Had His words not come to pass, nor been accomplished as He
commanded, any one might have said that they were the commands of a madman;
but since they did come to pass, the reality of their accomplishment
stopped men's mouths even against their will. But with regard to His
discourses, they might often in their insolence charge Him with madness.
Wherefore now in the case of Nicodemus, He utters nothing openly, but by
dark sayings leads him up from his low thoughts, teaching him, that He has
sufficient power in Himself to show forth miracles; for that His Father
begat Him Perfect and All-sufficient, and without any imperfection.

   But let us see how He effects this. Nicodemus saith, "Rabbi, we know
that Thou art a Teacher come from God, for no man can do the miracles that
Thou doest, except God be with him." He thought he had said something great
when he had spoken thus of Christ. What then saith Christ? To show that he
had not yet set foot even on the threshold of right knowledge, nor stood in
the porch, but was yet wandering somewhere without the palace, both he and
whoever else should say the like, and that he had not so much as glanced
towards true knowledge when he held such an opinion of the Only- Begotten,
what saith He?

   Ver. 3. "Verily, verily, I say unto thee, Except a man be born again,
he cannot see the Kingdom of God."

   That is, "Unless thou art born again and receivest the right doctrines,
thou art wandering somewhere without, and art far from the Kingdom of
heaven." But He does not speak so plainly as this. In order to make the
saying less hard to bear, He does not plainly direct it at him, but speaks
indefinitely, "Except a man be born again": all but saying, "both thou and
any other, who may have such opinions concerning Me, art somewhere without
the Kingdom." Had He not spoken from a desire to establish this, His answer
would have been suitable to what had been said. Now the Jews, if these
words had been addressed to them, would have derided Him and departed; but
Nicodemus shows here also his desire of instruction.(1) And this is why in
many places Christ speaks obscurely, because He wishes to rouse His hearers
to ask questions, and to render them more attentive. For that which is said
plainly often escapes the hearer, but what is obscure renders him more
active and zealous. Now what He saith, is something like this: "If thou art
not born again, if thou partakest not of the Spirit which is by the
washing(2) of Regeneration, thou canst not have a right opinion of Me, for
the opinion which thou hast is not spiritual, but carnal."(3) (Tit. iii.
5.) But He did not speak thus, as refusing to confound(4) one who had
brought such as he had, and who had spoken to the best of his ability; and
He leads him unsuspectedly up to greater knowledge, saying, "Except a man
be born again." The word "again,"(5) in this place, some understand to mean
"from heaven," others, "from the beginning." "It is impossible," saith
Christ, "for one not so born to see the Kingdom of God"; in this pointing
to Himself, and declaring that there is another beside the natural sight,
and that we have need of other eyes to behold Christ. Having heard this,

   Ver. 4. "Nicodemus saith, How can a man be born when he is old?"

   Callest thou Him "Master," sayest thou that He is "come from God," and
yet receivest thou not His words, but usest to thy Teacher a manner of
speaking which expresses(6) much perplexity? For the "How," is the doubting
question of those who have no strong belief, but who are yet of the earth.
Therefore Sarah laughed when she had said, "How?" And many others having
asked this question, have fallen from the faith.

   [3.] And thus heretics continue in their heresy, because they
frequently make this enquiry, saying, some of them, "How was He begotten?"
others, "How was He made flesh?" and subjecting that Infinite Essence to
the weakness of their own reasonings.(7) Knowing which, we ought to avoid
this unseasonable curiosity, for they who search into these matters shall,
without learning the "How," fall away from the right faith. On this account
Nicodemus, being in doubt, enquires the manner in which this can be, (for
he understood that the words spoken referred to himself,) is confused, and
dizzy,(8) and in perplexity, having come as to a man, and hearing more than
man's words, and such as no one ever yet had heard; and for a while he
rouses himself at the sublimity of the sayings, but yet is in darkness, and
unstable, borne about in every direction, and continually falling away from
the faith. And therefore he perseveres in proving the impossibility, so as
to provoke Him to clearer teaching.

   "Can a man," he saith, "enter into his mother's womb, and be born?"

   Seest thou how when one commits spiritual things to his own reasonings,
he speaks ridiculously, seems to be trifling, or to be drunken, when he
pries into what has been said beyond what seems good to God, and admits not
the submission of faith? Nicodemus heard of the spiritual Birth, yet
perceived it not as spiritual, but dragged down the words to the lowness of
the flesh, and made a doctrine so great and high depend upon physical
consequence. And so he invents frivolities, and ridiculous difficulties.
Wherefore Paul said, "The natural(1) man receiveth not the things of the
Spirit." (1 Cor. ii. 14.) Yet even in this he preserved his reverence for
Christ, for he did not mock at what had been said, but, deeming it
impossible, held his peace. There were two difficulties; a Birth of this
kind, and the Kingdom; for neither had the name of the Kingdom ever been
heard among the Jews, nor of a Birth like this. But he stops for a while at
the first, which most astonished(2) his mind.

   Let us then, knowing this, not enquire into things relating to God by
reasoning, nor bring heavenly matters under the rule of earthly
consequences, nor subject them to the necessity of nature; but let us think
of all reverently, believing as the Scriptures have said; for the busy and
curious person gains nothing, and besides not finding what he seeks, shall
suffer extreme punishment. Thou hast heard, that (the Father) begat (the
Son): believe what thou hast heard; but do ask not, "How," and so take away
the Generation; to do so would be extreme folly. For if this man, because,
on hearing of a Generation, not that ineffable GENERATION, but this which
is by grace, he conceived nothing great concerning it, but human and
earthly thoughts, was therefore darkened and in doubt, what punishment must
they deserve, who are busy and curious about that most awful GENERATION,
which transcends all reason and intellect? For nothing causes such
dizziness(3) as human reasoning, all whose words are of earth, and which
cannot endure to be enlightened from above. Earthly reasonings are full of
mud, and therefore need we streams from heaven, that when the mud has
settled, the clearer portion may rise and mingle with the heavenly lessons;
and this comes to pass, when we present an honest soul and an upright life.
For certainly it is possible for the intellect to be darkened, not only by
unseasonable curiosity, but also by corrupt manners; wherefore Paul hath
said to the Corinthians, "I have fed you with milk, and not with meat; for
hitherto ye were not able to bear it, neither yet now are ye able, for ye
are yet carnal; for whereas there is among you envying, and strife, and
divisions, are ye not carnal?" (1 Cor. iii. 2.) And also in the Epistle to
the Hebrews, and in many places, one may see Paul asserting that this is
the cause of evil doctrines; for that the soul possessed by passions(4)
cannot behold anything great or noble, but as if darkened by a sort of
film(5) suffers most grievous dimsightedness.

   Let us then cleanse ourselves, let us kindle the light of knowledge,
let us not sow among thorns. What the thorns are, ye know, though we tell
you not; for often ye have heard Christ call the cares of this present
life, and the deceitfulness of riches, by this name. (Matt. xiii. 22.) And
with reason. For as thorns are unfruitful, so are these things; as thorns
tear those that handle them, so do these passions; as thorns are readily
caught by the fire, and hateful by the husbandman, so too are the things of
the world; as in thorns, wild beasts, and snakes, and scorpions hide
themselves, so do they in the deceitfulness of riches. But let us kindle
the fire of the Spirit, that we may consume the thorns, and drive away the
beasts, and make the field clear for the husbandman; and after cleansing
it, let us water it with the streams of the Spirit, let us plant the
fruitful olive, that most kindly of trees, the evergreen, the light-giving,
the nutritious, the wholesome. All these qualities hath almsgiving, which
is, as it were, a seal on(6) those that possess it. This plant not even
death when it comes causes to wither, but ever it stands enlightening the
mind, feeding the sinews(7) of the soul, and rendering its strength
mightier. And if we constantly possess it, we shall be able with confidence
to behold the Bridegroom, and to enter into the bridal chamber; to which
may we all attain, through the grace and lovingkindness of our Lord Jesus
Christ, with whom to the Father and the Holy Ghost be glory, for ever and
ever. Amen.


HOMILY XXV: JOHN iii. 5.

"Verily I say unto thee, Except a man be born of water and of the Spirit,
he cannot enter into the Kingdom of God."

   [1.] LITTLE children who go daily to their teachers receive their
lessons, and repeat(1) them, and never cease from this kind of acquisition,
but sometimes employ nights as well as days, and this they are compelled(2)
to do for perishable and transient things. Now we do not ask of you who are
come to age such toil as you require of your children; for not every day,
but two days only in the week do we exhort you to hearken to our words, and
only for a short portion of the day, that your task may be an easy one. For
the same reason also we divide(3) to you in small portions what is written
in Scripture, that you may be able easily to receive and lay them up in the
storehouses of your minds, and take such pains to remember them all, as to
be able exactly to repeat them to others yourselves, unless any one be
sleepy, and dull, and more idle than a little child.

   Let us now attend to the sequel of what has been before said. When
Nicodemus fell into error and wrested the words of Christ to the earthly
birth, and said that it was not possible for an old man to be born again,
observe how Christ in answer more clearly reveals the manner of the Birth,
which even thus had difficulty for the carnal enquirer, yet still was able
to raise the hearer from his low opinion of it. What saith He? "Verily I
say unto thee, Except a man be born of water and of the Spirit, he cannot
enter into the Kingdom of God." What He declares is this: "Thou sayest that
it is impossible, I say that it is so absolutely possible as to be
necessary, and that it is not even possible otherwise to be saved." For
necessary things God hath made exceedingly easy also. The earthly birth
which is according to the flesh, is of the dust, and therefore heaven(4) is
walled against it, for what hath earth in common with heaven? But that
other, which is of the Spirit, easily unfolds to us the arches(5) above.
Hear, ye as many as are unilluminated,(6) shudder, groan, fearful is the
threat, fearful the sentence.(7) "It is not (possible)," He saith, "for one
not born of water and the Spirit, to enter into the Kingdom of heaven";
because he wears the raiment of death, of cursing, of perdition, he hath
not yet received his Lord's token,(8) he is a stranger and an alien, he
hath not the royal watchword. "Except," He saith, "a man be born of water
and of the Spirit, he cannot enter into the Kingdom of heaven."

   Yet even thus Nicodemus did not understand. Nothing is worse than to
commit spiritual things to argument; it was this that would not suffer him
to suppose anything sublime and great. This is why we are called faithful,
that having left the weakness of human reasonings below,(3) we may ascend
to the height of faith, and commit most of our blessings to her(10)
teaching;(11) and if Nicodemus had done this, the thing would not have been
thought by him impossible. What then doth Christ? To lead him away from his
groveling imagination, and to show that He speaks not of the earthly birth,
He saith, "Except a man be born of water and of the Spirit: he cannot enter
into the Kingdom of heaven." This He spoke, willing to draw him to the
faith by the terror of the threat, and to persuade him not to deem the
thing impossible, and taking pains to move him from his imagination as to
the carnal birth. "I mean," saith He, "another Birth, O Nicodemus. Why
drawest thou down the saying to earth? Why subjectest thou the matter to
the necessity of nature? This Birth is too high for such pangs as these; it
hath nothing in common with you; it is indeed called 'birth,' but in name
only has it aught in common, in reality it is different. Remove thyself
from that which is common and familiar; a different kind of childbirth
bring I into the world; in another manner will I have men to be generated:
I have come to bring a new manner of Creation. I formed (man) of earth and
water; but that which was formed was unprofitable, the vessel was wrenched
awry;(12) I will no more form them of earth and water, but 'of water' and
'of the Spirit.' "

   And if any one asks, "How of water?" I also will ask, How of earth? How
was the clay separated into different parts? How was the material uniform,
(it was earth only,) and the things made from it, various and of every
kind? Whence are the bones, and sinews, and arteries, and veins? Whence the
membranes, and vessels of the organs, the cartilages, the tissues, the
liver, spleen, and heart? whence the skin, and blood, and mucus, and bile?
whence so great powers, whence such varied colors? These belong not to
earth or clay. How does the earth, when it receives the seeds, cause them
to shoot, while the flesh receiving them wastes them? How does the earth
nourish what is put into it, while the flesh is nourished by these things,
and does not nourish them? The earth, for instance, receives water, and
makes it wine; the flesh often receives wine, and changes it into water.
Whence then is it clear that these things are formed of earth, when the
nature of the earth is, according to what has been said;(1) contrary to
that of the body? I cannot discover by reasoning, I accept it by faith
only. If then things which take place daily, and which we handle, require
faith, much more do those which are more mysterious and more spiritual than
these. For as the earth, which is soulless and motionless, was empowered by
the will of God, and such wonders were worked in it; much more when the
Spirit is present with the water, do all those things so strange and
transcending reason, easily take place.

   [2.] Do not then disbelieve these things, because thou seest them not;
thou dost not see thy soul, and yet thou believest that thou hast a soul,
and that it is a something different besides(2) the body.

   But Christ led him not in by this example, but by another; the instance
of the soul, though it is incorporeal, He did not adduce for that reason,
because His hearer's disposition was as yet too dull. He sets before him
another, which has no connection with the density of solid bodies, yet does
not reach so high as to the incorporeal natures; that is, the movement of
wind. He begins at first with water, which is lighter than earth, but
denser than air. And as in the beginning earth was the subject material,(3)
but the whole(4) was of Him who molded it; so also now water is the subject
material, and the whole(5) is of the grace of the Spirit: then, "man became
a living soul," (Gen. ii. 7); now he becomes "a quickening Spirit." But
great is the difference between the two. Soul affords not life to any other
than him in whom it is; Spirit not only lives, but affords life to others
also. Thus, for instance, the Apostles even raised the dead. Then, man was
formed last, when the creation had been accomplished; now, on the contrary,
the new man is formed before the new creation; he is born first, and then
the world is fashioned anew. (1 Cor. xv. 45.) And as in the beginning He
formed him entire, so He creates him entire now. Then He said, "Let us make
for him a help" (Gen. ii. 18, LXX.), but here He said nothing of the kind.
What other help shall he need, who has received the gift of the Spirit?
What further need of assistance has he, who belongs to(6) the Body of
Christ? Then He made man in the image of God, now He hath united him with
God Himself; then He bade him rule over the fishes and beasts, now He hath
exalted our first-fruits above the heavens; then He gave him a garden for
his abode,(8) now He hath opened heaven to us; then man was formed on the
sixth day, when the world(9) was almost finished; but now on the first, at
the very beginning, at the time when light was made before. From all which
it is plain, that the things accomplished belonged to(10) another and a
better life, and to a condition(11) having no end.

   The first creation then, that of Adam, was from earth; the next, that
of the woman, from his rib; the next, that of Abel, from seed; yet we
cannot arrive at the comprehension of(12) any one of these, nor prove the
circumstances by argument, though they are of a most earthly nature;(13)
how then shall we be able to give account of the unseen(14) generation(15)
by Baptism, which is far more exalted than these, or to require
arguments(16) for that strange and marvelous Birth?(17) Since even Angels
stand by while that Generation takes place, but they could not tell the
manner of that marvelous working, they stand by only, not performing
anything, but beholding what takes place. The Father, the Son, and the Holy
Ghost, worketh all. Let us then believe the declaration of God; that is
more trustworthy than actual seeing. The sight often is in error, it is
impossible that God's Word should fail; let us then believe it; that which
called the things that were not into existence may well be trusted when it
speaks of their nature. What then says it? That what is effected is A
GENERATION. If any ask, "How," stop his mouth with the declaration of
God,(18) which is the strongest and a plain proof. If any enquire, "Why is
water included?" let us also in return ask, "Wherefore was earth employed
at the beginning in the creation of man?" for that it was possible for God
to make man without earth, is quite plain to every one. Be not then over-
curious.

   That the need of water is absolute and indispensable,(1) you may learn
in this way. On one occasion, when the Spirit had flown down before the
water was applied, the Apostle did not stay at this point, but, as though
the water were necessary and not superfluous, observe what he says; "Can
any man forbid water, that these should not be baptized, which have
received the Holy Ghost as well as we?" (Acts x. 47.)

   What then is the use of the water? This too I will tell you hereafter,
when I reveal to you the hidden mystery.(2) There are also other points of
mystical teaching connected with the matter, but for the present I will
mention to you one out of many. What is this one? In Baptism are fulfilled
the pledges of our covenant with God;(3) burial and death, resurrection and
life; and these take place all at once. For when we immerse our heads in
the water, the old man is buried as in a tomb below, and wholly sunk
forever;(4) then as we raise them again, the new man rises in its stead.(5)
As it is easy for us to dip and to lift our heads again, so it is easy for
God to bury the old man, and to show forth the new. And this is done
thrice, that you may learn that the power of the Father, the Son, and the
Holy Ghost fulfilleth all this. To show that what we say is no conjecture,
hear Paul saying, "We are buried with Him by Baptism into death": and
again, "Our old man is crucified with Him": and again, "We have been
planted together in the likeness of His death." (Rom. vi. 4, 5, 6.) And not
only is Baptism called a "cross," but the "cross" is called "Baptism."
"With the Baptism," saith Christ, "that I am baptized withal shall ye be
baptized" (Mark x. 39): and, "I have a Baptism to be baptized with" (Luke
xii. 50) (which ye know not); for as we easily dip and lift our heads
again, so He also easily died and rose again when He willed or rather much
more easily, though He tarried the three days for the dispensation of a
certain mystery.

   [3.] Let us then who have been deemed worthy of such mysteries show
forth a life worthy of the Gift, that is, a most excellent conversation;(6)
and do ye who have not yet been deemed worthy, do all things that you may
be so, that we may be one body, that we may be brethren. For as long as we
are divided in this respect, though a man be father, or son, or brother, or
aught else, he is no true kinsman, as being cut off from that relationship
which is from above. What advantageth it to be bound by the ties of earthly
family, if we are not joined by those of the spiritual? what profits
nearness of kin on earth, if we are to be strangers in heaven? For the
Catechumen is a stranger to the Faithful. He hath not the same Head, he
hath not the same Father, he hath not the same City, nor Food, nor Raiment,
nor Table, nor House, but all are different; all are on earth to the
former, to the latter all are in heaven. One has Christ for his King; the
other, sin and the devil; the food(7) of one is Christ, of the other, that
meat which decays and perishes; one has worms' work for his raiment, the
other the Lord of angels; heaven is the city of one, earth of the other.
Since then we have nothing in common, in what, tell me, shall we hold
communion? Did we remove the same pangs,(8) did we come forth from the same
womb? This has nothing to do with that most perfect relationship. Let us
then give diligence that we may become citizens of the city which is above.
How long do we tarry over the border,(9) when we ought to reclaim our
ancient country? We risk no common danger; for if it should come to pass,
(which God forbid!) that through the sudden arrival of death we depart
hence uninitiated,(10) though we have ten thousand virtues, our portion
will be no other than hell, and the venomous worm, and fire unquenchable,
and bonds indissoluble. But God grant that none of those who hear these
words experience that punishment! And this will be, if having been deemed
worthy of the sacred mysteries, we build upon that foundation gold, and
silver, and precious stones; for so after our departure hence we shall be
able to appear in that place rich, when we leave not our riches here, but
transport them to inviolable treasuries by the hands of the poor, when we
lend to Christ. Many are our debts there, not of money, but of sins; let us
then lend Him our riches, that we may receive pardon for our sins; for He
it is that judgeth. Let us not neglect Him here when He hungereth, that He
may ever feed us there. Here let us clothe Him, that He leave us not bare
of the safety which is from Him. If here we give Him drink, we shall not
with the rich man say, "Send Lazarus, that with the tip of his finger he
may drop water on my broiling(11) tongue." If here we receive Him into our
house, there He will prepare many mansions for us; if we go to Him in
prison, He too will free us from our bonds; if we take Him in when He is a
stranger, He will not suffer us to be strangers to the Kingdom of heaven,
but will give us a portion in the City which is above; if we visit Him when
He is sick, He also will quickly deliver us from our infirmities.

   Let us then, as receiving great things though we give but little, still
give the little that we may gain the great. While it is yet time, let us
sow, that we may reap. When the winter overtakes us, when the sea is no
longer navigable, we are no longer masters of this traffic. But when shall
the winter be? When that great and manifest Day is at hand. Then we shall
cease to sail this great and broad sea, for such the present life
resembles. Now is the time of sowing, then of harvest and of gain. If a man
puts not in his seed at seed time and sows in harvest, besides that he
effects nothing, he will be ridiculous. But if the present is seed time, it
follows that it is a time not for gathering together, but for scattering;
let us then scatter, that we may gather in, and not seek to gather in now,
lest we lose our harvest; for, as I said, this season summons us to sow,
and spend, and lay out, not to collect and lay by. Let us not then give up
the opportunity, but let us put in abundant seed, and spare none of our
stores, that we may receive. them again with abundant recompense, through
the grace and lovingkindness of our Lord Jesus Christ, with whom to the
Father and the Holy Ghost be glory, world without end. Amen.


HOMILY XXVI: JOHN iii. 6.

"That which is born of the flesh is flesh: and that which is born of the
Spirit is spirit."

   [1.] GREAT mysteries are they, of which the Only-begotten Son of God
has counted us worthy; great, and such as we were not worthy of, but such
as it was meet for Him to give. For if one reckon our desert, we were not
only unworthy of the gift, but also liable to punishment and vengeance; but
He, because He looked not to this, not only delivered us from punishment,
but freely gave us a life much more bright(1) than the first, introduced us
into another world, made us another creature; "If any man be in Christ,"
saith Paul, "he is a new creature." (2 Cor. v. 17.) What kind of "new
creature"? Hear Christ Himself declare; "Except a man be born of water and
of the Spirit, he cannot enter into the Kingdom of God." Paradise was
entrusted to us, and we were shown unworthy to dwell even there, yet He
hath exalted us to heaven. In the first things we were found unfaithful,
and He hath committed to us greater; we could not refrain from a single
tree, and He hath provided for us the delights(2) above; we kept not our
place in Paradise, and He hath opened to us the doors of heaven. Well said
Paul, "O the depth of the riches, both of the wisdom and knowledge of God!"
(Rom. xi. 33.) There is no longer a mother, or pangs, or sleep, or coming
together, and embracings of bodies; henceforth all the fabric(3) of our
nature is framed above, of the Holy Ghost and water. The water is employed,
being made the Birth to him who is born; what the womb is to the embryo,
the water is to the believer; for in the water he is fashioned and formed.
At first it was said, "Let the waters bring forth the creeping things that
have life" (Gen. i. 20, LXX.); but from the time that the Lord entered the
streams of Jordan, the water no longer gives forth the "creeping thing that
hath life," but reasonable and Spirit-bearing souls; and what has been said
of the sun, that he is "as a bridegroom coming out of his chamber" (Ps.
xviii. 6), we may now rather say of the faithful, for they send forth rays
far brighter than he. That which is fashioned in the womb requires time,
not so that in water, but all is done in a single moment. Here our life is
perishable, and takes its origin from the decay of other bodies; that which
is to be born comes slowly, (for such is the nature of bodies, they acquire
perfection by time,) but it is not so with spiritual things. And why?
Because the things made are formed perfect from the beginning.

   When Nicodemus still hearing these things was troubled, see how Christ
partly opens to him the secret of this mystery, and makes that clear which
was for a while obscure to him. "That which is born," saith He, "of the
flesh is flesh; and that which is born of the Spirit is spirit." He leads
him away from all the things of sense and suffers him not vainly to pry
into the mysteries revealed with his fleshly eyes; "We speak not," saith
He, "of flesh, but of Spirit, O Nicodemus," (by this word He directs him
heavenward for a while,) "seek then nothing relating to things of sense;
never can the Spirit appear to those eyes, think not that the Spirit
bringeth forth the flesh." "How then," perhaps one may ask, "was the Flesh
of the Lord brought forth?" Not of the Spirit only, but of flesh; as Paul
declares, when he says, "Made of a woman, made under the Law" (Gal iv. 4);
for the Spirit fashioned Him not indeed out of nothing, (for what need was
there then of a womb?) but from the flesh of a Virgin. How, I cannot
explain unto you; yet it was done, that no one might suppose that what was
born is alien to our nature. For if even when this has taken place there
are some who disbelieve in such a birth, into what impiety would they not
have fallen had He not partaken of the Virgin's flesh.

   "That which is born(1) of the Spirit is spirit." Seest thou the dignity
of the Spirit? It appears performing the work of God; for above he said of
some, that, "they were begotten of God," (c. i. 13,) here He saith, that
the Spirit begetteth them.

   "That which is born of the Spirit is spirit." His meaning is of this
kind; "He that is born(2) of the Spirit is spiritual." For the Birth which
He speaks of here is not that according to essence,(3) but according to
honor and grace. Now if the Son is so born also, in what shall He be
superior to men so born? And how is He Only-begotten? For I too am born of
God though not of His Essence, and if He also is not of His Essence, how in
this respect does He differ from us? Nay, He will then be found to be
inferior to the Spirit; for birth of this kind is by the grace of the
Spirit. Needs He then the help of the Spirit that He may continue a Son?
And in what do these differ from Jewish doctrines?

   Christ then having said, "He that is born of the Spirit is spirit,"
when He saw him again confused, leads His discourse to an example from
sense, saying,

   Ver. 7, 8. "Marvel not that I said unto thee, Ye must be born again.(4)
The wind bloweth where it listeth."

   For by saying, "Marvel not," He indicates the confusion of his soul,
and leads him to something lighter than body. He had already led him away
from fleshly things, by saying, "That which is born of the Spirit is
spirit"; but when Nicodemus knew not what "that which is born of the Spirit
is spirit" meant, He next carries him to another figure, not bringing him
to the density of bodies, nor yet speaking of things purely incorporeal,
(for had he heard he could not have received this,) but having found a
something between what is and what is not body, namely, the motion of the
wind, He brings him to that next. And He saith of it,

   "Thou hearest the sound thereof, but canst not tell whence it cometh,
and whither it goeth."

   Though He saith, "it bloweth where it listeth," He saith it not as if
the wind had any power of choice, but declaring that its natural motion
cannot be hindered, and is with power. For Scripture knoweth how to speak
thus of things without life, as when it saith, "The creature was made
subject to vanity, not willingly." (Rom. viii. 20.) The expression
therefore, "bloweth where it listeth," is that of one who would show that
it cannot be restrained, that it is spread abroad everywhere, and that none
can hinder its passing hither and thither, but that it goes abroad with
great might, and none is able to turn aside its violence.

   [2.] "And thou hearest its voice,"(5) (that is, its rustle, its noise,)
"but canst not tell whence it cometh, and whither it goeth; so is every one
that is born of the Spirit."

   Here is the conclusion of the whole matter. "If," saith He, "thou
knowest not how to explain the motion nor the path of this wind(6) which
thou perceivest by hearing and touch, why art thou over-anxious about the
working of the Divine Spirit, when thou understandest not that of the wind,
though thou hearest its voice?" The expression, "bloweth where it listeth,"
is. also used to establish the power of the Comforter; for if none can hold
the wind, but it moveth where it listeth, much less will the laws of
nature, or limits of bodily generation, or anything of the like kind, be
able to restrain the operations of the Spirit.

   That the expression, "thou hearest its voice," is used respecting the
wind, is clear from this circumstance; He would not, when conversing: with
an unbeliever and one unacquainted with the operation of the Spirit, have
said, "Thou hearest its voice." As then the wind is not visible, although
it utters a sound, so neither is the birth of that which is spiritual
visible to our bodily eyes; yet the wind is a body, although a very subtle
one; for whatever is the object of sense is body. If then you do not
complain because you cannot see this body, and do not on this account
disbelieve, why do you, when you hear of "the Spirit," hesitate and demand
such exact accounts, although you act not so in the case of a body? What
then doth Nicodemus? still he continues in his low Jewish opinion, and that
too when so clear an example has been mentioned to him. Wherefore when he
again says doubtingly,

   Ver. 9, 10. "How can these things be?" Christ now speaks to him more
chidingly; "Art thou a master in Israel, and knowest not these things?"

   Observe how He nowhere accuses the man of wickedness, but only of
weakness and simplicity. "And what," one may ask, "has this birth in common
with Jewish matters?" Tell me rather what has it that is not in common with
them? For the first-created man, and the woman formed from his side, and
the barren women, and the things accomplished by water, I mean what relates
to the fountain on which Elisha made the iron tool to swim, to the Red Sea
which the Jews passed over, to the pool which the Angel troubled, to Naaman
the Syrian who was cleansed in Jordan, all these proclaimed beforehand, as
by a figure, the Birth and the purification which were to be. And the words
of the Prophet allude to the manner of this Birth, as, "It shall be
announced unto the Lord a generation which cometh, and they shall announce
His righteousness unto a people that shall be born, whom the Lord hath
made" (Ps. xxii. 30; xxx. 31, LXX.); and, "Thy youth shall be renewed as an
eagle's" (Ps. ciii. 5, LXX.); and, "Shine, O Jerusalem; behold, Thy King
cometh!" (Isa. lx. 1; Zech. ix. 9); and, "Blessed are they whose iniquities
are forgiven." (Ps. xxxii. I, LXX.) Isaac also was a type of this Birth.
For tell me, Nicodemus, how was he born? was it according to the law of
nature? By no means; the mode of his generation was midway between this of
which we speak and the natural; the natural, because he was begotten by
cohabitation; the other, because he was begotten not of blood,(1) (but by
the will of God.) I shall show that these figures(2) proclaimed beforehand
not only this birth, but also that from the Virgin. For, because no one
would easily have believed that a virgin could bear a child, barren women
first did so, then such as were not only barren, but aged also. That a
woman should be made from a rib was indeed far more wonderful than that the
barren should conceive; but because that was of early and old time, another
figure, new and fresh, was given, that of the barren women; to prepare the
way for belief in the Virgin's travail. To remind him then of these things,
Jesus said, "Art thou a master in Israel, and knowest not these things?"

   Ver. 11. "We speak that We do know, and testify that We have seen, and
none receiveth(3) Our witness."

   This He added, making His words credible by another argument, and
condescending in His speech to the other's infirmity.

   [3.] And what is this that He saith, "We speak that We do know, and
testify that We have seen"? Because with us the sight is the most
trustworthy of the senses, and if we desire to gain a person's belief, we
speak thus, that we saw it with our eyes, not that we know it by hearsay;
Christ therefore speaks to him rather after the manner of men, gaining
belief for His words by this means also. And that this is so, and that He
desires to establish nothing else, and refers not to sensual vision, is
clear from this; after saying, "That which is born of the flesh is flesh;
and that which is born of the Spirit is spirit," He adds, "We speak that we
do know, and testify that we have seen." Now this (of the Spirit) was not
yet born(4); how then saith He, "what we have seen"? Is it not plain that
He speaks of a knowledge not otherwise than exact?

   "And none receiveth our witness." The expression "we know," He uses
then either concerning Himself and His Father, or concerning Himself alone;
and "no man receiveth," is the expression not of one displeased, but of one
who declares a fact: for He said not, "What can be more senseless than you
who receive not what is so exactly declared by us?" but displaying all
gentleness, both by His works and His words, He uttered nothing like this;
mildly and kindly He foretold what should come to pass, so guiding us too
to all gentleness, and teaching us when we converse with any and do not
persuade them, not to be annoyed or made savage; for it is impossible for
one out of temper to accomplish his purpose, he must make him to whom he
speaks still more incredulous. Wherefore we must abstain from anger, and
make our words in every way credible by avoiding not only wrath, but also
loud speaking(5) for loud speaking is the fuel of passion.

   Let us then bind(6) the horse, that we may subdue the rider; let us
clip the wings of our wrath, so the evil shall no more rise to a height. A
keen passion is anger, keen, and skillful to steal our souls; therefore we
must on all sides guard against its entrance. It were strange that we
should be able to tame wild beasts, and yet should neglect our own savage
minds. Wrath is a fierce fire, it devours all things; it harms the body, it
destroys the soul, it makes a man deformed(7) and ugly to look upon; and if
it were possible for an angry person to be visible to himself at the time
of his anger, he would need no other admonition, for nothing is more
displeasing than an angry countenance. Anger is a kind of drunkenness, or
rather it is more grievous than drunkenness, and more pitiable than
(possession of) a daemon. But if we be careful not to be Bud in speech,(8)
we shall find this the best path to sobriety of conduct.(9) And therefore
Paul would take away clamor as well as anger, when he says, "Let all anger
and clamor be put away from you." (Eph. iv. 31.) Let us then obey this
teacher of all wisdom, and when we are wroth with our servants, let us
consider our own trespasses, and be ashamed at their forbearance. For when
thou art insolent, and thy servant bears thy insults in silence, when thou
actest unseemly, he like a wise man, take this instead of any other
warning. Though he is thy servant, he is still a man, has an immortal soul,
and has been honored with the same gifts as thee by your common Lord. And
if he who is our equal in more important and more spiritual things, on
account of some poor and trifling human superiority so meekly bears our
injuries, what pardon can we deserve, what excuse can we make, who cannot,
or rather will not, be as wise through fear of God, as he is through fear
of us? Considering then all these things, and calling to mind Our own
transgressions, and the common nature of man, let us be careful at all
times to speak gently, that being humble in hear we may find rest for our
souls, both that which now is, and that which is to come; which may we all
attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom
to the Father and the Holy Ghost be glory, for ever and ever Amen.


HOMILY XXVII: JOHN iii. 12, 13.

"If I have told you earthly things, and ye believe not how shall ye
believe, if I tell you of heavenly things? And no man hath ascended up to
heaven, but He that came down from heaven, even the Son of Man which is in
heaven."

   [1.] What I have often said I shall now repeat, and shall not cease to
say. What is that? It is that Jesus, when about to touch on sublime
doctrines, often contains Himself by reason of the infirmity of His
hearers, and dwells not for a continuance on subjects worthy of His
greatness, but rather on those which partake of condescension. For the
sublime and great, being but once uttered, is sufficient to establish that
character, as far as we are able to hear it; but unless more lowly sayings,
and such as are nigh to(1) the comprehension of the hearers, were
continually uttered, the more sublime would not readily take hold on a
groveling listener. And therefore of the sayings of Christ more are lowly
than sublime. But yet that this again may not work another mischief, by
detaining the disciple here below, He does not merely set before men His
inferior sayings without first telling them why He utters them; as, in
fact, He has done in this place. For when He had said what He did
concerning Baptism, and the Generation by grace which takes place on earth,
being desirous to admit(2) them to that His own mysterious and
incomprehensible Generation, He holds it in suspense for a while, and
admits them not, and then tells them His reason for not admitting them.
What is that? It is, the dullness and infirmity of His hearers. And
referring to this He added the words, "If I have told you earthly things,
and ye believe not, how shall ye believe if I tell you of heavenly things?"
so that wherever He saith anything ordinary and humble, we must attribute
this to the infirmity of His audience.

   The expression "earthly things," some say is here used of the wind;
that is, "If I have given you an example from earthly things, and ye did
not even so believe, how shall ye be able to learn sublimer things?" And
wonder not if He here call Baptism an "earthly" thing, for He calls it so,
either from its being performed on earth, or so naming it in comparison
with that His own most awful Generation. For though this Generation of ours
is heavenly, yet compared with that true GENERATION which is from the
Substance of the Father, it is earthly.

   He does not say, "Ye have not understood," but, "Ye have not believed";
for when a man is ill disposed towards those things which it is possible to
apprehend by the intellect, and will not readily receive them, he may
justly be charged with want of understanding; but when he receives not
things which cannot be apprehended by reasoning, but only by faith, the
charge against him is no longer want of understanding, but unbelief.
Leading him therefore away from enquiring by reasonings into what had been
said, He touches him more severely by charging him with want of faith. If
now we must receive our own Generation(3) by faith, what do they deserve
who are busy with their reasonings about that of the Only-Begotten?

   But perhaps some may ask, "And if the hearers were not to believe these
sayings, wherefore were they uttered?" Because though "they" believed not,
those who came after would believe and profit by them. Touching him
therefore very severely, Christ goes on to show that He knoweth not these
things only, but others also, far more and greater than these. And this He
declared by what follows, when He said, "And no man hath ascended up to
heaven, but He that came down from heaven, even the Son of Man which is in
heaven."

   "And what manner of sequel is this?"(1) asks one. The very closest, and
entirely in unison with what has gone before. For since Nicodemus had said,
"We know that Thou art a teacher come from God," on this very point He sets
him right, all but saying, "Think Me not a teacher in such manner as were
the many of the prophets who were of earth, for I have come from heaven
(but) now. None of the prophets hath ascended up thither, but I dwell
there." Seest thou how even that which appears very exalted is utterly
unworthy of his greatness? For not in heaven only is He, but everywhere,
and He fills all things; but yet He speaks according to the infirmity of
His hearer, desiring to lead him up little by little. And in this place He
called not the flesh "Son of Man," but He now named, so to speak, His
entire Self from the inferior substance; indeed this is His wont, to call
His whole Person(2) often from His Divinity, and often from His humanity.

   Ver. 14. "And as Moses lifted up the serpent in the wilderness, even so
must the Son of Man be lifted up."

   This again seems to depend upon what has gone before, and this too has
a very close connection with it. For after having spoken of the very great
benefaction that had come to man by Baptism, He proceeds to mention another
benefaction, which was the cause of this, and not inferior to it; namely,
that by the Cross. As also Paul arguing with the Corinthians sets down
these benefits together, when he says, "Was Paul crucified for you? or were
ye baptized into the name of Paul?" for these two things most of all
declare His unspeakable love, that He both suffered for His enemies, and
that having died for His enemies, He freely gave to them by Baptism entire
remission of their sins.

   [2.] But wherefore did He not say plainly, "I am about to be
crucified," instead of referring His hearers to the ancient type? First,
that you may learn that old things are akin to new, and that the one are
not alien to the other; next, that you may know that He came not
unwillingly to His Passion; and again, besides these reasons, that you may
learn that no harm arises to Him from the Fact,(3) and that to many there
springs from it salvation. For, that none may say, "And how is it possible
that they who believe on one crucified should be saved, when he himself is
holden of death?" He leads us to the ancient story. Now if the Jews, by
looking to the brazen image of a serpent, escaped death, much rather will
they who believe on the Crucified, with good reason enjoy a far greater
benefit. For this(4) takes place, not through the weakness of the
Crucified, or because the Jews are stronger than He, but because "God loved
the world," therefore is His living Temple fastened to the Cross.

   Ver. 15. "That whosoever believeth in Him should not perish, but have
eternal life."

   Seest thou the cause of the Crucifixion, and the salvation which is by
it? Seest thou the relationship of the type to the reality? there the Jews
escaped death, but the temporal, here believers the eternal; there the
hanging serpent healed the bites of serpents, here the Crucified Jesus
cured the wounds inflicted by the spiritual(5) dragon; there he who looked
with his bodily eyes was healed, here he who beholds with the eyes of his
understanding put off all his sins; there that which hung was brass
fashioned into the likeness of a serpent, here it was the Lord's Body,
builded by the Spirit; there a serpent bit and a serpent healed, here death
destroyed and a Death saved. But the snake which destroyed had venom, that
which saved was free from venom; and so again was it here, for the death
which slew us had sin with it, as the serpent had venom; but the Lord's
Death was free from all sin, as the brazen serpent from venom. For, saith
Peter, "He did no sin, neither was guile found in His mouth." (1 Pet. ii.
22.) And this is what Paul also declares, "And having spoiled
principalities and powers, He made a show of them openly, triumphing over
them in it." (Col. ii. 16.) For as some noble champion by lifting on high
and dashing down his antagonist, renders his victory more glorious, so
Christ, in the sight of all the world, cast down the adverse powers, and
having healed those who were smitten in the wilderness, delivered them from
all venomous beasts(6) that vexed them, by being hung upon the Cross. Yet
He did not say, "must hang," but, "must be lifted up" (Acts xxviii. 4); for
He used this which seemed the milder term, on account of His hearer, and
because it was proper to the type.(7)

   Ver. 16. "God," He saith, "so loved the world that He gave His Only-
begotten Son, that whosoever believeth in Him should not perish, but have
everlasting life."

   What He saith, is of this kind: Marvel not that I am to be lifted up
that ye may be saved, for this seemeth good to the Father, and He hath so
loved you as to give His Son for slaves, and ungrateful slaves. Yet a man
would not do this even for a friend, nor readily even for a righteous man;
as Paul has declared when he said, "Scarcely for a righteous man will one
die." (Rom. v. 7.) Now he spoke at greater length, as speaking to
believers, but here Christ speaks concisely, because His discourse was
directed to Nicodemus, but still in a more significant manner, for each
word had much significance. For by the expression, "so loved," and that
other, "God the world," He shows the great strength of His love. Large and
infinite was the interval between the two. He, the immortal, who is without
beginning, the Infinite Majesty, they but dust and ashes, full of ten
thousand sins, who, ungrateful, have at all times offended Him; and these
He "loved." Again, the words which He added after these are alike
significant, when He saith, that "He gave His Only-begotten Son," not a
servant, not an Angel, not an Archangel. And yet no one would show such
anxiety for his own child, as God did for His ungrateful servants.

   His Passion then He sets before him not very openly, but rather darkly;
but the advantage of the Passion He adds in a clearer manner,(1) saying,
"That every one that believeth in Him. should not perish, but have
everlasting life." For when He had said, "must be lifted up," and alluded
to death, test the hearer should be made downcast by these words, forming
some mere human opinions concerning Him, and supposing that His death was a
ceasing to be,(2) observe how He sets this right, by saying, that He that
was given was "The Son of God," and the cause of life, of everlasting life.
He who procured life for others by death, would not Himself be continually
in death; for if they who believed on the Crucified perish not, much less
doth He perish who is crucified. He who taketh away the destitution of
others much more is He free from it; He who giveth life to others, much
more to Himself doth He well forth life. Seest thou that everywhere there
is need of faith? For He calls the Cross the fountain of life; which reason
cannot easily allow, as the heathens now by their mocking testify. But
faith which goes beyond the weakness of reasoning, may easily receive and
retain it. And whence did God "so love the world"? From no other source but
on]y from his goodness.

   [3.] Let us now be abashed at His love, let us be ashamed at the excess
of His lovingkindness, since He for our sakes spared not His Only-begotten
Son, yet we spare our wealth to our own injury; He for us gave His Own Son,
but we for Him do not so much as despise money, nor even for ourselves. And
how can these things deserve pardon? If we see a man submitting to
sufferings and death for us, we set him before all others, count him among
our chief friends, place in his hands all that is ours, and deem it rather
his than ours, and even so do not think that we give him the return that he
deserves. But towards Christ we do not preserve even this degree of right
feeling. He laid down His life for us, and poured forth His precious Blood
for our sakes, who were neither well-disposed nor good, while we do not
pour out even our money for our own sakes, and neglect Him who died for us,
when He is naked and a stranger; and who shall deliver us from the
punishment that is to come? For suppose that it were not God that punishes,
but that we punished ourselves; should we not give our vote against
ourselves? should we not sentence ourselves to the very fire of hell, for
allowing Him who laid down His life for us, to pine with hunger? But why
speak I of money? had we ten thousand lives, ought we not to lay them all
down for Him? and yet not even so could we do what His benefits deserve.
For he who confers a benefit in the first instance, gives evident proof of
his kindness, but he who has received one, whatever return he makes, he
repays as a debt, and does not bestow as a favor; especially when he who
did the first good turn was benefiting his enemies. And he who repays both
bestows his gifts on a benefactor, and himself reaps their fruit
besides.(3) But not even this induces us; more foolish are we than any,
putting golden necklaces about our servants and mules and horses, and
neglecting our Lord who goes about naked, and passes from door to door, and
ever stands at our outlets, and stretches forth His hands to us, but often
regarding Him with unpitying eye; yet these very things He undergoeth for
our sake. Gladly(4) doth He hunger that thou mayest be fed; naked doth He
go that He may provide for thee the materials(5) for a garment of
incorruption, yet not even so do ye give up any of your own. Some of your
garments are moth-eaten, others are a load to your coffers, and a needless
trouble to their possessors, while He who gave you these and all else that
you possess goeth naked.

   But perhaps you do not lay them by in your coffers, but wear them and
make yourself fine with them. And what gain you by this? Is it that the
street people may see you? What then? They will not admire thee who wearest
such apparel, but the man who supplies garments to the needy; so if you
desire to be admired, by clothing others, you will the rather get infinite
applause. Then too God as well as man shall praise thee; now none can
praise, but all will grudge at thee, seeing thee with a body well arrayed,
but having a neglected soul. So harlots have adornment, and their clothes
are often more than usually expensive and splendid; but the adornment of
the soul is with those only who live in virtue.

   These things I say continually, and I will not cease to say them, not
so much because I care for the poor, as because I care for your souls. For
they will have some comfort, if not from you, yet from some other quarter;
or even if they be not comforted, but perish by hunger, the harm to them
will be no great matter. What did poverty and wasting by hunger injure
Lazarus! But none can rescue you from hell, if you obtain not the help of
the poor;(6) we shall say to you what was said to the rich man, who was
continually broiling, yet gained no comfort. God grant that none ever hear
those words, but that all may go into the bosom of Abraham; by the grace
and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the
Father and the Holy Ghost, be glory for ever and ever. Amen.


HOMILY XXVIII: JOHN iii. 17.

"For God sent not His Son(1) to condemn the world, but to save the
world."(2)

   [1.] MANY of the more careless sort of persons, using the
lovingkindness of God to increase the magnitude of their sins and the
excess of their disregard, speak in this way, "There is no hell, there is
no future punishment, God forgives us all sins." To stop whose mouths a
wise man says, "Say not, His mercy is great, He will be pacified for the
multitude of my sins; for mercy and wrath come from Him, and His
indignation resteth upon sinners" (Ecclus. v. 6): and again, "As His mercy
is great, so is His correction also." (Ecclus. xvi. 12.) "Where then,"
saith one, "is His lovingkindness, if we shall receive for our sins
according to our deserts?" That we shall indeed receive "according to our
deserts," hear both the Prophet and Paul declare; one says, "Thou shalt
render to every man according to his work" (Ps. lxii. 12, LXX.); the other,
"Who will render to every man according to his work." (Rom. ii. 6.) And yet
we may see that even so the lovingkindness of God is great; in dividing our
existence(3) into two periods,(4) the present life and that which is to
come, and making the first to be an appointment of trial, the second a
place of crowning, even in this He hath shown great lovingkindness.

   "How and in what way?" Because when we had committed many and grievous
sins, and had not ceased from youth to extreme old age to defile our souls
with ten thousand evil deeds, for none of these sins did He demand from us
a reckoning, but granted us remission of them by the washing(5) of
Regeneration, and freely gave us Righteousness and Sanctification. "What
then," says one, "if a man who from his earliest age has been deemed worthy
of the mysteries, after this commits ten thousand sins?" Such an one
deserves a severer punishment. For we do not pay the same penalties for the
same sins, if we do wrong after Initiation.(7) And this Paul declares,
saying, "He that despised Moses' law died without mercy under two or three
witnesses; of how much sorer punishment, suppose ye, shall he be thought
worthy, who hath trodden under foot the Son of God, and hath counted the
blood of the Covenant an unholy thing, and hath done despite unto the
Spirit of grace?" (Heb. x. 28, 29.) Such an one then is worthy of severer
punishment.(8) Yet even for him God hath opened doors of repentance, and
hath granted him many means for the washing away his transgressions, if he
will. Think then what proofs of lovingkindness these are; by Grace to remit
sins, and not to punish him who after grace has sinned and deserves
punishment, but to give him a season and appointed space for his
clearing.(9) For all these reasons Christ said to Nicodemus, "God sent not
His Son to condemn the world, but to save the world."

   For there are two Advents of Christ, that which has been, and that
which is to be; and the two are not for the same purpose; the first came to
pass not that He might search into our actions, but that He might remit;
the object of the second will be not to remit, but to enquire. Therefore of
the first He saith, "I came not to condemn the world, but to save the
world" (c. iii. 17); but of the second, "When the Son shall have come in
the glory of His Father, (1) He shall set the sheep on His right hand, and
the goats on His left." (Matt. xxv. 31 and 46.) And they shall go, these
into life; and these into eternal punishment. Yet His former coming was for
judgment, according to the rule of justice. Why? Because before His coming
there was a law of nature, and the prophets, and moreover a written Law,
and doctrine, and ten thousand promises, and manifestations of signs, and
chastisements, and vengeances, and many other things which might have set
men right, and it followed that for all these things He would demand
account; but, because He is merciful, He for a while pardons instead of
making enquiry. For had He done so, all would at once have been hurried to
perdition. For "all," it saith, "have sinned, and come short of the glory
of God." (Rom. iii 23.) Seest thou the unspeakable excess of His
lovingkindness?

   Vet. 18. "He that believeth on the Son, (2) is not judged;(3) but he
that believeth not, is judged already."

   Yet if He "came not to judge the world," how is "he that believeth not
judged already," if the time of "judgment" has not yet arrived? He either
means this, that the very fact of disbelieving without repentance is a
punishment, (for to be without the light, contains in itself a very severe
punishment,) or he announces beforehand what shall be. For as the murderer,
though he be not as yet condemned by the decision of the judge, is still
condemned by the nature of the thing, so is it with the unbeliever. Since
Adam also died on the day that he ate of the tree; for so ran the decree,
"In the day that ye eat of the tree, ye shall die" (Gen. ii. 17, LXX.); yet
he lived. How then "died" he? By the decree; by the very nature of the
thing; for he who has rendered himself liable to punishment, is under its
penalty, and if for a while not actually so, yet he is by the sentence.

   Lest any one on hearing, "I came not to judge the world," should
imagine that he might sin unpunished, and should so become more careless,
Christ stops (4) such disregard by saying, "is judged already"; and because
the "judgment" was future and not yet at hand, He brings near the dread of
vengeance, and describes the punishment as already come. And this is itself
a mark of great lovingkindness, that He not only gives His Son, but even
delays the time of judgment, that they who have sinned, and they who
believe not, may have power to, wash away their transgressions.  "He that
believeth on the Son, is not judged." He that "believeth," not he that is
over-curious: he that "believeth," not the busybody. But what if his life
be unclean, and his deeds evil? It is of such as these especially that Paul
declares, that they are not true believers at all: "They profess that they
know God, but in works they deny Him." (Tit. i. 16.) But here Christ saith,
that such an one is not "judged" in this one particular; for his works
indeed he shall suffer a severer punishment, but having believed once, he
is not chastised for unbelief.

   [2.] Seest thou how having commenced His discourse with fearful things,
He has concluded it again with the very same? for at first He saith,
"Except a man be born of water and of the Spirit, he cannot enter into the
Kingdom of God": and here again, "He that believeth not on the Son, is
judged already." "Think not," He saith, "that the delay advantageth at all
the guilty, except he repent, for he that hath not believed, shall be in no
better state than those who are already condemned and under punishment."

   Ver. 19. "And this is the condemnation, that light is come into the
world, and men loved darkness rather than light."

   What He saith, is of this kind: "they are punished, because they would
not leave the darkness, and hasten to the light." And hence He goes on to
deprive them of all excuse for the future: "Had I come," saith He, "to
punish and to exact account of their deeds, they might have been able to
say, 'this is why we started away from thee,' but now I am come to free
them from darkness, and to bring them to the light; who then could pity one
who will not come from darkness unto light? When they have no charge to
bring against us, but have received ten thousand benefits, they start away
from us." And this charge He hath brought in another place, where He saith,
"They hated Me without a cause" (John xv. 25): and again," If I had not
come and spoken unto them, they had not had sin." (John xv. 22.) For he who
in the absence of light sitteth in darkness, may perchance receive pardon;
but one who after it is come abides by the darkness, produces against
himself a certain proof of a perverse and contentious disposition. Next,
because His assertion would seem incredible to most, (for none would prefer
"darkness to light,") He adds the cause of such a feeling in them. What is
that?

   Ver. 19, 20. "Because," He saith, "their deeds were evil. For every one
that doeth evil, hateth the light, neither cometh to the light, lest his
deeds should be reproved."

   Yet he came not to judge or to enquire, but to pardon and remit
transgressions, and to grant salvation through faith. How then fled they?
(5) Had He come and sat in His Judgment seat, what He said might have
seemed reasonable; for he that is conscious to himself of evil deeds, is
wont to fly his judge. But, on the contrary, they who have transgressed
even run to one who is pardoning. If therefore He came to pardon, those
would naturally most hasten to Him who were conscious to themselves of many
transgressions; and indeed this was the case with many, for even publicans
and sinners sat at meat with Jesus. What then is this which He saith? He
saith this of those who choose always to remain in wickedness. He indeed
came, that He might forgive men's former sins, and secure them against
those to come; but since there are some so relaxed, (1) so powerless for
the toils of virtue, that they desire to abide by wickedness till their
latest breath, and never cease from it, He speaks in this place reflecting
(2) upon these. "For since," He saith, "the profession of Christianity
requires besides right doctrine a sound conversation also, they fear to
come over to us, because they like not to show forth a righteous life. Him
that lives in heathenism none would blame, because with gods such as he
has, and with rites as foul and ridiculous as his gods, he shows forth
actions that suit his doctrines; but those who belong to the True God, if
they live a careless life, have all men to call them to account, and to
accuse them. So greatly do even its enemies admire the truth." Observe,
then, how exactly He layeth down what He saith. His expression is, not "He
that hath done evil cometh not to the light," but "he that doeth it always,
he that desireth always to roll himself in the mire of sin, he will not
subject himself to My laws, but chooses to stay without, and to commit
fornication without fear, and to do all other forbidden things. For if he
comes to Me, he becomes manifest as a thief in the light, and therefore he
avoids My dominion." For instance, even now one may hear many heathen say,
"that they cannot come to our faith, because they cannot leave off
drunkenness and fornication, and the like disorders."

   "Well," says some one, "but are there no Christians that do evil, and
heathens that live discreetly?"(3) That there are Christians who do evil, I
know; but whether there are heathens who live a righteous life, I do not
yet know assuredly. For do not speak to me of those who by nature are good
and orderly, (this is not virtue,) but tell me of the man who can endure
the exceeding violence of his passions and (yet) be temperate.(4) You
cannot. For if the promise of a Kingdom, and the threat of hell, and so
much other provision;(5) can scarcely keep men in virtue, they will hardly
go after virtue who believe in none of these things. Or, if any pretend to
do so, they do it for show; and he who doth so for show, will not, when he
may escape observation, refrain from indulging his evil desires. However,
that we may not seem to any to be contentious, let us grant that there are
right livers among the heathen; for neither doth this go against my
argument, since I spoke of that which occurs in general, not of what
happens rarely.

   And observe how in another way He deprives them of all excuse, when He
saith that, "the light came into the world." "Did they seek it themselves,"
He saith, "did they toil, did they labor to find it? The light itself came
to them, and not even so would they hasten to it." And if there be some
Christians who live wickedly, I would argue that He doth not say this of
those who have been Christians from the beginning, and who have inherited
true religion from their forefathers, (although even these for the most
part have been shaken from (6) right doctrine by their evil life,) yet
still I think that He doth not now speak concerning these, but concerning
the heathen and the Jews who ought to have come (7) to the right faith. For
He showeth that no man living in error would choose to come to the truth
unless he before had planned (8) for himself a righteous life, and that
none would remain in unbelief unless he had previously chosen always to be
wicked.

   Do not tell me that a man is temperate, and does not rob; these things
by themselves are not virtue. For what advantageth it, if a man has these
things, and yet is the slave of vainglory, and remains in his error, from
fear of the company of his friends? This is not right living. The slave of
a reputation (9) is no less a sinner than the fornicator; nay, he worketh
more and more grievous deeds than he. But tell me of any one that is free
from all passions and from all iniquity, and who remains among the heathen.
Thou canst not do so; for even those among them who have boasted great
things, and who have, as they say, (10) mastered avarice or gluttony, have
been, most of all men, the slaves of reputation, (11) and this is the cause
of all evils. Thus it is that the Jews also have continued Jews; for which
cause Christ rebuked them and said, "How can ye believe, which receive
honor from men?" (c. v. 44.)

   "And why, pray, did He not speak on these matters with Nathanael, to
whom He testified of the truth, nor extend His discourse to any length?"
Because even he came not with such zeal as did Nicodemus. For Nicodemus
made this his work, (1) and the season which others used for rest he made a
season for hearing; but Nathanael came at the instance of another. Yet not
even him did Jesus entirely pass by, for to him He saith," Hereafter ye
shall see heaven open, and the angels of God ascending and descending upon
the Son of Man." (c. i. 51.) But to Nicodemus He spake not so, but
conversed with him on the Dispensation and on eternal life, addressing each
differently and suitably to the condition of his will. It was sufficient
for Nathanael, because he knew the writings of the prophets, and was not so
timid either, to hear only thus far; but because Nicodemus was as yet
possessed by fear, Christ did not indeed clearly reveal to him the whole,
but shook his mind so as to cast out fear by fear, declaring that he who
did not believe was being judged," and that unbelief proceeded from an evil
conscience. For since he made great account of honor from men, more than he
did of the punishment; ("Many," saith the Evangelist, "of the rulers
believed on Him, but because of the Jews they did not confess"--c. xii.
42;) on this point Christ toucheth him, saying, "It cannot be that he who
believeth not on Me disbelieveth for any other cause save that he liveth an
unclean life." Farther on He saith, "I am the Light" (c. viii. 12), but
here, "the Light came into the world "; for at the beginning He spoke
somewhat darkly, but afterwards more clearly. Yet even so the man was kept
back by regard for the opinion of the many, and therefore could not endure
to speak boldly as he ought.

   Fly we then vainglory, for this is a passion more tyrannical than any.
Hence spring covetousness and love of wealth, hence hatred and wars and
strifes; for he that desires more than he has, will never be able to stop,
and he desires from no other cause, but only from his love of vainglory.
For tell me, why do so many encircle themselves with multitudes of eunuchs,
and herds of slaves, and much show? Not because they need it, but that they
may make those who meet them witnesses of this unseasonable display. If
then we cut this off, we shall slay together with the head the other
members also of wickedness, and there will be nothing to hinder us from
dwelling on earth as though it were heaven. Nor doth this vice merely
thrust its captives into wickedness, but is even co-existent (3) with their
virtues, and when it is unable entirely to cast us out of these, it still
causeth us much damage in the very exercise of them, forcing us to undergo
the toil, and depriving us of the fruit. For he that with an eye to this,
fasts, and prays, and shows mercy, has his reward. What can be more
pitiable than a loss like this, that it should befall man to bewail (4)
himself uselessly and in vain, and to become an object of ridicule, and to
lose the glory from above? Since he that aims at both cannot obtain both.
It is indeed possible to obtain both, when we desire not both, but one
only, that from heaven; but he cannot obtain both, who longs for both.
Wherefore if we wish to attain to glory, let us flee from human glory, and
desire that only which cometh from God; so shall we obtain both the one and
the other; which may we all enjoy, through the grace and loving kindness of
our Lord Jesus Christ, by whom and with whom, to the Father and the Holy
Ghost, be glory for ever and ever. Amen.


HOMILY XXIX: JOHN iii. 22.

"And He came and His disciples into the land of Judaea, and there He
tarried with them (and baptized)."

   [I.] Nothing can be clearer or mightier than the truth, just as nothing
is weaker than falsehood, though it be shaded by ten thousand veils. For
even so it is easily detected, it easily melts away. But truth stands forth
unveiled for all that will behold her beauty; she seeks no concealment,
dreads no danger, trembles at no plots, desires not glory from the many, is
accountable to no mortal thing, but stands above them all, is the object of
ten thousand secret plots, yet remaineth unconquerable, and guards as in a
sure fortress these who fly to her by her own exceeding might, who avoids
secret lurking places, and setteth what is hers before all men. And this
Christ conversing with Pilate declared, when He said, "I ever taught
openly, and in secret have I said nothing." (c. xviii. 20.) As He spake
then, so He acted now, for, "After this," saith the Evangelist," He went
forth and His disciples into the land of Judaea, and there He tarried with
them and baptized." At the feasts He went up to the City to set forth in
the midst of them His doctrines, and the help of His miracles; but after
the feasts were over, He often went to Jordan, because many ran together
there. For He ever chose the most crowded places, not from any love of show
or vainglory, but because He desired to afford His help to the greatest
number.

   Yet the Evangelist farther on says, that "Jesus baptized not, but His
disciples"; whence it is clear that this is his meaning here also. And why
did Jesus not baptize? The Baptist had said before, "He shall baptize you
with the Holy Spirit and with fire." Now he had not yet given the Spirit,
and it was therefore with good cause that he did not baptize. But His
disciples did so, because they desired to bring many to the saving
doctrine.

   "And why, when the disciples of Jesus were baptizing, did not John
cease to do so? why did he continue to baptize, and that even until he was
led to prison? for to say,

   Ver. 23. 'John also was baptizing in Aenon'; and to add,

   Ver. 24. 'John was not yet cast into prison,' was to declare that until
that time he did not cease to baptize. But wherefore did he baptize until
then? For he would have made the disciples of Jesus seem more reverend had
he desisted when they began. Why then did he baptize?" It was that he might
not excite his disciples to even stronger rivalry, and make them more
contentious still. For if, although he ten thousand times proclaimed
Christ, yielded to Him the chief place, and made himself so much inferior,
he still could not persuade them to run to Him; he would, had he added this
also, have made them yet more hostile. On this account it was that Christ
began to preach more constantly when John was removed. And moreover, I
think that the death of John was allowed, and that it happened very
quickly, in order that the whole attention (1) of the multitude might be
shifted to Christ, and that they might no longer be divided in their
opinions concerning the two.

   Besides, even while he was baptizing, he did not cease continually to
exhort them, and to show them the high and awful nature of Jesus. For He
baptized them, and told them no other thing than that they must believe on
Him that came after him. Now how would a man who acted thus by desisting
have made the disciples of Christ seem worthy of reverence? On the
contrary, he would have been thought to do so through envy and passion. But
to continue preaching gave a stronger proof; for he desired not glory for
himself, but sent on his hearers to Christ, and wrought with Him not less,
but rather much more than Christ's own disciples, because his testimony was
unsuspected and he was by all men far more highly esteemed than they. And
this the Evangelist implies, when he says, "all Judaea and the country
around about Jordan went out to him and were baptized." (Matt. iii. 5.)
Even when the disciples were baptizing, yet many did not cease to run to
him.

   If any one should enquire, "And in what was the baptism of the
disciples better than that of John?" we will reply, "in nothing"; both were
alike without the gift of the Spirit, both parties alike had one reason for
baptizing, and that was, to lead the baptized to Christ. For in order that
they might not be always running about to bring together those that should
believe, as in Simon's case his brother did, and Philip to Nathanael, they
instituted baptism, in order by it to bring all men to them easily, and to
prepare a way for the faith which was to be. But that the baptisms had no
superiority one over the other, is shown by what follows. What is that?

   Ver. 25. "There arose," saith the Evangelist, "a question (between
some) of John's disciples and the Jews about purifying."

   For the disciples of John being ever jealously disposed towards
Christ's disciples and Christ Himself, when they saw them baptizing, began
to reason with those who were baptized, as though their baptism was in a
manner superior to that of Christ's disciples; and taking one of the
baptized, they tried to persuade him of this; but persuaded him not. Hear
how the Evangelist has given us to understand that it was they who attacked
him, not he who set on foot the question. He doth not say, that "a certain
Jew questioned with them," but that, "there arose a questioning from the
disciples of John with a certain Jew, (2) concerning purification."

   [2.] And observe, I pray you, the Evangelist's inoffensiveness. He does
not speak in the way of invective, but as far as he is able softens the
charge, merely saying, that "a question arose"; whereas the sequel (which
he has also set down in an inoffensive manner) makes it plain that what was
said was said from jealousy.

   Ver. 26. "They came," saith he, "unto John, and said unto him, Rabbi,
He that was with thee beyond Jordan, to whom thou barest witness, behold
the same baptizeth, and all men come to Him."

   That is, "He whom thou didst baptize"; for this they imply when they
say, "to whom thou barest witness," as though they had said, "He whom thou
didst point out as illustrious, and make remarkable, dares to do the same
as thou." Yet they do not say, "He whom thou didst baptize" baptizeth; (for
then they would have been obliged to make mention of the Voice that came
down from heaven, and of the descent of the Spirit;) but what say they? "He
that was with thee beyond Jordan, to whom thou barest witness"; that is,
"He who held the rank of a disciple, who was nothing more than we, this man
hath separated himself, and baptizeth." For they thought to make him
jealous, (1) not only by this, but by asserting that their own reputation
was now diminishing. "All," say the)', "come to Him." Whence it is evident,
that they did not get the better of the Jew with whom they disputed; but
they spoke these words because they were imperfect in disposition, and were
not yet clear from a feeling of rivalry. What then cloth John? He did not
rebuke them severely, fearing lest they should separate themselves again
from him, and work some other mischief. What are his words? (2)

   Ver. 27. "A man can receive nothing, except it be given him from
above."

   Marvel not, if he speak of Christ in a lowly strain; it was impossible
to teach all at once, and from the very beginning, men so pre-occupied by
passion. But he desires to strike them for a while with awe and terror, and
to show them that they warred against none other than God Himself, when
they warred against Christ. And here he secretly establishes that truth,
which Gamaliel asserted, "Ye cannot overthrow it, lest haply ye be found
even to fight against God." (Acts v. 39.) For to say, "None can receive
anything, except it be given him from heaven," was nothing else than
declaring that they were attempting impossibilities, and so would be found
to fight against God. "Well, but did not Theudas and his followers
'receive' from themselves?" They did, but they straightway were scattered
and destroyed, not so what belonged to Christ.

   By this also he gently consoles them, showing them that it was not a
man, but God, who surpassed them in honor; and that therefore they must not
wonder if what belonged to Him was glorious, and if "all men came unto
Him": for that this was the nature of divine things, and that it was God
who brought them to pass, because no man ever yet had power to do such
deeds. All human things are easily seen through, and rotten, and quickly
melt away and perish; these were not such, therefore not human. Observe too
how when they said, "to whom thou barest witness," he turned against
themselves that which they thought they had put forward to lower Christ,
and silences them after showing that Jesus' glory came not from his
testimony; "A man cannot," he saith, "receive anything of himself, except
it be given him from heaven." "If ye hold at all to my testimony, and
believe it to be true, know that by that testimony ye ought to prefer not
me to Him, but Him to me. For what was it that I testified? I call you
yourselves to witness."

   Ver. 28. "Ye yourselves bear me witness that I said, I am not the
Christ, but that I am sent before Him."

   "If then ye hold to my testimony, (and ye even now produce it when ye
say, 'to whom thou barest witness,') He is not only not diminished by
receiving my witness, but rather is increased by it; besides, the testimony
was not mine, but God's. So that if I seem to you to be trustworthy, I said
this among other things, that 'I am sent before Him.'" Seest thou how he
shows little by little that this Voice was divine? For what he saith is of
this kind: "I am a servant, and say the words of Him that sent me, not
flattering Christ through human favor, but serving His Father who sent me.
I gave not the testimony as a gift, (3) but what I was sent to speak, I
spake. Do not then because of this suppose that I am great, for it shows
that He is great. He is Lord of all things." This he goes on to declare,
and says,

   Ver. 29. "He that hath the bride is the bridegroom; but the friend of
the bridegroom which standeth and heareth him, rejoiceth greatly because of
the bridegroom's voice."

   "But how doth he who said, 'whose shoe's latchet I am not worthy to
unloose,' (4) now call himself His 'friend'?" It is not to exalt himself,
nor boastingly, that he saith this, but from desire to show that he too
most forwards this, (i.e. the exaltation of Christ,) and that these things
come to pass not against his will or to his grief, but that he desires and
is eager for them, and that it was with a special view to them that all his
actions had been performed; and this he has very wisely shown by the term
"friend." For on occasions like marriages, the servants of the bridegroom
are not so glad and joyful as his "friends." It was not from any desire to
prove equality of honor, (away with the thought,) but only excess of
pleasure, and moreover from condescension to their weakness that he calleth
himself "friend." For his service he before declared (5) by saying, "I am
sent before Him." On this account, and because they thought that he was
vexed at what had taken place, he called himself the" friend of the
Bridegroom," to show that he was not only not vexed, but that he even
greatly rejoiced. "For," saith he, "I came to effect this, and am so far
from grieving at what has been done, that had it not come to pass, I should
then have been greatly grieved. Had the bride not come to the Bridegroom,
then I should have been grieved, but not now, since my task has been
accomplished. When His servants (1) are advancing, we are they who gain the
honor for that which we desired hath come to pass, and the bride knoweth
the Bridegroom, and ye are witnesses of it when ye say, 'All men come unto
Him.' This I earnestly desired, I did all to this end; and now when I see
that it has come to pass, I am glad, and rejoice, and leap for joy."

   [3.3] But what meaneth, "He which standeth and heareth Him rejoiceth
greatly, because of the Bridegroom's voice"? He transfers the expression
from the parable to the subject in hand; for after mentioning the
bridegroom and the bride, he shows how the bride is brought home, that is,
by a "Voice" and teaching. For thus the Church is wedded to God; and
therefore Paul saith, "Faith cometh by hearing, and hearing by the word of
God." (Rom. x. 17.) "At this 'Voice,'" saith he, "I rejoice." And not
without a cause doth he put" who standeth," but to show that his office had
ceased, that he had given over to Him "the Bride," and must for the future
stand and hear Him; that he was a servant and minister; that his good hope
and his joy was now accomplished. Therefore he saith,

   "This my joy therefore is fulfilled."

   That is to say, "The work is finished which was to be done by me, for
the future I can do nothing more." Then, to prevent increase of jealous
feeling, not then only, but for the future, he tells them also of what
should come to pass, confirming this too by what he had already said and
done. (2) Therefore he continues,

   Ver. 30. "He must increase, but I must decrease."

   That is to say, "What is mine has now come to a stand, and has
henceforth ceased, but what is His increaseth; for that which ye fear shall
not be now only, but much more as it advances. And it is this especially
which shows what is mine the brighter for this end I came, and I rejoice
that what is His hath made so great progress, and that those things have
come to pass on account of which all that I did was done." Seest thou how
gently and very wisely he softened down their passion, quenched their envy,
showed them that they were undertaking impossibilities, a method by which
wickedness is best checked? For this purpose it was ordained, that these
things should take place while John was yet alive and baptizing, in order
that his disciples might have him as a witness of the superiority of
Christ, and that if they should not believe, (3) they might be without
excuse. For John came not to say these words of his own accord, nor in
answer to other enquirers, but they asked the question themselves, and
heard the answer. For if he had spoken of himself, their belief would not
have been equal to the self-condemning (4) judgment which they received
when they heard him answer to their question; just as the Jews also, in
that they sent to him from their homes, heard what they did, and yet would
not believe, by this especially deprived themselves of excuse.

   What then are we taught by this? That a mad desire of glory (5) is the
cause of all evils; this led them to jealousy, and when they had ceased for
a little, this roused them to it again. Wherefore they come to Jesus, and
say, "Why do thy disciples fast not?" (Matt. ix. 14.) Let us then, beloved,
avoid this passion; for if we avoid this we shall escape hell. For this
vice specially kindles the fire of hell, and everywhere extends (6) its
role, and tyrannically occupies every age and every rank. (7) This hath
turned churches upside down, this is mischievous in state matters, hath
subverted houses, and cities, and peoples, and nations. Why marvelest thou?
It hath even gone forth into the desert, and manifested even there its
great power. For men who have bidden an entire farewell to riches and all
the show of the world, who converse with no one, who have gained the
mastery over the more imperious desires after the flesh, these very men,
made captives by vainglory, have often lost all. By reason of this passion,
one who had labored much went away worse off than one who had not labored
at all, but on the contrary had committed ten thousand sins; the Pharisee
than the Publican. However, to condemn the passion is easy enough, (all
agree in doing that,) but the question is, how to get the better of it. How
can we do this? By setting honor against honor. For as we despise the
riches of earth when we look to the other riches, as we contemn this life
when we think of that far better than this, so we shall be enabled to spit
on this world's glory, when we know of another far more august than it,
which is glory indeed. One is a thing vain and empty, has the name without
the reality; but that other, which is from heaven, is true, and has to give
its praise Angels, and Archangels, and the Lord of Archangels, or rather I
should say that it has men as well. Now if thou lookest to that theater,
learnest what crowns are there, transportest thyself into the applauses
which come thence, never will earthly things be able to hold thee, nor when
they come wilt thou deem them great, nor when they are away seek after
them. For even in earthly palaces none of the guards who stand around the
king, neglecting to please him that wears the diadem and sits upon the
throne, troubles himself about the voices of daws, or the noise of flies
and gnats flying and buzzing about him; and good report from men is no
better than these. Knowing then the worthlessness of human things,(4) let
us collect our all into treasuries that cannot be spoiled, let us seek that
glory which is abiding and immovable; which may we all attain, through the
grace and loving- kindness of our Lord Jesus Christ, by whom, and with whom
to the Father and the Holy Spirit be glory, now and ever, and world without
end. Amen.


HOMILY XXX: JOHN iii. 31.

"He that cometh from above is above all; he that is of the earth is
earthly, and speaketh of the earth."

   [1.] A DREADFUL thing is the love of glory, dreadful and full of many
evils; it is a thorn hard to be extracted, a wild beast untamable and many
headed, arming itself against those that feed it; for as the worm eats
through the wood from which it is born, as rust wastes the iron whence it
comes forth, and moths the fleeces, so vainglory destroys the soul which
nourishes it; and therefore we need great diligence to remove the passion.
Observe here how long a charm John uses over(1) the disciples affected by
it, and can scarcely pacify them. For he softens(2) them with other words
besides those already mentioned. And what are these others? "He that cometh
from above," he saith, "is above all; he that is of the earth, is earthly,
and speaketh of the earth." Since you make much ado with my testimony,(3)
and in this way say that I am more worthy of credit than He, you needs must
know this, that it is impossible for One who cometh from heaven to have His
credit strengthened by one that inhabiteth earth.

   And what means "above all," what is the expression intended to show to
us? That Christ hath need of nothing, but is Himself sufficient for
Himself, and incomparably greater than all; of himself John speaks as being
"of the earth, and speaking of the earth." Not that he spake of his own
mind, but as Christ said, "If I have told you of earthly things and ye
believe not," so calling Baptism, not because it was an "earthly thing,"
but because He compared it when He spake with His own Ineffable Generation,
so here John said that he spake "of earth," comparing his own with Christ's
teaching. For the "speaking of earth" means nothing else than this, "My
things are little and low and poor compared with His, and such as it was
probable that an earthly nature would receive. In Him 'are hid all the
treasures of wisdom.'" (Col. ii. 5.) That he speaks not of human reasonings
is plain from this. "He that is of the earth," saith he, "is earthly." Yet
not all in him was earthly, but the higher parts were heavenly, for he had
a soul, and was partaker of a Spirit which was not of earth. How then saith
he that he is "earthly"? Seest thou not that he means only, "I am small and
of no esteem, going on the ground and born in the earth; but Christ came to
us from above." Having by all these means quenched their passion, he
afterwards speaks more openly of Christ; for before this it was useless to
utter words which could never have gained a place in the understanding of
his hearers: but when he hath pulled up the thorns, he then boldly casts in
the seed, saying,

   Ver. 31, 32. "He that cometh from above is above all. And what He hath
heard He speaketh, and what He hath seen He testifieth;(5) and no man
receiveth His testimony."

   Having uttered something great and sublime concerning Him, he again
brings down his discourse to a humbler strain. For the expression, "what He
hath heard and seen," is suited rather to a mere man. What He knew He knew
not from having learned it by sight, or from having heard it, but He
included the whole in His Nature, having come forth perfect from the Bosom
of His Father, and needing none to teach Him. For, "As the Father," He
saith, "knoweth Me, even so know I the Father." (c. x. 13.) What then
means, "He speaketh that He hath heard, and testifieth that He hath seen"?
Since by these senses we gain correct knowledge of everything, and are
deemed worthy of credit when we teach on matters which our eyes have
embraced and our ears have taken in, as not in such cases inventing or
speaking falsehoods, John desiring here to establish this point,(1) said,
"What He hath heard and seen": that is, "nothing that cometh from Him is
false, but all is true." Thus we when we are making curious enquiry into
anything, often ask, "Didst thou hear it?" "Didst thou see it?" And if this
be proved, the testimony is indubitable, and so when Christ Himself saith,
"As I hear, I judge" (c. v. 30); and, "What I have heard from My Father,
that I speak"[2] (c. xv. 15); and, "We speak(3) that We have seen" (c. iii.
11); and whatsoever other sayings He uttereth of the kind, are uttered not
that we might imagine that He saith what He doth being taught of any, (it
were extreme folly to think this,) but in order that nothing of what is
said may be suspected by the shameless Jews. For because they had not yet a
right opinion concerning Him, He continually betakes Himself to His Father,
and hence makes His sayings credible.

   [2.] And why wonderest thou if He betake Himself to the Father, when He
often resorts to the Prophets and the Scriptures? as when He saith, "They
are they that testify of Me." (c. v. 39.) Shall we then say that He is
inferior to the Prophets, because He draws testimonies from them? Away with
the thought. It is because of the infirmity of His hearers that He so
orders His discourse, and saith that He spake what He spake having heard it
from the Father, not because He needed a teacher, but that they might
believe that nothing that He said was false. John's meaning is of this
kind: "I desire to hear what He saith, for He cometh from above, bringing
thence those tidings which none but life knoweth rightly; for 'what He hath
seen and heard,' is the expression of one who declareth this."

   "And no man receiveth His testimony." Yet He had disciples, and many
besides gave heed to His words. How then saith John, "No man"? He saith "no
man," instead of "few men," for had he meant "no man at all," how could he
have added,

   Ver. 33. "He that hath received His testimony, hath set to his seal
that God is true."

   Here he touches his own disciples, as not being likely for a time to be
firm believers. And that they did not even after this believe in Him, is
clear from what is said afterwards; for John even when dwelling in prison
sent them thence to Christ, that he might the more bind them to Him. Yet
even then they scarcely believed, to which Christ alluded when He said,
"And blessed is he whosoever shall not be offended in Me." (Matt. xi. 6.)
And therefore now he said, "And no man receiveth His testimony," to make
sure his own disciples; all but saying, "Do not, because for a time few
shall believe on Him, therefore deem that His words are false; for, 'He
speaketh that He hath seen.' " Moreover he saith this to touch also the
insensibility of the Jews. A charge which the Evangelist at commencing(4)
brought against them, saying, "He came unto His own, and His own received
Him not." For this is no reproach against Him, but an accusation of those
who received Him not. (c. i. 11.)

   "He that hath received His testimony hath set to his seal that God is
true." Here he terrifies them also by showing that he who believeth not on
Him, disbelieveth not Him alone, but the Father also; wherefore he adds:

   Ver. 34. "He whom God hath sent speaketh the words of God."

   Since then He speaketh His words, he that believeth and he that
believeth not, believeth or believeth not God. "Hath set to His seal," that
is, "hath declared." Then, to increase their dread, he saith, "that God is
true;" thus showing, that no man could disbelieve Christ without making God
who sent Him guilty of a falsehood. Because, since He saith nothing save
what is from the Father, but all that He saith is His, he that heareth not
Him, heareth not Him that sent Him. See how by these words again he strikes
them with fear. As yet they thought it no great thing not to hearken to
Christ; and therefore he held so great a danger above the heads of the
unbelievers, that they might learn that they hearken not to God Himself,
who hearken not to Christ. Then he proceeds with the discourse, descending
to the measure of their infirmity, and saying,

   "For God giveth not the Spirit by measure."

   Again, as I said, he brings down his discourse to lower ground, varying
it and making it suitable to be received by those who heard it then;
otherwise he could not have raised them and increased their fear. For had
he spoken anything great and sublime concerning Jesus Himself, they would
not have believed, but might even have despised Him. Therefore he leads up
all to the Father, speaking for a while of Christ as of a man. But what is
it that he saith, "God giveth not the Spirit by measure"? He would show
that we all have received the operation of the Spirit, by measure, (for in
this place he means by "Spirit" the operation of the Spirit, for this it is
that is divided,) but that Christ hath all Its operation unmeasured and
entire. Now if His operations be unmeasured, much more His Essence. Seest
thou too that the Spirit is Infinite? How then can He who hath received all
the operation of the Spirit, who knoweth the things of God, who saith, "We
speak that We have heard, and testify that We have seen" (c. iii. 11), be
rightly suspected? He saith nothing which is not "of God," or which is not
of "the Spirit." And for a while he uttereth nothing concerning God the
Word,(1) but maketh all his doctrine credible by (reference to) the Father
and the Spirit. For that there is a God they knew, and that there is a
Spirit they knew, (even though they held not a right opinion concerning
Him,) but that there is a Son, they knew not. It is for this reason that he
ever has recourse to the Father and the Spirit, thence confirming his
words. For if any one should take no account of this reason, and examine
his language by itself, it(2) would fall very far short of the Dignity of
Christ. Christ was not therefore worthy of their faith, because He had the
operation of the Spirit, (for He needeth not aid from thence,) but is
Himself Self-sufficient; only for a while the Baptist speaks to the
understanding of the simpler(3) sort, desiring to raise them up by degrees
from their low notions.

   And this I say, that we may not carelessly pass by what is contained in
the Scriptures, but may fully consider the object of the speaker, and the
infirmity of the hearers, and many other points in them. For teachers do
not say all as they themselves would wish, but generally as the state of
their weak (hearers) requires. Wherefore Paul saith, "I could not speak
unto you as unto spiritual, but as unto carnal; I have fed you with milk,
and not with meat." (1 Cor. iii. 12.) He means, "I desired indeed to speak
unto you as unto spiritual, but could not"; not because he was unable, but
because they were not able so to hear. So too John desired to teach some
great things to the disciples, but they could not yet bear to receive them,
and therefore he dwells for the most part on that which is lowlier.

   It behooves us therefore to explore all carefully. For the words of the
Scriptures are our spiritual weapons; but if we know not how to fit those
weapons and to arm our scholars rightly, they keep indeed their proper
power, but cannot help those who receive them. For let us suppose there to
be a strong corselet, and helm, and shield, and spear; and let one take
this armor and put the corselet upon his feet, the helmet over his eyes
instead of on his head, let him not put the shield before his breast, but
perversely tie it to his legs: will he be able to gain any advantage from
the armor? will he not rather be harmed? It is plain to any one that he
will. Yet not on account of the weakness of the weapons, but on account of
the unskillfulness of the man who knows not how to use them well. So with
the Scriptures, if we confound their order; they will even so retain their
proper force, yet will do us no good. Although I am always telling you this
both in private and in public, I effect nothing, but see you all your time
nailed to the things of this life, and not so much as dreaming(4) of
spiritual matters. Therefore our lives are careless, and we who strive for
truth have but little power, and are become a laughing stock to Greeks and
Jews and Heretics. Had ye been careless in other matters, and exhibited in
this place the same indifference as elsewhere, not even so could your
doings have been defended; but now in matters of this life, every one of
you, artisan and politician alike, is keener than a sword, while in
necessary and spiritual things we are duller than any; making by-work
business, and not deeming that which we ought to have esteemed more
pressing than any business, to be by-work even. Know ye not that the
Scriptures were written not for the first of mankind alone, but for our
sakes also? Hearest thou not Paul say, that "they are written for our
admonition, upon whom the ends of the world are come; that we through
patience and comfort of the Scriptures might have hope"? (1 Cor. x. 11;
Rom. xv. 4.) I know that I speak in vain, yet will I not cease to speak,
for thus I shall clear myself(5) before God, though there be none to hear
me. He that speaketh to them that give heed hath this at least to cheer his
speech, the persuasion of his hearers; but he that speaks continually and
is not listened to, and yet ceaseth not to speak, may be worthy of greater
honor than the other, because he fulfills the will of God, even though none
give heed unto him, to the best of his power. Still, though our reward will
be greater owing to your disobedience, we rather desire that it be
diminished, and that your salvation be advanced, thinking that your being
well approved of(6) is a great reward. And we now say this not to make our
discourse painful and burdensome to you, but to show to you the grief which
we feel by reason of your indifference. God grant that we may be all of us
delivered from this, that we may cling to spiritual zeal and obtain the
blessings of heaven, through the grace and lovingkindness of our Lord Jesus
Christ, with whom to the Father and the Holy Ghost be glory, for ever and
ever. Amen.


HOMILY XXXI: JOHN iii. 35, 36.

"The Father loveth the Son, and hath given all things into His hand. He
that believeth on the Son hath everlasting life, and he that believeth not
the Son shall not see life; but the wrath of God abideth on him."

   [1.] GREAT is shown to be in all things the gain of humility.(1) Thus
it is that we have brought arts to perfection, not by learning them all at
once from our teachers; it is thus that we have built cities, putting them
together slowly, little by little; it is thus that we maintain(2) our life.
And marvel not if the thing has so much power in matters pertaining to this
life, when in spiritual things one may find that great is the power of this
wisdom. For so the Jews were enabled to be delivered from their idolatry,
being led on gently and little by little, and hearing from the first
nothing sublime concerning either doctrine or life. So after the coming of
Christ, when it was the time for higher doctrines, the Apostles brought
over all men without at first uttering anything sublime. And so Christ
appears to have spoken to most at the beginning, and so John did now,
speaking of Him as of some wonderful man, and darkly introducing high
matter.

   For instance, when commencing he spake thus: "A man cannot receive
anything of himself"(3) (c. iii. 27): then after adding a high expression,
and saying, "He that cometh from heaven(4) is above all," he again brings
down his discourse to what is lowly, and besides many other things saith
this, that "God giveth not the Spirit by measure." Then he proceeds to say,
"The Father loveth the Son, and hath given all things into His hand." And
after that, knowing that great is the force of punishment,(5) and that the
many are not so much led by the promise of good things as by the threat of
the terrible, he concludes his discourse with these words; "He that
believeth on the Son hath everlasting life; but he that believeth not the
Son shall not see life; but the wrath of God abideth on him." Here again he
refers the account of punishment to the Father, for he saith not "the wrath
of the Son," (yet He is the Judge,) but sets over them the Father, desiring
so the more to terrify them.

   "Is it then enough," saith one," to believe on the Son, that one may
have eternal life?" By no means. And hear Christ Himself declaring this,
and saying, "Not every one that saith unto Me, Lord, Lord, shall enter into
the kingdom of heaven" (Matt. vii. 21); and the blasphemy against the
Spirit is enough of itself to cast a man into hell. But why speak I of a
portion of doctrine? Though a man believe rightly on the Father, the Son,
and the Holy Ghost, yet if he lead not a right life, his faith will avail
nothing towards his salvation. Therefore when He saith, "This is life
eternal, that they may know Thee the only true God" (c. xvii. 3), let us
not suppose that the (knowledge) spoken of is sufficient for our salvation;
we need besides this a most exact life and conversation. Since though he
has said here, "He that believeth on the Son hath eternal life," and in the
same place something even stronger, (for he weaves his discourse not of
blessings only, but of their contraries also, speaking thus: "He that
believeth not the Son shall not see life, but the wrath of God abideth on
him";) yet not even from this do we assert that faith alone is sufficient
to salvation. And the directions for living given in many places of the
Gospels show this. Therefore he did not say, "This by itself is eternal
life," nor, "He that doth but believe on the Son hath eternal life," but by
both expressions he declared this, that the thing(6) doth contain life, yet
that if a right conversation follow not, there will follow a heavy
punishment. And he did not say, "awaiteth him," but, "abideth on him," that
is, "shall never remove from him." For that thou mayest not think that the
"shall not see life," is a temporary death, but mayest believe that the
punishment is continual, he hath put this expression to show that it
rests(7) upon him continually. And this he has done, by these very words
forcing them on(8) to Christ. Therefore he gave not the admonition to them
in particular, but made it universal, the manner which best might bring
them over. For he did not say, "if ye believe," and, "if ye believe not,"
but made his speech general, so that his words might be free from
suspicion. And this he has done yet more strongly than Christ. For Christ
saith, "He that believeth not is condemned already," but John saith, "shall
not see life, but the wrath of God abideth on him." With good cause; for it
was a different thing for a man to speak of himself and for another to
speak of him. They would have thought that Christ spake often of these
things from self-love, and that he was a boaster; but John was clear from
all suspicion. And if at a later time, Christ also used stronger
expressions, it was when they had begun to conceive an exalted opinion of
Him.

   CHAP. IV. Ver. 1, 2, 3. "When therefore Jesus(1) knew how the Pharisees
had heard that Jesus made and baptized more disciples than John, (though
Jesus Himself baptized not but His disciples,) He left Judaea, and departed
again into Galilee."

   He indeed baptized not, but they who carried the news, desiring to
excite their hearers to envy, so reported. "Wherefore then 'departed' He?"
Not from fear, but to take away(2) their malice, and to soften their envy.
He was indeed able to restrain them when they came against Him, but this He
would not do continually, that the Dispensation of the Flesh might not be
disbelieved. For had He often been seized and escaped, this would have been
suspected by many; therefore for the most part, He rather orders matters
after the manner of a man. And as He desired it to be believed that He was
God, so also that, being God, He bore the flesh; therefore even after the
Resurrection, He said to the disciple, "Handle Me and see, for a spirit
hath not flesh and bones" (Luke xxiv. 39); therefore also He rebuked Peter
when he said, "Be it far from Thee, this shall not be unto thee." (Matt.
xvi. 22.) So much was this matter an object of care to Him.

   [2.] For this is no small part of the doctrines of the Church; it is
the chief point of the salvation wrought for us;(3) by which all has been
brought to pass, and has had success, for it was thus that the bonds of
death were loosed, sin taken away, and the curse abolished, and ten
thousand Blessings introduced into our life. And therefore He especially
desired that the Dispensation should be believed, as having been the root
and fountain of innumerable goods to us.

   Yet while acting thus in regard of His Humanity,(4) He did not allow
His Divinity to be overcast. And so, after His departure He again employed
the same language as before. For He went not away into Galilee simply,(5)
but in order to effect certain important matters, those among the
Samaritans; nor did He dispense these matters simply, but with the wisdom
that belonged to(6) Him, and so as not to leave to the Jews any pretense
even of a shameless excuse for themselves. And to this the Evangelist
points when he says,

   Ver. 4. "And He must needs go through Samaria."

   Showing that He made this the bye-work of the journey. Which also the
Apostles did; for just as they, when persecuted by the Jews, came to the
Gentiles; so also Christ, when the Jews drove Him out, then took the
Samaritans in hand, as He did also in the case of the Syrophenician woman.
And this was done that all defense might be cut away from the Jews, and
that they might not be able to say, "He left us, and went to the
uncircumcised." And therefore the disciples excusing themselves said, "It
was necessary that the Word of God should first have been spoken unto you;
but seeing ye judge yourselves unworthy of everlasting life, lo, we turn to
the Gentiles." (Acts xiii. 46.) And He saith again Himself, "I am not
come(7) but unto the lost sheep of the house of Israel" (Matt. xv. 24); and
again, "It is not meet to take the children's bread, and to give it to
dogs." But when they drove Him away, they opened a door to the Gentiles.
Yet not so did He come to the Gentiles expressly, but in passing.(9) In
passing then,

   Ver. 5, 6. "He cometh to a city of Samaria, which is called Sychar,
near to the parcel of ground that Jacob gave to his son Joseph. Now Jacob's
well was there."

   Why is the Evangelist exact about the place? It is, that when thou
hearest the woman say, "Jacob our father gave us this well," thou mayest
not think it strange. For this was the place where Levi and Simeon, being
angry because of Dinah, wrought that creel slaughter. And it may be worth
while to relate from what sources the Samaritans were made up; since all
this country is called Samaria. Whence then did they receive their name?
The mountain was called "Somor" from its owner (1 Kings xvi. 24): as also
Esaias saith, "and the head of Ephraim is Somoron" (Isa. vii. 9, LXX.), but
the inhabitants were termed not "Samaritans" but "Israelites." But as time
went on, they offended God, and in the reign of Pekah, Tiglath-Pileser came
up, and took many cities, and set upon Elah, and having slain him, gave the
kingdom to Hoshea.(10) (2 Kings xv. 29.) Against him Shalmaneser came and
took other cities, and made them subject and tributary. (2 Kings xvii. 3.)
At first he yielded, but afterwards he revolted from the Assyrian rule, and
betook himself to the alliance of the Ethiopians.(11) The Assyrian learnt
this, and having made war upon them and destroyed their cities, he no
longer allowed the nation to remain there, because he had such suspicions
that they would revolt. (2 Kings xvii. 4.) But he carried them to Babylon
and to the Medes, and having brought thence nations from divers places,
planted them in Samaria, that his dominion for the future might be sure,
his own people occupying the place. After this, God, desiring to show that
He had not given up the Jews through weakness, but because of the sins of
those who were given up, sent lions against the foreigners,(1) who ravaged
all their nation. These things were reported to the king, and he sent a
priest to deliver to them the laws of God. Still not even so did they
desist wholly from their impiety, but only by halves. But as time went on,
they in turn abandoned(2) their idols, and worshiped God. And when things
were in this state, the Jews having returned, ever after entertained a
jealous feeling towards them as strangers and enemies, and called them from
the name of the mountain, "Samaritans." From this cause also there was no
little rivalry between them. The Samaritans did not use all the Scriptures,
but received the writings of Moses only, and made but little account of
those of the Prophets. Yet they were eager to thrust themselves into the
noble Jewish stock, and prided themselves upon Abraham, and called (3) him
their forefather, as being of Chaldaea; and Jacob also they called their
father, as being his descendant. But the Jews abominated them as well as
all (other nations). Wherefore they reproached Christ with this, saying,
"Thou art a Samaritan, and hast a devil." (c. viii. 48.) And for this
reason in the parable of the man that went down from Jerusalem to Jericho,
Christ makes the man who showed pity upon him to have been "a Samaritan"
(Luke x. 33), one who by them was deemed mean, contemptible, and
abominable. And in the case of the ten lepers, He calls one a "stranger" on
this account, (for "he was a Samaritan,") and He gave His charge to the
disciples in these words, "Go not into the way of the Gentiles, and into
any city of the Samaritans enter ye not." (Matt. x. 5.)

   [3.] Nor was it merely to describe the place that the Evangelist has
reminded us of Jacob, but to show that the rejection of the Jews had
happened long ago. For during the time of their forefathers these Jews
possessed the land, and not the Samaritans; and the very possessions which
not being theirs, their forefathers had gotten, they being theirs, had lost
by their sloth and transgressions. So little(4) is the advantage of
excellent ancestors, if their descendants be not like them. Moreover, the
foreigners when they had only made trial of the lions, straightway returned
to the right worship(5) of the Jews, while they, after enduring such
inflictions, were not even so brought to a sound mind.

   To this place Christ now came, ever rejecting a sedentary and soft(6)
life, and exhibiting(7) one laborious and active. He useth no beast to
carry Him, but walketh so much on a stretch, as even to be wearied with His
journeying. And this He ever teacheth, that a man should work for himself,
go without superfluities, and not have many wants. Nay, so desirous is He
that we should be alienated from superfluities, that He abridgeth many even
of necessary things. Wherefore He said, "Foxes have holes, and birds of the
air have nests, but the Son of Man hath not where to lay His head." (Matt.
viii. 20.) Therefore He spent most of His time in the mountains, and in the
deserts, not by day only, but also by night. And this David declared when
he said, "He shall drink of the brook in the way" (Ps. cx. 7): by this
showing His frugal(8) way of life. This too the Evangelist shows in this
place.

   Ver. 6, 7, 8. "Jesus therefore, being wearied with His journey, sat
thus by the well; and it was about the sixth hour. There cometh a woman of
Samaria to draw water. Jesus saith unto her, Give Me to drink. For His
disciples were gone away into the city to buy meat."

   Hence we learn His activity in journeying, His carelessness about food,
and how He treated it as a matter of minor importance.(9) And so the
disciples were taught to use the like disposition themselves; for they took
with them no provisions for the road. And this another Evangelist declares,
saying, that when He spake to them concerning" the leaven of the Pharisees"
(Matt. xvi. 6), they thought that it was because they carried no bread; and
when he introduces them plucking the ears of corn, and eating (Matt. xii.
1), and when he saith that Jesus came to the fig-tree by reason of hunger
(Matt. xxi. 18), it is for nothing else but only to instruct us by all
these to despise the belly, and not to deem that its service is anxiously
to be attended to. Observe them, for instance, in this place neither
bringing anything with them, nor because they brought not anything, caring
for this at the very beginning and early part of the day, but buying food
at the time when all other people were taking their meal.(10) Not like us,
who the instant we rise from our beds attend to this before anything else,
calling cooks and butlers, and giving our directions with all earnestness,
applying ourselves afterwards to other matters, preferring temporal things
to spiritual, valuing those things as necessary which we ought to have
deemed of less importance? Therefore all things are in confusion. We ought,
on the contrary, making much account of all spiritual things, after having
accomplished these, then to apply ourselves to the others.

   And in this place it is not His laboriousness alone that is shown, but
also His freedom from pride; not merely by His being tired, nor by His
sitting by the way-side, but by His having been left alone, and His
disciples having been separated(1) from Him. And yet it was in His power,
if He had willed it, either not to have sent them all away, or when they
departed to have had other ministers. But He would not; for so He
accustomed His disciples to tread all pride beneath their feet.

   "And what marvel," saith one, "if they were moderate in their wishes,
since they were fishermen and tentmakers?" Yes! Fishermen and tentmakers
they were; but they had in a moment(2) mounted even to the height of
heaven, and had become more honorable than all earthly kings, being deemed
worthy to become the companions of the Lord of the world, and to follow Him
whom all beheld with awe. And ye know this too, that those men especially
who are of humble origin, whenever they gain distinction, are the more
easily lifted up to folly, because they are quite ignorant how to bear
their sudden(3) honor. Restraining them therefore in their present
humblemindedness, He taught them always to be moderate,(4) and never to
require any to wait upon them.

   "He therefore," saith the Evangelist, "being wearied with His journey,
sat(5) thus at the well."(6)

   Seest thou that His sitting was because of weariness? because of the
heat? because of his waiting for His disciples? He knew, indeed, what
should take place among the Samaritans, but it was not for this that He
came principally; yet, though He came not for this, it behooved not to
reject the woman who came to Him, when she manifested such a desire to
learn. The Jews, when He was even coming to them, drove Him away; they of
the Gentiles, when He was proceeding in another direction, drew Him to
them. They envied, these believed on Him. They were angry with, these
revered and worshiped Him. What then? Was He to overlook the salvation of
so many, to send away such noble zeal? This would have been unworthy of His
lovingkindness. Therefore He ordered all the matter in hand with the Wisdom
which became Him. He sat resting His body and cooling It by the fountain;
for it was the very middle of the day, as the Evangelist has declared, when
he says,

   "It was about the sixth hour."

   He sat "thus." What meaneth "thus"? Not upon a throne, not upon a
cushion, but simply, and as He was,(7) upon the ground.

   Ver. 7. "There cometh a woman of Samaria to draw water."

   [4.] Observe how he declareth that the woman came forth for another
purpose, in every way silencing the shameless gainsaying of the Jews, that
none might say that He acted in opposition to His own command, bidding (His
disciples) not to enter into any city of the Samaritans, yet conversing
with Samaritans. (Matt. x. 5.) And therefore the Evangelist has put,

   Ver. 8. "For His disciples were gone away into the city to buy
meat."(8)

   Bringing in many reasons for His conversation with her. What doth the
woman? When she heard, "Give Me to drink,"(9) she very wisely makes the
speech of Christ an occasion for a question, and saith,

   Ver. 9. "How is it that thou, being a Jew, askest drink of me, which am
a Samaritan? For the Jews have no dealings with the Samaritans."

   And whence did she suppose Him to be a Jew? From His dress, perhaps,
and from His dialect. Observe, I pray you, how considerate the woman was.
If there was need of caution, Jesus needed it, not she. For she doth not
say, "The Samaritans have no dealings with the Jews," but, "The Jews do not
admit the Samaritans." Yet still, although free herself from blame,(10)
when she supposed that another was falling into it she would not even so
hold her peace, but corrected, as she thought, what was done unlawfully.
Perhaps some one may ask how it was that Jesus asked drink of her, when the
law(11) did not permit it. If it be answered that it was because He knew
beforehand that she would not give it, then for this very reason He ought
not to have asked. What then can we say? That the rejecting such
observances as these was now a matter of indifference to Him; for He who
induced others to do them away, would much more Himself pass them by. "Not
that which goeth in," saith He, "defileth a man, but that which goeth out."
(Matt. xv. 11.) And this conversation with the woman would be no slight
charge against the Jews. For often did He draw them to Himself, both by
words and deeds, but they would not attend; while observe how she is
detained by a simple request.(12) For He did not as yet enter on the
prosecution of this business,(13) nor the way,(14) yet if any came to Him
He did not prevent them. And to the disciples also He said thus, "Into any
city of the Samaritans enter ye not." He did not say, "And when they come
to you, reject them"; that would have been very unworthy of His
lovingkindness. And therefore He answered the woman, and said,

   Ver. 10. "If thou knewest the gift of God and who it is that saith to
thee, Give Me to drink, thou wouldest have asked of Him, and He would have
given thee living water."

   First, He showeth that she is worthy to hear and not to be overlooked,
and then He revealeth Himself. For she, as soon as she had learnt who He
was, would straightway hearken and attend to Him; which none can say of the
Jews, for they, when they had learned, asked nothing of Him, nor did they
desire to be informed on any profitable matter, but insulted and drove Him
away. But when the woman had heard these words, observe how gently she
answers:

   Ver. 11. "Sir, thou hast nothing to draw with, and the well is deep;
from whence then hast thou that living water?"

   Already He hath raised her from her low opinion of Him, and from
deeming that He is a common man. For not without a reason doth she here
call Him, "Lord";(1) but assigning to Him high honor. That she spake these
words to honor Him, is plain from what is said afterwards, since she did
not laugh nor mock, but doubted for a while. And wonder not if she did not
at once perceive all, for neither did Nicodemus. What saith he? "How can
these things be?" and again, "How can a man be born when he is old?" and
again, "Can he enter the second time into his mother's womb, and be born?"
But this woman more reverently: "Sir, thou hast nothing to draw with, and
the well is deep; from whence then hast thou that living water?" Christ
said one thing, and she imagined another, hearing nothing beyond the words,
and as yet unable to form any lofty thought. Yet, had she spoken hastily,
she might have said, "If thou hadst had that living water, thou wouldest
not have asked of me, but wouldest rather have provided for thyself. Thou
art but a boaster." But she said nothing like this; she answers with much
gentleness, both at first and afterwards. For at first she saith, "How is
it that thou, being a Jew, askest drink of me?" she saith not, as though
speaking to an alien and an enemy, "Far be it from me to give to thee, who
art a foe and a stranger to our nation." And afterwards again, when she
heard Him utter great words, a thing at which enemies are most annoyed, she
did not mock nor deride(2); but what saith she?

   Ver. 12. "Art thou greater than our father Jacob, which gave us the
well, and drank thereof himself, and his children, and his cattle?"

   Observe how she thrusts herself into the noble stock of the Jews. For
what she saith is somewhat of this kind: "Jacob used this water, and had
nothing better to give us." And this she said showing that from the first
answer (of Christ) she had conceived a great and sublime thought; for by
the words, "he drank thereof himself, and his children, and his cattle,"
she implies nothing else, than that she had a notion of a better Water, but
that she(3) never found it, nor clearly knew it. More clearly to explain
what she means to say, the sense of her words is this: "Thou canst not
assert that Jacob gave us this well, and used another himself; for he and
his children drank of this one, which they would not have done if they had
had another and a better. Now of the water of this well it is not in thy
power to give me, and thou canst not have another and a better, unless thou
dost confess that thou art greater than Jacob. Whence then hast thou that
water which thou promisest that thou wilt give us?" The Jews did not
converse with Him thus mildly, and yet He spake to them on the same
subject, making mention of the like water, but they profited nothing; and
when He made mention of Abraham, they even attempted to stone Him. Not so
does this woman approach Him; but with much gentleness, in the midst of the
heat, at noon, she with much patience saith and hears all, and does not so
much as think of what the Jews most probably would have asserted, that
"This fellow is mad, and beside himself: he hath tied me to this fount and
well, giving me nothing, but using big words"; no, she endures and
perseveres until she has found what she seeks.

   [5.] If now a woman of Samaria is so earnest to learn something
profitable, if she abides by Christ though not as yet knowing Him, what
pardon shall we obtain, who both knowing(4) Him, and being not by a well,
nor in a desert place, nor at noon-day, nor beneath the scorching sunbeams,
but at morning-tide, and beneath a roof like this, enjoying shade and
comfort,(5) yet cannot endure to hear anything that is said, but are
wearied(6) by it. Not such was that woman; so occupied was she by Jesus'
words, that she even called others to hear them. The Jews, on the contrary,
not only did not call, but even hindered and impeded those who desired to
come to Him,(7) saying, "See, have any of the rulers believed on him? but
this people, which knoweth not the Law, are cursed."(8) Let us then imitate
this woman of Samaria; let us commune with Christ. For even now He standeth
in the midst of us, speaking to us by the Prophets and Disciples; let us
hear and obey. How long shall we live uselessly and in vain? Because, not
to do what is well-pleasing to God is to live uselessly, or rather not
merely uselessly, but to our own hurt; for when we have spent the time
which has been given us on no good purpose, we shall depart this life to
suffer severest punishment for our unseasonable extravagance. For it can
never be that a man who has received money to trade with, and then has
eaten it up, shall have it(1) required at his hands by the man who
intrusted it to him; and that one who has spent such a life as ours to no
purpose shall escape punishment. It was not for this that God brought us
into this present life, and breathed into us a soul, that we should make
use of the present time only,(2) but that we should do all our business
with a regard to the life which is to come. Things irrational only are
useful for the present life; but we have an immortal soul, that we may use
every means to prepare ourselves for that other life. For if one enquire
the use of horses and asses and oxen, and other such-like animals, we shall
tell him that it is nothing else but only to minister to the present life;
but this cannot be said of us; our best condition is that which follows on
our departure hence; and we must do all that we may shine there, that we
may join the choir of Angels, and stand before the King continually,
through endless(4) ages. And therefore the soul is immortal, and the body
shall be immortal too, that we may enjoy the never-ending blessings. But
if, when heavenly things are proffered thee, thou remainest nailed to
earth, consider what an insult is offered to thy Benefactor, when He
holdeth forth to thee things above, and thou, making no great account of
them choosest earth instead. And therefore, as despised by thee, He hath
threatened thee with hell; that thou mayest learn hence of what great
blessings thou deprivest thyself. God grant that none make trial of that
punishment, but that having been well-pleasing to Christ, we may obtain
everlasting blessings, through the grace and lovingkindness of our Lord
Jesus Christ; to whom with the Father and the Holy Ghost be glory, now and
ever, and world without end. Amen.


HOMILY XXXII: JOHN iv. 13, 14.

"Jesus answered and said unto her, Whosoever drinketh of this water shall thirst
again: but whosoever drinketh of the water that I shall give him, shall never
thirst; but the water that I shall give him, shall be in him a well of water
springing up into everlasting Life."

   [1] SCRIPTURE calls the grace of the Spirit sometimes "Fire," sometimes
"Water," showing that these names are not descriptive of its essence, but of its
operation; for the Spirit, being Invisible and Simple, cannot be made up of
different substances. Now the one John declares, speaking thus, "He shall baptize
you with the Holy Ghost, and with Fire" (Matt. iii. 11): the other, Christ, "Out
of his belly shall flow rivers of living water." (John vii. 38.) "But this,"
saith John, "spake He of the Spirit, which they should receive." So also
conversing with the woman, He calleth the Spirit water;(3) for, "Whosoever shall
drink of the water which I shall give him, shall never thirst." So also He
calleth the Spirit by the name of "fire," alluding to the rousing and warming
property of grace, and its power of destroying transgressions; but by that of
"water," to declare the cleansing wrought by it, and the great refreshment which
it affordeth to those minds which receive it. And with good reason; for it makes
the willing soul like some(5) garden thick with all manner of trees fruitful and
ever-flourishing, allowing it neither to feel despondency nor the plots of Satan,
and quenches(6) all the fiery darts of the wicked one.

   And observe, I pray you, the wisdom of Christ,(7) how gently He leads on the
woman; for He did not say at first, "If thou knewest who it is that saith to
thee, Give Me to drink," but when He had given her an occasion of calling Him "a
Jew," and brought her beneath the charge of having done so, repelling the
accusation He saith, "If thou knewest who it is that saith to thee, Give Me to
drink, thou wouldest have asked of Him"; and having compelled her by His great
promises to make mention(9) of the Patriarch, He thus alloweth the woman to look
through,(10) and then when she objects, "Art thou greater than our father Jacob?"
He saith not, "Yea, I am greater," (for He would have seemed but to boast, since
the proof did not as yet appear,) but by what He saith He effecteth this. For He
said not simply, "I will give thee water," but having first set that given by
Jacob aside, He exalteth that given by Himself, desiring to show from the nature
of the things given, how great is the interval and difference between the persons
of the givers,(1) and His own superiority to the Patriarch. "If," saith He, "thou
admirest Jacob because he gave thee this water, what wilt thou say if I give thee
Water far better than this? Thou hast thyself been first to confess that I am
greater than Jacob, by arguing against Me, and asking, 'Art thou greater than
Jacob, that thou promisest to give me better water?' If thou receivest that
Water, certainly thou wilt confess that I am greater." Seest thou the upright
judgment of the woman, giving her decision from facts, both as to the Patriarch,
and as to Christ? The Jews acted not thus; when they even saw Him casting out
devils, they not only did not call Him greater than the Patriarch but even said
that He had a devil. Not so the woman, she draws her opinion whence Christ would
have her, from the demonstration afforded by His works. For by these He
justifieth Himself, saying, "If I do not the works of My Father, believe Me not;
but if I do, if ye believe not Me, believe the works." (c. x. 37, 38.) And thus
the woman is brought over to the faith.

   Wherefore also He, having heard, "Art thou greater than our father Jacob,"
leaveth Jacob, and speaketh concerning the water, saying, "Whosoever shall drink
of this water, shall thirst again"; and He maketh His comparison, not by
depreciating one, but by showing the excellence of the other; for He saith not,
that "this water is naught," nor "that it is inferior and contemptible," but what
even nature testifies that He saith: "Whosoever shall drink of this water shall
thirst again; but whosoever shall drink of the Water which I shall give him,
shall never thirst." The woman before this had heard of "living Water" (v. 10),
but had not known its meaning. Since because that water is called "living" which
is perennial and bubbles up unceasingly from uninterrupted springs, she thought
that this was the water meant. Wherefore He points out this more clearly by
speaking thus, and establishing by a comparison the superiority (of the water
which He would give). What then saith He? "Whosoever shall drink of the Water
that I shall give him, shall never thirst." This and what was said next
especially showed the superiority, for material water possesses none of these
qualities. And what is it that follows? "It shall be in him a well of water
springing up into everlasting life." For as one that hath a well within him could
never be seized by thirst, so neither can he that hath this Water.

   The woman straightway believed, showing herself much wiser than Nicodemus,
and not only wiser, but more manly. For he when he heard ten thousand such things
neither invited any others to this hearing, nor himself spake forth openly; but
she exhibited the actions of an Apostle, preaching the Gospel to all, and calling
them to Jesus, and drawing a whole city forth to Him. Nicodemus when he had heard
said, "How can these things be?" And when Christ set before him a clear
illustration, that of "the wind," he did not even so receive the Word. But the
woman not so; at first she doubted, but afterwards receiving the Word not by any
regular demonstration, but in the form of an assertion, she straightway hastened
to embrace it. For when Christ said, "It shall be in him a well of water
springing up into everlasting Life," immediately the woman saith,

   Ver. 15. "Give me this water, that I thirst not, neither come hither to
draw."

   Seest thou how little by little she is led up to the highest doctrines? First
she thought Him some Jew who was transgressing the Law; then when He had repelled
that accusation, (for it was necessary that the person who was to teach(2) her
such things should not be suspected,) having heard of "living water," she
supposed that this was spoken of material water; afterwards, having learnt that
the words were spiritual, she believed that the water could remove the necessity
caused by thirst, but knew not yet what this could be; she still doubted, deeming
it indeed to be above material things, but not being exactly informed. But here
having gained a clearer insight, but not yet fully perceiving the whole, (for she
saith, "Give me this water, that I thirst not, neither come hither to draw,") she
for the time preferreth Him to Jacob. "For" (saith she) "I need not this well if
I receive from thee that water." Seest thou how she setteth Him before the
Patriarch? This is the act of a fairly-judging(3) soul. She had shown how great
an opinion she had of Jacob, she saw One better than he, and was not held back by
her prepossession. Thus this woman was neither of an easy temper, (she did not
carelessly receive what was said, how can she have done so when she enquired with
so great exactness?(4)) nor yet disobedient, nor disputatious, and this she
showed by her petition. Yet to the Jews once He said, "Whosoever shall eat of My
flesh(5) shall never hunger, and he that believeth on Me shall never thirst" (c.
vi. 35); but they not only did not believe, but were offended at Him. The woman
had no such feeling, she remains and petitions. To the Jews He said, "He that
believeth on Me shall never thirst"; not so to the woman, but more grossly, He
that drinketh of this Water shall never thirst." For the promise referred to
spiritual and unseen(1) things. Wherefore having raised her mind by His promises,
He still lingers among expressions relating to sense, because she could not as
yet comprehend the exact expression of spiritual things. Since had He said, "If
thou believest in Me thou shalt not thirst," she would not have understood His
saying, not knowing who it could be that spake to her, nor concerning what kind
of thirst He spake. Wherefore then did He not this in the case of the Jews?
Because they had seen many signs, while she had seen no sign, but heard these
words first. For which reason He afterwards reveals His power by prophecy, and
does not directly introduce His reproof,(2) but what saith He?

   Ver. 16-19. "Go, call thy husband, and come thither. The woman answered and
said I have no husband. Jesus saith unto her, Thou hast well said, I have no
husband: for thou hast had five husbands, and he whom thou now hast is not thy
husband: in that saidst thou truly. The woman saith unto Him, Sir, I perceive
that Thou art a Prophet."

   [2.] O how great the wisdom of the woman how meekly doth she receive the
reproof! "How should she not," saith some one? Tell me, why should she? Did He
not often reprove the Jews also, and with greater reproofs than these? (for it is
not the same to bring forward the hidden thoughts of the heart, as to make
manifest a thing that was done in secret; the first are known to(3) God alone,
and none other knoweth them but he who hath them in his heart; the second, all
who were sharers in it know;) but still when reproved did not bear it patiently.
When He said, "Why seek ye to kill me?" (c. vii. 19), they not only did not
admire as the woman did but even mocked at and insulted Him; yet they had a
demonstration from other miracles, she had only heard this speech. Still they not
only did not admire, but even insulted Him, saying, "Thou hast a demon, who
seeketh to kill thee?" While she not only doth not insult but admires, and is
astonished at Him, and supposes Him to be a Prophet. Yet truly this rebuke
touched the woman more than the other touched them; for her fault was hers alone,
theirs was a general one; and we are not so much stung by what is general as by
what is particular. Besides they thought they should be gaining a great object if
they could slay Christ, but that which the woman had done was allowed by all to
be wicked; yet was she not indignant, but was astonished and wondered. And Christ
did this very same thing in the case of Nathanael. He did not at first introduce
the prophecy, nor say, "I saw thee under the fig-tree," but when Nathanael said,
"Whence knowest thou me?" then He introduced this. For He desired to take the
beginnings of His signs and prophecies from the very persons who came near to
Him, so that they might be more attached(4) by what was done, and He might escape
the suspicion of vainglory. Now this He doth here also; for to have charged her
first of all that, "Thou hast no husband," would have seemed burdensome and
superfluous, but to take the reason (for speaking) from herself, and then to set
right all these points, was very consistent, and softened the disposition of the
hearer.

   "And what kind of connection," saith some one, "is there in the saying, 'Go,
call thy husband'?" The discourse was concerning a gift and grace surpassing
mortal nature: the woman was urgent in seeking to receive it. Christ saith, "Call
thy husband," showing that he also must share in these things; but she, eager to
receive(5) (the gift), and concealing the shamefulness of the circumstances, and
supposing that she was conversing with a man, said, "I have no husband." Christ
having heard this, now seasonably introduces His reproof, mentioning accurately
both points; for He enumerated all her former husbands, and reproved her for him
whom(6) she now would hide. What then did the woman? she was not annoyed, nor did
she leave Him and fly, nor deem the thing an insult, but rather admired Him, and
persevered the more. "I perceive," saith she, "that Thou art a Prophet." Observe
her prudence; she did not straightway run to Him, but still considers Him, and
marvels at Him. For, "I perceive," means, "Thou appearest to me to be a Prophet."
Then when she suspected this, she asks Him nothing concerning this life, not
concerning bodily health, or possessions, or wealth, but at once concerning
doctrines. For what saith she?

   Ver. 20. "Our fathers worshiped in this mountain," (meaning Abraham and his
family, for thither they say that he led up his son,) "and how say ye(7) that in
Jerusalem is the place where men ought to worship?"

   [3.] Seest thou how much more elevated in mind she has become? She who was
anxious that she might not be troubled for thirst, now questions concerning
doctrines. What then doth Christ? He doth not resolve the question, (for to
answer simply to men's words was not His care, for it was needless,(8)) but leads
the woman on to the greater height, and doth not converse with her on these
matters, until she has confessed that He was a Prophet, so that afterwards she
might hear His Word with abundant belief; for having been persuaded of this, she
could no longer doubt concerning what should be said to her.

   Let us now after this be ashamed, and blush. A woman who had had five
husbands, and who was of Samaria, was so eager concerning doctrines, that neither
the time of day, nor her having come for another purpose, nor anything else, led
her away from enquiring on such matters but we not only do not enquire concerning
doctrines, but towards them all our dispositions are careless and indifferent.
Therefore everything is neglected. For which of you when in his house takes some
Christian book(1) in hand and goes over its contents, and searches the
Scriptures? None can say that he does so, but with most we shall find draughts
and dice, but books nowhere, except among a few. And even these few have the same
dispositions as the many; for they tie up their books, and keep them always put
away in cases, and all their care is for the fineness of the parchments, and the
beauty of the letters, not for reading them. For they have not bought them to
obtain advantage and benefit from them, but take pains about such matters to show
their wealth and pride. Such is the excess of vainglory. I do not hear any one
glory that he knows the contents, but that he hath a book written in letters of
gold. And what gain, tell me, is this? The Scriptures were not given us for this
only, that we might have them in books, but that we might engrave them on our
hearts. For this kind of possession, the keeping the commandments merely in
letter, belongs to Jewish ambition; but to us the Law was not so given(2) at all,
but in the fleshy tables of our hearts.(3) And this I say, not to prevent you
from procuring Bibles, on the contrary, I exhort and earnestly pray that you do
this, but I desire that from those books you convey the letters and sense into
your understanding, that so it may be purified when it receiveth the meaning of
the writing.(4) For if the devil will not dare to approach a house where a Gospel
is lying, much less will any evil spirit, or any sinful nature,(5) ever touch or
enter a soul which bears about with it such sentiments as it contains. Sanctify
then thy soul, sanctify thy body, by having these ever in thy heart, and on thy
tongue. For if foul speech defiles and invites devils, it is clear that spiritual
reading sanctifies and draws down the grace of the Spirit. The Scriptures(6) are
divine charms, let us then apply to ourselves and(7) to the passions of our souls
the remedies to be derived from them. For if we understand what it is that is
read, we shall hear it with much readiness. I am always saying this, and will not
cease to say it. Is it not strange that those who sit by the market can tell the
names, and families, and cities of charioteers, and dancers, and the kinds of
power possessed by each, and can give exact account of the good or bad qualities
of the very horses, but that those who come hither should know nothing of what is
done here, but should be ignorant of the number even of the sacred Books? If thou
pursuest those worldly things for pleasure, I will show thee that here is greater
pleasure. Which is sweeter, tell me, which more marvelous, to see a man wrestling
with a man, or a man buffering with a devil, a body closing with an incorporeal
power, and him who is of thy race victorious? These wrestlings let us look on,
these, which also it is seemly and profitable to imitate, and which imitating, we
may be(8) crowned; but not those in which emulation brings shame to him who
imitates them. If thou beholdest the one kind of contest, thou beholdest it with
devils; the other, with Angels and Archangels, and the Lord of Archangels. Say
now, if thou wert allowed to sit with governors and kings, and to see and enjoy
the spectacle, wouldest thou not deem it to be a very great honor? And here when
thou art a spectator in company with the King of Angels, when thou seest the
devil grasped by the middle of the back,(9) striving much to have the better, but
powerless, dost thou not run and pursue after such a sight as this? "And how can
this be?" saith some one. If thou keep the Bible in thy hands; for in it thou
shalt see the lists, and the long races, and his grasps,(10) and the skill of the
righteous one. For by beholding these things thou shalt learn also how to wrestle
so thyself, and shalt escape clear of devils; the performances of the heathen are
assemblies of devils, not theaters of men. Wherefore I exhort you to abstain from
these Satanic assemblies;(11) for if it is not lawful to enter into an idol's
house, much less to Satan's festival. I shall not cease to say these things and
weary you, until I see some change; for to say these things, as saith Paul, "to
me indeed is not grievous, but for you it is safe." (Phil. iii. 1.) Be not then
offended at my exhortation. If any one ought to be offended, it is I who often
speak and am not heard, not you who are always hearing and always disobeying. God
grant that you be not always liable to this charge, but that freed from this
shame you be deemed worthy to enjoy the spiritual spectacle,(1) and the glory
which is to come, through the grace and lovingkindness of our Lord Jesus Christ,
with whom to the Father and the Holy Ghost be glory for ever and ever. Amen.


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/XIV, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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